(4) Similarly, also, the same rule holds with pains, some of which we endure, and others we shun. But choice and avoidance are exercised according to knowledge; so that it is not pleasure that is the good thing, but knowledge by which we shall choose a pleasure at a certain time, and of a certain kind. Now the martyr chooses the pleasure that exists in prospect through the present pain. If pain is conceived as existing in thirst, and pleasure in drinking, the pain that has preceded becomes the efficient cause of pleasure. But evil cannot be the efficient cause of good. Neither, then, is the one thing nor the other evil.

(3) Nevertheless, herefore shalt thou not go back, nor yet be overfeared of thy failing. For an it so be that thou mayest have grace to destroy the pain of thine foredone special deeds, in the manner before said—or better if thou better mayest—sure be thou, that the pain of the original sin, or else the new stirrings of sin that be to come, shall but right little be able to provoke thee.

(75) If one, by nature evil, evil does, Let him redeem the time; for such as he Shall by and by due punishment receive."

(34) For those, who, on account of the favour they entertain for sins, are prone to pardon, suppose truth to be harshness, and severity to be savageness, and him who does not sin with them, and is not dragged with them, to be pitiless.

(6) And there are those whom injury seems to chafe, So that it makes them greedy for revenge, And such must needs shape out another's harm. This threefold love is wept for down below; Now of the other will I have thee hear, That runneth after good with measure faulty. Each one confusedly a good conceives Wherein the mind may rest, and longeth for it; Therefore to overtake it each one strives. If languid love to look on this attract you, Or in attaining unto it, this cornice, After just penitence, torments you for it. There's other good that does not make man happy; 'Tis not felicity, 'tis not the good Essence, of every good the fruit and root. The love that yields itself too much to this Above us is lamented in three circles; But how tripartite it may be described, I say not, that thou seek it for thyself."

(9) We should mark and know of a very truth that all manner of virtue and goodness, and even that Eternal Good which is God Himself, can never make a man virtuous, good, or happy, so long as it is outside the soul; that is, so long as the man is holding converse with outward things through his senses and reason, and doth not withdraw into himself and learn to understand his own life, who and what he is. The like is true of sin and evil. For all manner of sin and wickedness can never make us evil, so long as it is outside of us; that is, so long as we do not commit it, or do not give consent to it. Therefore although it be good and profitable that we should ask, and learn and know, what good and holy men have wrought and suffered, and how God hath dealt with them, and what He hath wrought in and through them, yet it were a thousand times better that we should in ourselves learn and perceive and understand, who we are, how and what our own life is, what God is and is doing in us, what He will have from us, and to what ends He will or will not make use of us.

(36) But yet we do not say, that Sin in the old Man is no Hurt; though indeed it cannot sway the new Man, yet it gives Offence; and we must with the new Man live to God [and serve him,] though it is not possible to be perfect in this World, yet we must continually go on and hold out; and the new Man is in a Field, where the Ground is cold, bitter, sour, and void of Life.

(47) On the contrary, many a one is in great Anguish, and longs after it, and generates very painfully, he would fain have uit; but then the Devil rushes upon him, and stirs up Irksomeness [Vexation] and Discontent, and also overwhelms him with great Sins, so that he knows not himself, and then dejects him with Impatience and Doubting; and his Heart stands continually in Anguish, it would fain get out of Evil, and endeavours continually for Abstinence or Forbearance, many Times with Groans, Sighing, and Longing, but then the Devil holds his Sins before him, and bars up the Door of the Grace of God, that he might despair.

(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.

(7) "Those whose hearts are in a state of repose give forth a divine radiance, by the light of which they see themselves as they are. And only by cultivating such repose can man attain to the constant. "Those who are constant are sought after by men and assisted by God. Those who are sought after by men are the people of God; those who are assisted by God are his chosen children. "To study this is to study what cannot be learnt. To practise this is to practise what cannot be accomplished. To discuss this is to discuss what can never be proved. Let knowledge stop at the unknowable. That is perfection. And for those who do not follow this, God will destroy them! "With such defences for the body, ever prepared for the unexpected, deferential to the rights of others,—if then calamities overtake you, these are from God, not from man. Let them not disturb what you have already achieved. Let them not penetrate into the soul's abode. For there resides the Will. And if the will knows not what to will, it will not be able to will. "Whatsoever is not said in all sincerity, is wrongly said. And not to be able to rid oneself of this vice is only to sink deeper towards perdition. "Those who do evil in the open light of day,—men will punish them. Those who do evil in secret,—God will punish them. Who fears both man and God, he is fit to walk alone.

(57) In this world man is always seeking for soft days of ease for the flesh, and after riches, beauty and bravery, and knoweth not that he sitteth therewith in the chamber of death, where the sting of wrath darteth into him.

(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.

(35) But now when he does thus commit Sins, yet he commits them not in the new Man; but the old [Man] in Sin, who is subjected under Sin, who is in the Anger of God; he is driven by the Anger, so that he does not always that which is right; and if he does any Thing that is good, yet he does it out of his own Will and Ability, but the new Man compels him to it, that he must do it; for the old [Man] is corruptible, but the Soul is incorruptible; and therefore the poor Soul is always in Strife, and sticks between the Door and the Hinges, and must be often pinched and bruised.

(45) While thou livest in this struggling or striving birth or geniture thou must buckle to, and suffer the devil to ride upon thee; but so hard as he striketh thee, so hard thou must strike him again, if thou wilt defend thyself. For when thou tightest against him, thou stirrest up his wrath-fire, and destroyest his nest, and this is then as a great combustion, and as a great strong battle maintained against him.

(32) Those that do not punish bad men, wish that good men may be injured. Pythagoras. Stob. p. 321.

It is not possible for a horse to be governed without a bridle, or riches without prudence. Pythagoras. Stob. p. 513.

(4) The more conformed thereto, the more it pleases; For the blest ardour that irradiates all things In that most like itself is most vivacious. With all of these things has advantaged been The human creature; and if one be wanting, From his nobility he needs must fall. 'Tis sin alone which doth disfranchise him, And render him unlike the Good Supreme, So that he little with its light is blanched, And to his dignity no more returns, Unless he fill up where transgression empties With righteous pains for criminal delights. Your nature when it sinned so utterly In its own seed, out of these dignities Even as out of Paradise was driven, Nor could itself recover, if thou notest With nicest subtilty, by any way, Except by passing one of these two fords: Either that God through clemency alone Had pardon granted, or that man himself Had satisfaction for his folly made. Fix now thine eye deep into the abyss Of the eternal counsel, to my speech As far as may be fastened steadfastly!

(37) From this cause arose that hidden anguish of Christ, of which none can tell or knoweth ought save Himself alone, and therefore is it called a mystery. Moreover, this is an attribute of God, which He will have, and is well pleased to see in a man; and it is indeed God’s own, for it belongeth not unto the man, he cannot make sin to be so hateful to himself. And where God findeth this grief for sin, He loveth and esteemeth it more than ought else; because it is, of all things, the bitterest and saddest that man can endure. All that is here written touching this divine attribute, which God will have man to possess, that it may be brought into exercise in a living soul, is taught us by that true Light, which also teacheth the man in whom this Godlike sorrow worketh, not to take it unto himself, any more than if he were not there. For such a man feeleth in himself that he hath not made it to spring up in his heart, and that it is none of his, but belongeth to God alone.

(11) Accordingly, pain is found beneficial in the healing art, and in discipline, and in punishment; and by it men's manners are corrected to their advantage.

(3) There being then a twofold species of vice - that characterized by craft and stealth, and that which leads and drives with violence - the divine Word cries, calling all together; knowing perfectly well those that will not obey; notwithstanding then since to obey or not is in our own power, provided we have not the excuse of ignorance to adduce. He makes a just call, and demands of each according to his strength. For some are able as well as willing, having reached this point through practice and being purified; while others, if they are not yet able, already have the will. Now to will is the act of the soul, but to do is not without the body. Nor are actions estimated by their issue alone; but they are judged also according to the element of free choice in each, - if he chose easily, if he repented of his sins, if he reflected on his failures and repented (metegnw), which is (meta tauta egnw) "afterwards knew." For repentance is a tardy knowledge, and primitive innocence is knowledge. Repentance, then, is an effect of faith. For unless a man believe that to which he was addicted to be sin, he will not abandon it; and if he do not believe punishment to be impending over the transgressor, and salvation to be the portion of him who lives according to the commandments, he will not reform.

(5) A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.