(11) "Destruction and misery are in their ways, and the way of peace have they not known." "There is no fear of God before their eyes." "Professing themselves wise, they became fools." "And we know that the law is good, if a man use it lawfully." "Desiring to be teachers of the law, they understand," says the apostle, "neither what they say, nor whereof they affirm." "Now the end of the commandment is charity out of a pure heart, and a good conscience, and faith unfeigned."

(32) But because they have chosen to disobey the laws, they make themselves objects of hatred both to human lawgivers and to the law of God. At any rate in Numbers the man who thrust his spear into the fornicator is evidently blessed by God. And John says in his epistle: "If we say that we have fellowship with him and walk in darkness, we lie and do not the truth; but if we walk in the light as he is in the light, we have fellowship with him, and the blood of Jesus his Son cleanses us from sin."

(318) They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines, enter the evil path.

(61) Those who hold that for them there is no difference between right and wrong force a few passages of Scripture and think they favour their own immoral opinions. In particular they quote the saying: "Sin shall not have dominion over you; for you are not under the law but under grace," and others of this sort, which there is no reason to add, for I am not proposing to fit out a pirate ship. Let us then briefly put a stop to their argument. The noble apostle himself refutes the charge against him implied in their false exegesis by the words with which he continues after the saying just quoted: "What then? Shall we sin because we are not under the law but under grace? God forbid." In this inspired and prophetic way he at once destroys the device of these licentious sophists.

(39) Perhaps it is such people that the apostle attacks in the epistle to the Romans when he writes: " And not as we are blasphemously accused and some assert that we say, Let us do evil that good may come, an argument which is rightly condemned." These are they who when reading the Bible pervert the sense to their own desires by their tone of voice, and by changing certain accents and marks of punctuation twist words that are wise and useful to conform to their own lusts. "You who provoke God with your words," says Malachi, "have even said Wherein have we provoked him? In this, that you have said, Anyone who does evil is good in the Lord's sight, and he is well pleased with them; and, Where is the God of righteousness?"

(23) But seeing thou knowest it, and dost it not, and the others know it not, but yet do it, they, with their doing, judge thy knowledge; and thou art found to be a hypocrite, a dissembler, and an unprofitable servant, who wert put into the vineyard of the Lord, and wilt not work therein.

(1) Those, then, that adhere to impious words, and dictate them to others, inasmuch as they do not make a right but a perverse use of the divine words, neither themselves enter into the kingdom of heaven, nor permit those whom they have deluded to attain the truth. But not having the key of entrance, but a false (and as the common phrase expresses it), a counterfeit key (antikleis), by which they do not enter in as we enter in, through the tradition of the Lord, by drawing aside the curtain; but bursting through the side-door, and digging clandestinely through the wall of the Church, and stepping over the truth, they constitute themselves the Mystagogues of the soul of the impious.

(30) These are also the doctrines of the adherents of Prodicus, who falsely entitle themselves gnostics, asserting that they are by nature sons of the first God. But they misuse their noble birth and freedom and life as they desire. And their desire is for pleasure, thinking that no one is superior to them, as they are lords of the sabbath and are royal sons far above the rest of mankind. To a king, they say, there is no law prescribed. But in the first place they cannot do all they desire since there is much to prevent them, however much they desire and essay to do it. And even what they can do, they do not like kings, but like cringing slaves. For it is only in secret that they commit adultery, as they are scared of being caught. They want to avoid condemnation and are afraid of punishment. What freedom is there in their license and filthy talk? "Everyone who sins is a slave," says the apostle.

(5) Excellently therefore Solomon says: "He who soweth righteousness, worketh faith." "And there are those who, sewing their own, make increase." And again: "Take care of the verdure on the plain, and thou shalt cut grass and gather ripe hay, that thou mayest have sheep for clothing." You see how care must be taken for external clothing and for keeping. "And thou shalt intelligently know the souls of thy flock." "For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves; uncircumcision observing the precepts of the law," according to the apostle, both before the law and before the advent. As if making comparison of those addicted to philosophy with those called heretics, the Word most clearly says: "Better is a friend that is near, than a brother that dwelleth afar off." "And he who relies on falsehoods, feeds on the winds, and pursues winged birds." I do not think that philosophy directly declares the Word, although in many instances philosophy attempts and persuasively teaches us probable arguments; but it assails the sects. Accordingly it is added: "For he hath forsaken the ways of his own vineyard, and wandered in the tracks of his own husbandry." Such are the sects which deserted the primitive Church. Now he who has fallen into heresy passes through an arid wilderness, abandoning the only true God, destitute of God, seeking waterless water, reaching an uninhabited and thirsty land, collecting sterility with his hands. And those destitute of prudence, that is, those involved in heresies, "I enjoin," remarks Wisdom, saying, "Touch sweetly stolen bread and the sweet water of theft;" the Scripture manifestly applying the terms bread and water to nothing else but to those heresies, which employ bread and water in the oblation, not according to the canon of the Church. For there are those who celebrate the Eucharist with mere water. "But begone, stay not in her place:" dace is the synagogue, not the Church. He calls it by the equivocal name, place. Then He subjoins: "For so shalt thou pass through the water of another;" reckoning heretical baptism not proper and true water. "And thou shalt pass over another's river," that rushes along and sweeps down to the sea; into which he is cast who, having diverged from the stability which is according to truth, rushes back into the heathenish and tumultous waves of life.

(14) "Wherefore," he says, "ye are justified in the name of the Lord." Ye are made, so to speak, by Him to be righteous as He is, and are blended as far as possible with the Holy Spirit. For "are not all things lawful to me? yet I will not be brought under the power of any," so as to do, or think, or speak aught contrary to the Gospel. "Meats for the belly, and the belly for meats, which God shall destroy," - that is, such as think and live as if they were made for eating, and do not eat that they may live as a consequence, and apply to knowledge as the primary end. And does he not say that these are, as it were, the fleshy parts of the holy body? As a body, the Church of the Lord, the spiritual and holy choir, is symbolized. Whence those, who are merely called, but do not live in accordance with the word, are the fleshy parts. "Now" this spiritual "body," the holy Church, "is not for fornication." Nor are those things which belong to heathen life to be adopted by apostasy from the Gospel.

(67) For the judgement shall come upon them, because they believe in the lust of their body and deny the Spirit of the Lord.

(1) And the Lord said unto Moses : " I know their contrariness and their thoughts and their stiffneckedness, and they will not be obedient till they confess their own sjn and the sin of their fathers.

(74) Hence Paul speaks against people who are like those I have mentioned, saying: "You have then these promises, beloved; let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God." "For I am jealous for you with a divine jealousy, for I betrothed you to one husband to present a pure virgin to Christ." The Church cannot marry another, having obtained a bridegroom; but each of us individually has the right to marry the woman he wishes according to the law; I mean here first marriage. "1 am afraid lest, as the serpent in his craftiness deceived Eve, so also your thoughts may be corrupted from the simplicity which is toward Christ," said the apostle as a very careful and conscientious teacher.

(2) But it is clear to every one that piety, which teaches to worship and honour, is the highest and oldest cause; and the law itself exhibits justice, and teaches wisdom, by abstinence from sensible images, and by inviting to the Maker and Father of the universe. And from this sentiment, as from a fountain, all intelligence increases. "For the sacrifices of the wicked are abomination to the Lord; but the prayers of the upright are acceptable before Him," since "righteousness is more acceptable before God than sacrifice." Such also as the following we find in Isaiah: "To what purpose to me is the multitude of your sacrifices? saith the Lord;" and the whole section. "Break every bond of wickedness; for this is the sacrifice that is acceptable to the Lord, a contrite heart that seeks its Maker." "Deceitful balances are abomination before God; but a just balance is acceptable to Him." Thence Pythagoras exhorts "not to step over the balance;" and the profession of heresies is called deceitful righteousness; and "the tongue of the unjust shall be destroyed, but the mouth of the righteous droppeth wisdom." "For they call the wise and prudent worthless." But it were tedious to adduce testimonies respecting these virtues, since the whole Scripture celebrates them. Since, then, they define manliness to be knowledge of things formidable, and not formidable, and what is intermediate; and temperance to be a state of mind which by choosing and avoiding preserves the judgments of wisdom; and conjoined with manliness is patience, which is called endurance, the knowledge of what is bearable and what is unbearable; and magnanimity is the knowledge which rises superior to circumstances. With temperance also is conjoined caution, which is avoidance in accordance with reason. And observance of the commandments, which is the innoxious keeping of them, is the attainment of a secure life. And there is no endurance without manliness, nor the exercise of self-restraint without temperance. And these virtues follow one another; and with whom are the sequences of the virtues, with him is also salvation, which is the keeping of the state of well-being. Rightly, therefore, in treating of these virtues, we shall inquire into them all; for he that has one virtue gnostically, by reason of their accompanying each other, has them all. Self-restraint is that quality which does not overstep what appears in accordance with right reason. He exercises self-restraint, who curbs the impulses that are contrary to right reason, or curbs himself so as not to indulge in desires contrary to right reason. Temperance, too, is not without manliness; since from the commandments spring both wisdom, which follows God who enjoins, and that which imitates the divine character, namely righteousness; in virtue of which, in the exercise of self-restraint, we address ourselves in purity to piety and the course of conduct thence resulting, in conformity with God; being assimilated to the Lord as far as is possible for us beings mortal in nature. And this is being just and holy with wisdom; for the Divinity needs nothing and suffers nothing; whence it is not, strictly speaking, capable of self-restraint, for it is never subjected to perturbation, over which to exercise control; while our nature, being capable of perturbation, needs self-constraint, by which disciplining itself to the need of little, it endeavours to approximate in character to the divine nature. For the good man, standing as the boundary between an immortal and a mortal nature, has few needs; having wants in consequence of his body, and his birth itself, but taught by rational self-control to want few things.

(6) "Often a man, impeded through want of words, carries less weight In expressing what is right, than the man of eloquence. But now in fluent mouths the weightiest truths They disguise, so that they do not seem what they ought to seem," says the tragedy. Such are these wranglers, whether they follow the sects, or practise miserable dialectic arts. These are they that "stretch the warp and weave nothing," says the Scripture; prosecuting a bootless task, which the apostle has called "cunning craftiness of men whereby they lie in wait to deceive." "For there are," he says, "many unruly and vain talkers and deceivers:" Wherefore it was not said to all, "Ye are the salt of the earth."

(26) So order, laws, precepts and the like are merely an admonition to men who understand nothing better and know and perceive not wherefore all law and order is ordained. And the perfect accept the law along with such ignorant men as understand and know nothing better, and practise it with them, to the intent that they may be restrained thereby, and kept from evil ways, or if it be possible, brought to something higher. Behold! all that we have said of poverty and humility is so of a truth, and we have the proof and witness thereof in the pure life of Christ, and in His words. For He both practised and fulfilled every work of true humility and all other virtues, as shineth forth in His holy life, and He saith also expressly: “Learn of Me; for I am meek and lowly of heart: and ye shall find rest unto your souls.”32 Moreover He did not despise and set at nought the law and the commandments, nor yet the men who are under the law. He saith: “I am not come to destroy the law or the prophets, but to fulfil.” But he saith further, that to keep them is not enough, we must press forward to what is higher and better, as is indeed true. He saith: “Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven.”33 For the law forbiddeth evil works, but Christ condemneth also evil thoughts; the law alloweth us to take vengeance on our enemies, but Christ commandeth us to love them. The law forbiddeth not the good things of this world, but He counselleth us to despise them. And He hath set His seal upon all He said, with His own holy life; for He taught nothing that He did not fulfil in work, and He kept the law and was subject unto it to the end of His mortal life. Likewise St. Paul saith: “Christ was made under the law, to redeem them that were under the law.”34 That is, that He might bring them to something higher and nearer to Himself. He said again, “The Son of man came not to be ministered unto, but to minister.”35 In a word: in Christ’s life and words and works, we find nothing but true, pure humility and poverty such as we have set forth. And therefore where God dwelleth in a man, and the man is a true follower of Christ, it will be, and must be, and ought to be the same. But where there is pride, and a haughty spirit, and a light careless mind, Christ is not, nor any true follower of His. Christ said: “My soul is troubled, even unto death.” He meaneth His bodily death.

(316) They who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be ashamed of, such men, embracing false doctrines enter the evil path.

(9) The beneficent action of the law, the apostle showed in the passage relating to the Jews, writing thus: "Behold, thou art called a Jew and restest in the law, and makest thy boast in God, and knowest the will of God, and approvest the things that are more excellent, being instructed out of the law, and art confident that thou thyself art a guide of the blind, a light of them who are in darkness, an instructor of the foolish, a teacher of babes, who hast the form of knowledge and of truth in the law." For it is admitted that such is the power of the law, although those whose conduct is not according to the law, make a false pretence, as if they lived in the law.

(107) And behold they commit sin and transgress the law, and have united themselves with women and commit sin with them, and have married some of them, and have begot children by them.

(30) For in that lies the power of the children of wisdom who are puffed up. He says, as it were, I shall know if ye rightly entertain great thoughts respecting knowledge. "For God," according to David, "is known in Judea," that is, those that are Israelites according to knowledge. For Judea is interpreted "Confession." It is, then, rightly said by the apostle, "This Thou, shall not commit adultery, Thou shall not steal, Thou shalt not covet; and if there be any other commandment, it is comprehended in this word, Thou shalt love thy neighbour as thyself."