any other of such things could ever become a hinderance to virtue; and why do I say, poor, 168 and a bondservant, and nameless? Even if thou art a prisoner, not even this would be ever any hinderance to thee as regards virtue. And how this is I proceed to say. Has any of thy household grieved thee and provoked thee? dismiss thy wrath against him. Have bonds, and poverty, and obscurity been any hinderance to thee in this respect? and why do I say hinderance? They have both helped and contributed to restrain pride. Hast thou seen another prospering? do not envy him. For not even in this case is poverty a bar. Again, whenever thou needest to pray, do so with a sober and watchful mind, and nothing shall be a bar even in that case. Show all meekness, forbearance, self-restraint, gravity. For these things need no external helps. And this especially is the chief point about virtue, that it has no necessity for wealth, power, glory, nor anything of that kind, but of a sanctified soul alone, and it seeks for nothing more. And behold, also, the same thing happening in respect of grace. For if any one be lame, if he has had his eyes put out, if he be maimed in body, if he has fallen into the last extremity of weakness, grace is not hindered from coming by any of these things. For it only seeks a soul receiving it with readiness, and all these external things it passes over. For in the case of worldly soldiers, those who are about to enlist them for the army seek for stature of body and healthy condition, and it is not only necessary that he who is about to become a soldier should have these alone, but he must also be free. For if anybody be a slave, he is rejected. But the King of Heaven seeks for nothing of this kind, but receives slaves into his army, and aged people, and the languid in limb, and is not ashamed. What is more merciful than this? What could be more kind? For he seeks for what is in our own power, but they seek for what is not in our power. For to be a slave or free is not our doing. To be tall, again, or short is not in our own power, or to be aged, or well grown, and such like. But to be forbearing and kind, and so forth, are matters of our own choice; and God demands of us only those things of which we have control. And quite reasonably. For He does not call us to grace because of his own need, but because of doing us kindness; but kings, because of services required by them; and they carry men off to an outward and ma- terial warfare, but He to a spiritual combat; and it is not only in the case of heathen wars, but in the case of the games also that one may see the same analogy. For they who are about to be brought into the theatre, do not descend to the contest until the herald himself takes them beneath the gaze of all, and leads them round, shouting out and saying, “Has any one a charge against this person?” although in that case the struggle is not concerned with the soul, but with the body. Wherefore then dost thou demand proofs of nobleness? But in this case there is nothing of the kind, but all is different, our contest not consisting of hand locked in hand, but in philosophy of soul, and excellence of mind. The president of our conflicts does the opposite. For he does not take us, and lead us round and say, “Has any one a charge against this man?” but cries out, “Though all men, though demons, stand up with the devil and accuse him of extreme and unspeakable crimes, I reject him not, nor abhor 233 Second Instruction.