(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.

(7) For, enjoining what is to be done, it reprehended what ought not to be done. And it is the part of the good to teach what is salutary, and to point out what is deleterious; and to counsel the practice of the one, and to command to shun the other. Now the apostle, whom they do not comprehend, said that by the law the knowledge of sin was manifested, not that from it it derived its existence. And how can the law be not good, which trains, which is given as the instructor (paidagwgos) to Christ, s that being corrected by fear, in the way of discipline, in order to the attainment of the perfection which is by Christ? "I will not," it is said, "the death of the sinner, as his repentance." Now the commandment works repentance; inasmuch as it deters from what ought not to be done, and enjoins good deeds. By ignorance he means, in my opinion, death. "And he that is near the Lord is full of stripes." Plainly, he, that draws near to knowledge, has the benefit Of perils, fears, troubles, afflictions, by reason of his desire for the truth. "For the son who is instructed turns out wise, and an intelligent son is saved from burning. And an intelligent son will receive the commandments." And Barnabas the apostle having said, "Woe to those who are wise in their own conceits, clever in their own eyes," added, "Let us become spiritual, a perfect temple to God; let us, as far as in us lies, practise the fear of God, and strive to keep His commands, that we may rejoice in His judgments." Whence "the fear of God" is divinely said to be the beginning of wisdom.

(3) For if "by the law is the knowledge of sin," as those allege who disparage the law, and "till the law sin was in the world;" yet "without the law sin was dead," we oppose them. For when you take away the cause of fear, sin, you have taken away fear; and much more, punishment, when you have taken away that which gives rise to lust. "For the law is not made for the just man," says the Scripture. Well, then, says Heraclitus, "They would not have known the name of Justice if these things had not been." And Socrates says, "that the law was not made for the sake of the good." But the cavillers did not know even this, as the apostle says, "that he who loveth his brother worketh not evil;" for this, "Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal; and if there be any other commandment, it is comprehended in the word, Thou shall love thy neighbour as thyself." So also is it said, "Thou shall love the Lord thy God with all thy heart, and thou shalt love thy neighbour as thyself." And "if he that loveth his neighbour worketh no evil," and if "every commandment is comprehended in this, the loving our neighbour," the commandments, by menacing with fear, work love, not hatred. Wherefore the law is productive of the emotion of fear. "So that the law is holy," and in truth "spiritual," according to the apostle. We must, then, as is fit, in investigating the nature of the body and the essence of the soul, apprehend the end of each, and not regard death as an evil. "For when ye were the servants of sin," says the apostle, "ye were free from righteousness. What fruit had ye then in those things in which ye are now ashamed? For the end of those things is death. But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord." The assertion, then, may be hazarded, that it has been shown that death is the fellowship of the soul in a state of sin with the body; and life the separation from sin. And many are the stakes and ditches of lust which impede us, and the pits of wrath and anger which must be overleaped, and all the machinations we must avoid of those who plot against us, - who would no longer see the knowledge of God "through a glass."

(8) One righteous man, then, differs not, as righteous, from another righteous man, whether he be of the Law or a Greek. For God is not only Lord of the Jews, but of all men, and more nearly the Father of those who know Him. For if to live well and according to the law is to live, also to live rationally according to the law is to live; and those who lived rightly before the Law were classed under faith, and judged to be righteous, - it is evident that those, too, who were outside of the Law, having lived rightly, in consequence of the peculiar' nature of the voice, though they are in Hades and in ward, on hearing the voice of the Lord, whether that of His own person or that acting through His apostles, with all speed turned and believed. For we remember that the Lord is "the power of God," and power can never be weak.

(44) It is the manner of life which shows up those who know the commandments; for as a man's word is, so is his life. The tree is known by its fruit, not by its blossom and leaves. Knowledge, then, comes from the fruit and from behaviour, not from talk and from blossom. We say that knowledge is not mere talk, but a certain divine knowledge, that light which is kindled in the soul as a result of obedience to the commandments, and which reveals all that is in a state of becoming, enables man to know himself and teaches him to become possessed of God. What the eye is in the body, knowledge is in the mind. Let them not call bondage to pleasure freedom, as if bitterness were sweet. We have learnt to recognize as freedom that which the Lord alone confers on us when he liberates us from lusts and desires and the other passions. "He who says, I know the Lord, and does not keep his commandments, is a liar and the truth is not in him," says John.

(5) And He fmadet for all His works a new and righteous nature, so that they should not sin in their whole nature for ever, but thould be all righteous «ach in his kind alway.

(3) "Why call ye me Lord, Lord," He says, "and do not the things which I say?" For "the people that loveth with their lips, but have their heart far away from the Lord," is another people, and trust in another, and have willingly sold themselves to another; but those who perform the commandments of the Lord, in every action "testify," by doing what He wishes, and consistently naming the Lord's name; and "testifying" by deed to Him in whom they trust, that they are those "who have crucified the flesh, with the affections and lusts." "If we live in the Spirit, let us also walk in the Spirit." s "He that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting."

(1) "We know that we all have knowledge" - common knowledge in common things, and the knowledge that there is one God. For he was writing to believers; whence he adds, "But knowledge (gnosis) is not in all," being communicated to few. And there are those who say that the knowledge about things sacrificed to idols is not promulgated among all, "lest our liberty prove a stumbling-block to the weak. For by thy knowledge he that is weak is destroyed. " Should they say, "Whatsoever is sold in the shambles, ought that to be bought?" adding, by way of interrogation, "asking no questions," as if equivalent to "asking questions," they give a ridiculous interpretation. For the apostle says, "All other things buy out of the shambles, asking no questions," with the exception of the things mentioned in the Catholic epistle of all the apostles, "with the consent of the Holy Ghost," which is written in the Acts of the Apostles, and conveyed to the faithful by the hands of Paul himself. For they intimated "that they must of necessity abstain from things offered to idols, and from blood, and from things strangled, and from fornication, from which keeping themselves, they should do well." It is a different matter, then, which is expressed by the apostle: "Have we not power to eat and to drink? Have we not power to lead about a sister, a wife, as the rest of the apostles, as the brethren of the Lord and Cephas? But we have not used this power," he says, "but bear all things, lest we should occasion hindrance to the Gospel of Christ;" namely, by bearing about burdens, when it was necessary to be untrammelled for all things; or to become an example to those who wish to exercise temperance, not encouraging each other to eat greedily of what is set before us, and not to consort inconsiderately with woman. And especially is it incumbent on those entrusted with such a dispensation to exhibit to disciples a pure example. "For though I be free from all men, I have made myself servant to all," it is said, "that I might gain all.

(8) "But the mild shall be inhabitants of the earth, and the innocent shall be left in it. But the transgressors shall be extirpated from it." And Homer seems to me to have said prophetically of the faithful, "Give to thy friend." And an enemy must be aided, that he may not continue an enemy. For by help good feeling is compacted, and enmity dissolved. "But if there be present readiness of mind, according to what a man hath it is acceptable, and not according to what he hath not: for it is not that there be ease to others, but tribulation to you, but of equality at the present time," and so forth. "He hath dispersed, he hath given to the poor; his righteousness endureth for ever," the Scripture says. For conformity with the image and likeness is not meant of the body (for it were wrong for what is mortal to be made like what is immortal), but in mind and reason, on which fitly the Lord impresses the seal of likeness, both in respect of doing good and of exercising rule. For governments are directed not by corporeal qualities, but by judgments of the mind. For by the counsels of holy men states are managed well, and the household also.

(75) So also the admirable Peter says: "Beloved, I exhort you as strangers and pilgrims, to abstain from carnal lusts, which war against the soul, and conduct yourselves well among the heathen; for this is the will of God that by doing good you should put to silence the activity of foolish men, as free and not using your freedom as a covering for evil, but as God's slaves." Likewise also Paul in the Epistle to the Romans writes: "We who are dead to sin, how shall we any longer live in it? Because our old man is crucified with him, that the body of sin might be destroyed," down to the words, "do not present your members as instruments of unrighteousness to sin."

(15) We speak not of perfect Works done by the Body, which is captivated in the Spirit of this World, but [we speak] of their Doctrines, that we [must] try them, whether they be generated of God. For if that Spirit teaches Blasphemies, Slanders, and Persecutions, then it is not from God, but it proceeds from the Covetousness and Haughtiness of the Devil. For Christ teaches us Meekness, and to walk in brotherly Love; wherewith we may overcome the Enemy, and take away the Might of the Devil, and destroy his Kingdom.

(2) And if knowledge belong not to all (set an ass to the lyre, as the proverb goes), yet written compositions are for the many. "Swine, for instance, delight in dirt more than in clean water." "Wherefore," says the Lord, "I speak to them in parables: because seeing, they see not; and hearing, they hear not, and do not understand; " not as if the Lord caused the ignorance: for it were impious to think so. But He prophetically exposed this ignorance, that existed in them, and intimated that they would not understand the things spoken. And now the Saviour shows Himself, out of His abundance, dispensing goods to His servants according to the ability of the recipient, that they may augment them by exercising activity, and then returning to reckon with them; when, approving of those that had increased His money, those faithful in little, and commanding them to have the charge over many things, He bade them enter into the joy of the Lord. But to him who had hid the money, entrusted to him to be given out at interest, and had given it back as he had received it, without increase, He said, "Thou wicked and slothful servant, thou oughtest to have given my money to the bankers, and at my coming I should have received mine own." Wherefore the useless servant "shall be cast into outer darkness." "Thou, therefore, be strong," says Paul, "in the grace that is in Christ Jesus. And the things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." And again: "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth."

(41) Therefore in this World all Things are given into Man's Power, because he is an eternal Spirit, and all other Creatures [are] no other than a Figure in the Wonders of God; and therefore Man ought well to consider himself, what he speaks, does, and purposes, in this World; for all his Works follow after him, and he has them eternally before his Eyes, and lives in them. Except it be, that he is again new regenerated out of Evil and Falshood, through the Blood and Death of Christ, in the Water and the Holy Spirit, and then he breaks forth out of the hellish and earthly Image, into an angelical [Image,] and comes into another Kingdom, into which its Untowardness [or Vices] cannot follow, and that [Untowardness, Contrariety, or Vice] is drowned in the Blood of Christ, and the Image of God is renewed out of the earthly and hellish.

(8) "Now all those things are confirmed by the faith that is in Christ. 'Come, ye children,' says the Lord, ' hearken to me, and I will teach you the fear of the Lord. Who is the man that desireth life, that loveth to see good days?' Then He subjoins the gnostic mystery of the numbers seven and eight. 'Stop thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good. Seek peace, and pursue it.' For in these words He alludes to knowledge (gnosis), with abstinence from evil and the doing of what is good, teaching that it is to be perfected by word and deed. ' The eyes of the Lord are on the righteous, and His ears are to their prayer. But the face of God is against those thai do evil, to root out their memory from the earth. The righteous cried, and the Lord heard, and delivered him out of all his distresses.' ' Many are the stripes of sinners; but those who hope in the Lord, mercy shall compass about.'" "A multitude of mercy," he nobly says, "surrounds him that trusts in the Lord."

(2) And every one that striveth for mastery is temperate in all things." "But the earth is the Lord's, and the fulness thereof." For conscience' sake, then, we are to abstain from what we ought to abstain. "Conscience, I say, not his own," for it is endued with knowledge, "but that of the other," lest he be trained badly, and by imitating in ignorance what he knows not, he become a despiser instead of a strong-minded man. "For why is my liberty judged of by another conscience? For if I by grace am a partaker, why am I evil spoken of for that for which I give thanks? Whatever ye do, do all to the glory of God " - what you are commanded to do by the rule of faith.

(38) "I said, Ye are Gods; and all sons of the Highest." To whom speaks the Lord? To those who reject as far as possible all that is of man. And the apostle says, "For ye are not any longer in the flesh, but in the Spirit." And again he says, "Though in the flesh, we do not war after the flesh." "For flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption." "Lo, ye shall die like men," the Spirit has said, confuting us.

(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.

(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.

(41) Therefore if one who uses his power to live a virtuous life receives praise, then much more worthy of reverence and honour is he who has given us this free and sovereign power and has allowed us to live as we choose, not allowing us to become en- slaved and subjected to necessity by our acts of choice and rejection. But if both can have no anxiety, he who chooses incontinence and he who chooses abstinence, yet the honour is not equal. He who indulges his pleasures gratifies his body; but he who is controlled liberates from its passions his soul which is master of the body. And if they tell us that we are called to freedom, only let us not use our freedom as an opportunity for the flesh, as the apostle says. If lust is to be gratified and a life of sin regarded as morally neutral, as they say, either we ought to indulge our desires in every direction and, if this is our desire, do the most lascivious and immoral acts, in that we are following our instincts in every way; or we may suppress certain desires and live no longer a life which recognizes no distinction of right and wrong, nor be absolute slaves to our most dishonourable members, the stomach and the private parts, gratifying our carcase for the sake of desire. For desire is nourished and invigorated if it is encouraged in indulgence, just as, on the other hand, it loses strength if it is kept in check.

(19) So also we have received mind, that we may know what we do. And the maxim "Know thyself" means here to know for what we are born. And we are born to obey the commandments, if we choose to be willing to be saved. Such is the Nemesis,s through which there is no escaping from God. Man's duty, then, is obedience to God, who has proclaimed salvation manifold by the commandments. And confession is thanksgiving. For the beneficent first begins to do good. And he who on fitting considerations readily receives and keeps the commandments, is faithful (pistos); and he who by love requites benefits as far as he is able, is already a friend. One recompense on the part of men is of paramount importance - the doing of what is pleasing to God. As being His own production, and a result akin to Himself, the Teacher and Saviour receives acts of assistance and of improvement on the part of men as a personal favour and honour; as also He regards the injuries inflicted on those who believe on Him as ingratitude and dishonour to Himself. For what other dishonour can touch God? Wherefore it is impossible to render a recompense at all equivalent to the boon received from the Lord.