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being punished, nor should one weep for those who are chastised, but for those who sin with impunity. For the first evil is to sin; the second is for those who sin to receive no remedy. Rather, one might justly say that this is the first and by far the most grievous evil. For just as it is not grievous to be sick, but for one who is sick not to be treated; nor do we simply lament the one who has gangrene, but the one who has it and lies neglected, and does not receive the hands of a physician; but the one being cut and cauterized, we would say this one is on the way to health, not looking at the pain from the cutting, but at the health from 55.94 the cutting; so also must one be disposed regarding the soul, not for those being chastised, for they are being drawn toward health, but to lament and mourn for those who sin with impunity. And if punishments are restraints on wickedness, he says, for what reason do we not pay the penalty for our sins each day? Because if this had happened, the race of men would have been snatched away beforehand, and the time for repentance would have been taken away. Consider then the case of Paul. For if he had paid the penalty for his persecution, and been destroyed, how would he have had time to repent, and after repentance to work countless good deeds, and to lead by the hand the whole inhabited world, so to speak, from error to the truth? Do you not see also the physicians, when someone is covered with many wounds, not applying so much treatment as the nature of the wounds demands, but as much as the constitution of his strength can bear, lest, having treated the wounds, they carry off the patient? For this reason indeed God chastises neither all at once, nor all according to their deserts, but gently, and with forbearance; and often by punishing one, through that one He has brought many to their senses. This also often happens in the case of the body; the cutting off of one member has provided health to several others. But see the affectionate soul of the just man, how everywhere it seeks the common good, and the removal of wickedness, not that he himself might receive satisfaction from his enemies, but that his enemies might cease from their wickedness. Let us therefore consider this everywhere, how the affairs of wickedness may be stopped, and let us lament those who are in it, even if they are clothed in silk garments; and let us count blessed those in virtue, even if they struggle with extreme poverty, entering from external things into the mind of each. For then we shall see the wealth of the one, and the poverty of the other. For what, if he is clothed outwardly in a splendid robe? How does he differ from the workshops, and the wooden frames that hold them up? how is this man more prosperous than those who take them to sell? But the wealth of the just man is not such, but lasting and fixed. But if the wealthy who are in poverty are not aware of it, it is no wonder. Neither do those seized with frenzy have a perception of their disease, and for this reason they are most pitiable, not to be counted blessed. For if they were aware, they would at least have run to the physician; but as it is, this is the most grievous thing about wickedness, that being in it, they do not even perceive that they are in it. Do not see this, then, that the rich man rejoices in his wealth; but for this very reason especially weep for him, that he does not even perceive in how great an evil he lies. For it is not human to exult in these things, but of extreme irrationality. And you will direct the just. What is this? For when the wicked have been chastised, he says, the just become more attentive. So that from this there are two good things; for the former desist from wickedness, and the latter draw nearer to virtue. For just as a healthy man, seeing someone being cauterized or cut, becomes more attentive concerning his own health; so indeed also here. For many at that time were scandalized, even of those who seemed to take heed to themselves, at the prosperity of the wicked, being still more imperfectly disposed. Wherefore this one also said elsewhere: My steps had almost slipped, 55.95 because I was envious of the lawless. And another again: Why does the way of the wicked prosper? And Job also inquired into many such things. But then

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τιμωρουμένους, οὐδὲ τοὺς κολαζομένους δακρύειν χρὴ, ἀλλὰ τοὺς ἁμαρτάνοντας ἀτιμωρητί. Πρῶτον μὲν γὰρ κακὸν, τὸ ἁμαρτάνειν· δεύτερον δὲ, τὸ ἁμαρτάνοντας μηδεμιᾶς τυγχάνειν θεραπείας. Μᾶλλον δὲ καὶ τοῦτο πρῶτον εἴποι τις ἂν δικαίως, καὶ πολλῷ χαλεπώτατον. Ὥσπερ γὰρ οὐ τὸ νοσεῖν χαλεπὸν, ἀλλὰ τὸν νοσοῦντα μὴ θεραπεύεσθαι· οὐδὲ τὸν ἔχοντα σηπεδόνα θρηνοῦμεν ἁπλῶς, ἀλλὰ τὸν ἔχοντα καὶ εἰκῆ κείμενον, καὶ μὴ τυγχάνοντα ἰατρικῶν χειρῶν· τὸν δὲ τεμνόμενον καὶ καιόμενον, τοῦτον φαίημεν ἂν πρὸς ὑγίειαν ὁδεύειν, οὐ τὴν ἀπὸ τῆς τομῆς ὀδύνην βλέποντες, ἀλλὰ τὴν ἀπὸ 55.94 τῆς τομῆς ὑγίειαν· οὕτω καὶ ἐπὶ τῆς ψυχῆς διακεῖσθαι χρὴ, οὐχὶ τοὺς κολαζομένους καὶ γὰρ πρὸς ὑγίειαν ἕλκονται, ἀλλὰ τοὺς ἁμαρτάνοντας ἀτιμωρητὶ θρηνεῖν καὶ πενθεῖν. Καὶ εἰ αἱ τιμωρίαι τῆς πονηρίας εἰσὶ κωλυτικαὶ, φησὶ, τίνος ἕνεκεν οὐ καθ' ἑκάστην ἡμέραν διδόαμεν δίκην τῶν ἡμαρτημένων; Ὅτι εἰ τοῦτο ἐγεγόνει, προανηρπάσθη ἂν τὸ γένος τῶν ἀνθρώπων, καὶ ὁ τῆς μετανοίας καιρὸς ἀνῄρητο. Σκόπει γοῦν ἐπὶ τοῦ Παύλου. Εἰ γὰρ ἐκεῖνος ἔδωκε δίκην τῆς διώξεως, καὶ ἀνῃρέθη, πῶς ἂν ἔσχε καιρὸν μετανοῆσαι, καὶ μετὰ τὴν μετάνοιαν τὰ μυρία ἐργάσασθαι ἀγαθὰ, καὶ πᾶσαν, ὡς εἰπεῖν, τὴν οἰκουμένην ἀπὸ τῆς πλάνης ἐπὶ τὴν ἀλήθειαν χειραγωγῆσαι; Οὐχ ὁρᾷς καὶ τοὺς ἰατροὺς, ὅταν τις πολλὰ περικέηται τραύματα, οὐ τοσαύτην ἐπάγοντας θεραπείαν, ὅσην ἀπαιτεῖ τῶν τραυμάτων ἡ φύσις, ἀλλ' ὅσην φέρει τῆς δυνάμεως ἡ ὑπόστασις, ἵνα μὴ, τὰ τραύματα θεραπεύσαντες, τὸν κάμνοντα ἀπενέγκωσι; ∆ιὰ δὴ τοῦτο ὁ Θεὸς οὔτε πάντας ὁμοῦ κολάζει, οὔτε πάντας κατ' ἀξίαν, ἀλλ' ἠρέμα, καὶ ἐνδιδούς· καὶ πολλάκις ἕνα τιμωρούμενος, δι' ἐκείνου πολλοὺς ἐσωφρόνισε. Τοῦτο καὶ ἐπὶ τοῦ σώματος γίνεται πολλάκις· ἑνὸς ἐκκοπὴ μέλους ἑτέροις πλείοσιν ὑγείαν παρέσχεν. Ὅρα δὲ τοῦ δικαίου τὴν φιλόστοργον ψυχὴν, πῶς πανταχοῦ τὸ κοινῇ συμφέρον ζητεῖ, καὶ τῆς κακίας τὴν ἀναίρεσιν, οὐχ ἵνα αὐτὸς δίκην λάβῃ παρὰ τῶν ἐχθρῶν, ἀλλ' ἵνα οἱ ἐχθροὶ παύσωνται τῆς πονηρίας. Τοῦτο τοίνυν πανταχοῦ σκοπῶμεν, ὅπως σταίη τὰ τῆς κακίας, καὶ θρηνῶμεν τοὺς ἐν ταύτῃ ὄντας, κἂν σηρικὰ ὦσι περικείμενοι ἱμάτια· καὶ μακαρίζωμεν τοὺς ἐν ἀρετῇ, κἂν πενίᾳ ἐσχάτῃ παλαίωσιν, ἀπὸ τῶν ἔξωθεν εἰς τὴν διάνοιαν ἑκατέρων εἰσιόντες. Τότε γὰρ ὀψόμεθα τοῦ μὲν τὸν πλοῦτον, τοῦ δὲ τὴν πενίαν. Τί γὰρ, εἰ λαμπρὰν στολὴν ἔξωθεν περιβέβληται; τί τῶν ἐργαστηρίων διενήνοχε, καὶ τῶν ξύλων τῶν ἀνεχόντων αὐτά; τί τῶν λαμβανόντων αὐτὰ πωλεῖν οὗτος εὐπορώτερος; Ἀλλ' οὐχ ὁ τοῦ δικαίου πλοῦτος τοιοῦτος, ἀλλὰ μόνιμος καὶ πεπηγώς. Εἰ δὲ οὐκ αἰσθάνονται οἱ πλουτοῦντες ἐν πενίᾳ ὄντες, οὐδὲν θαυμαστόν. Οὐδὲ οἱ φρενίτιδι κατεχόμενοι αἴσθησιν τῆς νόσου λαμβάνουσι, καὶ διὰ τοῦτο μάλιστά εἰσιν ἐλεεινοὶ, οὐ μακαρισταί. Εἰ γὰρ ᾔσθοντο, κἂν πρὸς τὸν ἰατρὸν ἔτρεχον· νῦν δὲ τῆς κακίας τοῦτο τὸ χαλεπώτατον, ὅτι ἐν αὐτῇ ὄντες, οὐδ' ὅτι εἰσὶν ἐν αὐτῇ συνορῶσι. Μὴ δὴ τοῦτο ἴδῃς, ὅτι χαίρει πλουτῶν ὁ πλούσιος· ἀλλὰ δι' αὐτὸ τοῦτο μάλιστα αὐτὸν δάκρυσον, ὅτι οὐδὲ αἰσθάνεται, ἐν ὅσῳ κεῖται κακῷ. Οὐ γὰρ ἀνθρώπινον τὸ ἐπὶ τούτοις ἀγάλλεσθαι, ἀλλ' ἀλογίας ἐσχάτης. Καὶ κατευθυνεῖς δίκαιον. Τί ἐστι τοῦτο; Τῶν γὰρ πονηρῶν κολασθέντων, φησὶ, προσεκτικώτεροι οἱ δίκαιοι γίνονται. Ὥστε δύο ἐντεῦθεν τὰ ἀγαθά· ἐκεῖνοί τε γὰρ τῆς πονηρίας ἀφίστανται, καὶ οὗτοι τῇ ἀρετῇ μᾶλλον προσέρχονται. Ὥσπερ γὰρ ὑγιαίνων ἄνθρωπος ἰδών τινα καιόμενον, ἢ τεμνόμενον, προσεκτικώτερος περὶ τὴν ὑγείαν γίνεται· οὕτω δὴ καὶ ἐνταῦθα. Καὶ γὰρ πολλοὶ τῶν τότε ἐσκανδαλίζοντο, καὶ τῶν δοκούντων ἑαυτοῖς προσέχειν, ἐπὶ τῇ τῶν πονηρῶν εὐημερίᾳ ἀτελέστερον ἔτι διακείμενοι. ∆ιὸ καὶ οὗτος ἀλλαχοῦ ἔλεγε· Παρ' ὀλίγον ἐξεχύθη 55.95 τὰ διαβήματά μου, ὅτι ἐζήλωσα ἐπὶ τοῖς ἀνόμοις. Ἄλλος δὲ πάλιν· Τί ὅτι ὁδὸς ἀσεβῶν εὐοδοῦται; Καὶ ὁ Ἰὼβ δὲ πολλὰ τοιαῦτα ἐζήτει. Ἀλλὰ τότε