And if any one is a friend of virtue, let him pray that all good things may be implanted in him, and may appear in his soul, like some symmetrical proportion conducing to beauty in a statue or a picture, considering that there are innumerable persons watching at hand, to whom nature will give all these things instead of giving them to him, namely, facility of learning, improvement, and perfection; but it is better that he should shine out rather than they, guarding safely the graces which have been bestowed on him by God; and that he himself should not, by carrying forward destruction, afford an easy prey to his unsparing enemies.
Section 169
Are we then to say that there is but little use in a beginning to which a fortunate end does not set its seal? It has often indeed happened that even some who have attained to perfection have still been thought imperfect, from appearing to have improved through their own earnestness alone, and not according to the will of God. And on this account, being exceedingly elated by their vain opinion, and elevated to a great height, they have fallen from a high position to the lowest depths, and so been destroyed.
Section 170
"For if," says Moses, "you have built a new house, you shall also erect a battlement on the house, and then shall commit no murder in your house if any one falls from it." Deuteronomy xxii. 8.
Section 171
For the most grievous of all falls is for a man to stumble and fall from the honour due to God; crowning himself rather than God, and committing domestic murder. For he who does not duly honour the living God kills his own soul: so that the building of education which he has Deuteronomy xxii. 8. erected is of no advantage to him. But instruction has a nature which never grows old; on which account Moses calls its house a new house, for all other things are gradually destroyed by time. But instruction, in proportion as it advances towards perfection, is fresh and vigorous, looking blooming with an ever-flourishing appearance, and putting itself in motion with continual studies.
Section 172
And in his hortatory admonitions Moses recommends that those who have received the most abundant possession of good things should not look upon themselves as the causes of their acquisition, but should "remember God who gave them strength to acquire the power." Deuteronomy viii. 18.
Section 173
This then is the utmost limit of good fortune, and the other things are its beginnings, so that those who forget the end cannot possibly derive any advantage from the acquisitions which they have made. And so the falls which these men endure are selfincurred, through their own self-sufficiency, because they could not endure to call the loving and all-accomplishing God the cause of their good things.
Section 174
There are also some people who, letting loose every cable of piety, hasten to make a speedy voyage, in the hope of anchoring in its harbours. And afterwards, when they are at no great distance off, but are just on the point of reaching the haven, on a sudden there comes a violent wind, blowing in their teeth and coming upon them closely, which drives back the vessel which was proceeding onwards in its straight course, in such a manner as to destroy a great many of the things which were of use to contribute to a fair voyage;
Section 175
no one then could blame those people for being still tossed about by the sea, for the slowness, which they have displayed in completing their voyage, has been unintentional on their part. Who then can be likened to them rather than he who prayed what is called the great prayer? "For if," says Moses, "any one dies in his presence suddenly, then immediately the head of his vow shall be polluted and he shall be shaved;" Numbers vi. 9. and then after saying a few more sentences he thus proceeds, "And the former days shall not be taken into the computation, because the head of his vow was polluted." Deuteronomy viii. 18. Numbers vi. 9.
Section 176
Now by the two expressions suddenly and immediately, the involuntary character of the deviation of the soul is manifested. For with reference to intentional sins there is need of time to consider where, and when, and how a thing is to be done. But unintentional sins are committed suddenly, without any consideration, and, if it be possible to say such a thing they strike upon the man without any time at all.
Section 177
For it is very difficult, as in the case of runners, for men, when they first begin to travel by the road which leads to piety, to keep their course straight onward without stumbling and without being out of breath; since there are innumerable hindrances to every human being,
Section 178
but above all things, that which is the one and only thing in the way of doing good, namely the abstaining from any intentional misdeeds, is of service also to keep off the incalculable number of voluntary sins; and, in the second place, even of those which are involuntary, they are but few which are committed, and they do not cling to a person for any very long time.
Section 179
Very beautifully, therefore, has Moses said that the days of unintentional error do not come into the computation (ἄλογος); not only because the error was one without calculation, but also because it is not possible to give an account (λόγος) of involuntary offences. Therefore, it often happens, when we are asked the reason of such and such a thing, that we say that we do not know, and that we cannot tell, in that we were not present when they were done, and also that we were ignorant of their being done.
Section 180
It is, therefore, a very rare thing when God gives to any one to keep his life in a steady course from the beginning to the end, without either stumbling or falling; but escaping both kinds of offences, unintentional as well as intentional, with great speed and owing to the celerity and impetuosity of one’s motions.