XXV. (124) There are three different classes of human dispositions, each of which has received as its portion one of the aforesaid visions. The best of them has received that vision which is in the centre, the sight of the truly living God. The one which is next best has received that which is on the right hand, the sight of the beneficent power which has the name of God. And the third has the sight of that which is on the left hand, the governing power, which is called lord. (125) Therefore, the best dispositions cultivate that being who exists of himself, without the aid of any one else, being themselves attracted by nothing else, by reason of all their entire attention being directed to the honour of that one being. But of the other dispositions, some derive their existence and owe their being recognized by the father to his beneficent power; and others, again, owe it to his governing power. (126) My meaning in this statement is this:–Men when they perceive that, under the pretext of friendship, some persons come to them, being in reality only desirous to get what they can from them, look upon them with suspicion, and turn away from them, fearing their insincere, and flattering, and caressing behaviour, as very pernicious. (127) But God, inasmuch as he is not liable to any injury, gladly invites all men who choose, in any way whatever to honour him, to come unto him, not choosing altogether to reject any person whatever; and, in truth, he almost says in express words to those who have ears in the soul, “The most valuable prizes shall be offered to those who worship me for my own sake: (128) the second best to those who hope by their own efforts to be able to attain to good, or to find a means of escape from punishments. For even if the service of this latter class is mercenary and not wholly incorrupt, still it nevertheless revolves within the divine circumference, and does not stray beyond it. (129) But the rewards which shall be laid up for those who honour me for my own sake are rewards of affection; while those which are given to those who do so with a view to their own advantage are not given through affection, but because they are not looked upon as aliens. For I receive him who wishes to be a partaker of my beneficent power to a participation in my good things, and him who out of fear seeks to propitiate my governing and despotic power, I receive so far as to avert punishment from him. For I am not unaware that, in addition to these men not becoming worse, they will become better, by gradually arriving at a sincere and pure piety by their constant perseverance in serving me. (130) For even if the original dispositions, under the influence of which they originally endeavoured to please me, differ widely, still they must not be blamed, because they have in consequence only one aim and object, that of serving me.” (131) But that which is seen is in reality a threefold appearance of one subject is plain, not only from the contemplation of the allegory, but also from that of the express words in which the allegory is couched. (132) For when the wise man entreats those persons who are in the guise of three travellers to come and lodge in his house, he speaks to them not as three persons, but as one, and says, “My lord, if I have found favour with thee, do not thou pass by thy Servant.”{12}{#ge 18:3.} For the expressions, “my lord,” and “with thee,” and “do not pass by,” and others of the same kind, are all such as are naturally addressed to a single individual, but not to many. And when those persons, having been entertained in his house, address their entertainer in an affectionate manner, it is again one of them who promises that he by himself will be present, and will bestow on him the seed of a child of his own, speaking in the following words: “I will return again and visit thee again, according to the time of life, and Sarah thy wife shall have a Son.”{13}{#ge 18:10.}