XXXVIII. (165) We must therefore advise those who are beginning to learn not to go forth into such contests, for they have not sufficient knowledge; and we must counsel those who are making some progress to abstain from them, because they are not perfect; and those who have now for the first time just attained to perfection, we must urge to forbear, because in some degree their perfection has escaped their own notice. (166) But of those who disregard our warnings, Moses says, “One man will inhabit his house, and another will obtain his vineyard, and another will marry a wife.” And the meaning of this is something of this kind: the powers which have been enumerated, of careful beginning, and improvement, and perfection, will never fail altogether, but will at different times approach and unite themselves with different persons, and will not be always forming the same souls, but will change about, resembling seals; (167) for seals, when they have stamped an impression on one piece of wax, without suffering any alteration themselves, though they impress on it a form which is derived from themselves, remain in the same condition as before; and if the piece of wax which has been stamped, be melted, and the impression effaced, then another piece may be substituted in its place. So that, my good friends, do not think, that when you yourselves perish, your powers perish with you; for they, being immortal, have, on account of their own glory, embraced ten thousand other persons before they came to you, who, they perceived, did not behave like you, out of an aversion to danger, shunning their society, but who rather came forward to meet them, and showed an eagerness to consult their safety. (168) 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.
XXXIX. (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. (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.”{20}{#de 22:8.} (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 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. (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.”{21}{#de 8:18.} (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.
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