2. Vain then is the labour of the righteous man, and free from blame is the way of the sinner, if a change befall, and the former turn from the better to the worse, and the latter from the worse to the better. So we hear from Ezekiel teaching as it were in the name of the Lord, when he says, “if the righteous turneth away and committeth iniquity, I will not remember the righteousness which he committed before; in his sin he shall die,” and so too about the sinner; if he turn away from his wickedness, and do that which is right, he shall live. Where were all the labours of God’s servant Moses, when the gainsaying of one moment shut him out from entering into the promised land? What became of the companionship of Gehazi with Elissæus, when he brought leprosy on himself by his covetousness? What availed all Solomon’s vast wisdom, and his previous regard for God, when afterwards from his mad love of women he fell into idolatry? Not even the blessed David was blameless, when his thoughts went astray and he sinned against the wife of Uriah. One example were surely enough for keeping safe one who is living a godly life, the fall from the better to the worse of Judas, who, after being so long Christ’s disciple, for a mean gain sold his Master and got a halter for himself. Learn then, brother, that it is not he who begins well who is perfect. It is he who ends well who is approved in God’s sight. Give then no sleep to your eyes or slumber to your eyelids that you may be delivered “as a roe from the net and a bird from the snare.” For, behold, you are passing through the midst of snares; you are treading on the top of a high wall whence a fall is perilous to the faller; wherefore do not straightway attempt extreme discipline; above all things beware of confidence in yourself, lest you fall from a height of discipline through want of training. It is better to advance a little at a time. Withdraw then by degrees from the pleasures of life, gradually destroying all your wonted habits, lest you bring on yourself a crowd of temptations by irritating all your passions at once. When you have mastered one passion, then begin to wage war against another, and in this manner you will in good time get the better of all. Indulgence, so far as the name goes, is one, but its practical workings are diverse. First then, brother, meet every temptation with patient endurance. And by what various temptations the faithful man is proved; by worldly loss, by accusations, by lies, by opposition, by calumny, by persecution! These and the like are the tests of the faithful. Further, be quiet, not rash in speech, not quarrelsome, not disputatious, not covetous of vain glory, not more anxious to get than to give knowledge, not a man of many words, but always more ready to learn than to teach. Do not trouble yourself about worldly life; from it no good can come to you. It is said, “That my mouth speak not the works of men.” The man who is fond of talking about sinners’ doings, soon rouses the desire for self indulgence; much better busy yourself about the lives of good men for so you will get some profit for yourself. Do not be anxious to go travelling about from village to village and house to house; rather avoid them as traps for souls. If any one, for true pity’s sake, invite you with many pleas to enter his house, let him be told to follow the faith of the centurion, who, when Jesus was hastening to him to perform an act of healing, besought him not to do so in the words, “Lord I am not worthy that thou shouldest come under my roof, but speak the word only and my servant shall be healed,” and when Jesus had said to him “Go thy way; as thou hast believed, so be it done unto thee,” his servant was healed from that hour. Learn then, brother, that it was the faith of the suppliant, not the presence of Christ, which delivered the sick man. So too now, if you pray, in whatever place you be, and the sick man believes that he will be aided by your prayers, all will fall out as he desires.