(10) Thou sittest on thy holy seat. Seb procures for thee what thou desirest to receive, it is on thy hands in the Amenta

(10) The struggle for freedom, then, is waged not alone by the athletes of battles in wars, but also in banquets, and in bed, and in the tribunals, by those who are anointed by the word, who are ashamed to become the captives of pleasures.

(33) And for this law there is no consummation of days, and no atone- ment for it, but they must both be rooted out in the midst of the nation : on the day whereon they com- mitted it they shall slay them.

(130) All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter.

(10) ¶When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.

(129) All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter.

(440) that when a man’s desires violently prevail over his reason, he reviles himself, and is angry at the violence within him, and that in this struggle, which is like the struggle of factions in a State, his spirit is on the side of his reason;— but for the passionate or spirited element to take part with the desires when reason decides that she should not be opposed 3 , is a sort of thing which I believe that you never observed occurring in yourself, nor, as I should imagine, in any one else? Certainly not. Suppose that a man thinks he has done a wrong to another, the nobler he is the less able is he to feel indignant at any suffering, such as hunger, or cold, or any other pain which the injured person may inflict upon him—these he deems to be just, and, as I say, his anger refuses to be excited by them. True, he said. But when he thinks that he is the sufferer of the wrong, then he boils and chafes, and is on the side of what he believes to be justice; and because he suffers hunger or cold or other pain he is only the more determined to persevere and conquer. His noble spirit will not be quelled until he either slays or is slain; or until he hears the voice of the shepherd, that is, reason, bidding his dog bark no more. The illustration is perfect, he replied; and in our State, as we were saying, the auxiliaries were to be dogs, and to hear the voice of the rulers, who are their shepherds. I perceive, I said, that you quite understand me; there is, however, a further point which I wish you to consider.

(4) If it be violence when he who suffers Co-operates not with him who uses force, These souls were not on that account excused; For will is never quenched unless it will, But operates as nature doth in fire If violence a thousand times distort it. Hence, if it yieldeth more or less, it seconds The force; and these have done so, having power Of turning back unto the holy place. If their will had been perfect, like to that Which Lawrence fast upon his gridiron held, And Mutius made severe to his own hand, It would have urged them back along the road Whence they were dragged, as soon as they were free; But such a solid will is all too rare. And by these words, if thou hast gathered them As thou shouldst do, the argument is refuted That would have still annoyed thee many times. But now another passage runs across Before thine eyes, and such that by thyself Thou couldst not thread it ere thou wouldst be weary. I have for certain put into thy mind That soul beatified could never lie, For it is near the primal Truth,

(1) AND, therefore, if thou wilt stand and not fall, cease never in thine intent: but beat evermore on this cloud of unknowing that is betwixt thee and thy God with a sharp dart of longing love, and loathe for to think on aught under God, and go not thence for anything that befalleth. For this is only by itself that work that destroyeth the ground and the root of sin. Fast thou never so much, wake thou never so long, rise thou never so early, lie thou never so hard, wear thou never so sharp; yea, and if it were lawful to do—as it is not—put thou out thine eyes, cut thou out thy tongue of thy mouth, stop thou thine ears and thy nose never so fast, though thou shear away thy members, and do all the pain to thy body that thou mayest or canst think: all this would help thee right nought. Yet will stirring and rising of sin be in thee.

(24) " thou shalt cause to draw nigh, and thou shalt judge the right

(54) But concerning the feigned Masses for Souls which the hearty Pressing in to God, that is altogether false, and stands in Babel; it helps the Soul little or nothing; it must be an earnest Fight that must be had with the Devil, thou must be well armed; for thou enterest into the Combat with a [mighty] Prince, look to it thyself (in thy i rough Garment) be not beaten down.

(14) "For if I persuade any one that the soul is undivided, and that the passions of the wicked are occasioned by the violence of the appendages, the worthless among men will have no slight pretence for saying,' I was compelled, I was carried away, I did it against my will, I acted unwillingly;' though he himself led the desire of evil things, and did not fight against the assaults of the appendages.

(25) ¶Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

(95) And to certain men of a generation shall the paths of violence and of death be revealed, And they shall hold themselves afar from them, And shall not follow them.

(2) Having an equal mind in pain and pleasure, gain and loss, victory and defeat, engage in battle and thereby you will not incur sin.

(1) When, again, He says, "When they persecute you in this city, flee ye to the other," He does not advise flight, as if persecution were an evil thing; nor does He enjoin them by flight to avoid death, as if in dread of it, but wishes us neither to be the authors nor abettors of any evil to any one, either to ourselves or the persecutor and murderer. For He, in a way, bids us take care of ourselves. But he who disobeys is rash and foolhardy. If he who kills a man of God sins against God, he also who presents himself before the judgment-seat becomes guilty of his death. And such is also the case with him who does not avoid persecution, but out of daring presents himself for capture. Such a one, as far as in him lies, becomes an accomplice in the crime of the persecutor. And if he also uses provocation, he is wholly guilty, challenging the wild beast.

(7) He severeth the mourners from those who quarrel with them: he putteth a stop to them whose hand is violent against those weaker than themselves: he keepeth within bounds the contentions of the Powers

(2) For no one who is under the Law will be able to look up to the truth, for they will not be able to serve two masters. For the defilement of the Law is manifest; but undefilement belongs to the light. The Law commands (one) to take a husband (or) to take a wife, and to beget, to multiply like the sand of the sea. But passion, which is a delight to them, constrains the souls of those who are begotten in this place, those who defile and those who are defiled, in order that the Law might be fulfilled through them. And they show that they are assisting the world; and they turn away from the light, who are unable to pass by the archon of darkness until they pay the last penny.

(6) Even as our eye did not uplift itself Aloft, being fastened upon earthly things, So justice here has merged it in the earth. As avarice had extinguished our affection For every good, whereby was action lost, So justice here doth hold us in restraint, Bound and imprisoned by the feet and hands; And so long as it pleases the just Lord Shall we remain immovable and prostrate." I on my knees had fallen, and wished to speak; But even as I began, and he was 'ware, Only by listening, of my reverence, "What cause," he said, "has downward bent thee thus?" And I to him: "For your own dignity, Standing, my conscience stung me with remorse."

(19) As, then, in war the soldier must not leave the post which the commander has assigned him, so neither must we desert the post assigned by the Word, whom we have received as the guide of knowledge and of life. But the most have not even inquired, if there is one that we ought to follow, and who this is, and how lie is to be followed. For as is the Word, such also must the believer's life be, so as to be able to follow God, who brings all things to end from the beginning by the right course.