do not obey it.” Not because the fear looses its power, but because the greater part expect to be unobserved. So that if when they were on the point of committing an unclean action the legislator and the judge came before them, the fear would be strong enough to cast out the lust. Nay, were I to apply another kind of force inferior to this; were I to take the man and remove him from the beloved person, and shut him up close in chains, he will be able to bear it, without suffering any great harm. Let us not say then that such an one is by nature evil: for if a man were by nature good, he could never at any time become evil; and if he were by nature evil, he could never be good. But now we see that changes take place rapidly, and that men quickly shift from this side to the other, and from that fall back again into this. And these things we may see not in the Scriptures only, for instance, that publicans have become apostles; and disciples, traitors; and harlots, chaste; and robbers, men of good repute; and magicians have worshipped; and ungodly men passed over unto godliness, both in the New Testament and in the Old; but even every day a man may see many such things occurring. Now if things were natural, they could not change. For so we, being by nature 10 susceptible, could never by any exertions become void of feeling. For that which is whatever it is by nature, can never fall away from such its natural condition. No one, for example, ever changed from sleeping to not sleeping: no one from a state of corruption unto incor- ruption: no one from hunger to the perpetual absence of that sensation. Wherefore neither are these things matters of accusation, nor do we reproach ourselves for them; nor ever did any one, meaning to blame another, say to him, “O thou, corruptible and subject to passion:” but either adultery or fornication, or something of that kind, we always lay to the charge of those who are responsible; and we bring them before judges, who blame and punish, and in the contrary cases award honors. [11.] Since then both from our conduct towards one another, and from others’ conduct to us when judged, and from the things about which we have written laws, and from the things wherein we condemn ourselves, though there be no one to accuse us; and from the instances of our becoming worse through indolence, and better through fear; and from the cases wherein we see others doing well and arriving at the height of self-command, (φιλοσοφίας) it is quite clear that we also have it in our power to do well: why do we, the most part, deceive ourselves in vain with heartless pretexts and excuses, bringing not only no pardon, but even punishment intolerable? When we ought to keep before our eyes that fearful day, and to give heed to virtue; and after a little labor, obtain the incorruptible crowns? For these words will be no defence to us; rather our fellow-servants, and those who have practised the contrary virtues, will condemn all who continue in sin: the cruel man will be condemned by the merciful; the evil, by the good; the fierce, by the gentle; the grudging, by the courteous; the vain-glorious, by the self-denying; the indolent, by the serious; the intem- perate, by the sober-minded. Thus will God pass judgment upon us, and will set in their place both companies; on one bestowing praise, on the other punishment. But God forbid 21 Homily II