But since he is made up, as we have said, of two parts, soul and body, the virtues are p. 276 contained in the one, and vices in the other, and they mutually oppose each other. For the good properties of the soul, which consist in restraining lusts, are contrary to the body; and the good properties of the body, which consist in every kind of pleasure, are hostile to the soul. But if the virtue of the soul shall have resisted the desires, and suppressed them, he will be truly like to God. From which it is evident that the soul of man, which is capable of divine virtue, is not mortal. But there is this distinction, that since virtue is attended with bitterness, and the attraction of pleasure is sweet, great numbers are overcome and are drawn aside to the pleasantness; but they who have given themselves up to the body and earthly things are pressed to the earth, and are unable to attain to the favour of the divine bounty, because they have polluted themselves with the defilements of vices. But they who, following God, and in obedience to Him, have despised the desires of the body, and, preferring virtue to pleasures, have preserved innocence and righteousness, these God recognises as like to Himself.
Since, therefore, He has laid down a most holy law, and wishes all men to be innocent and beneficent, is it possible that He should not be angry when He sees that His law is despised, that virtue is rejected, and pleasure made the object of pursuit? But if He is the governor of the world, as He might to be, He surely does not despise that which is even of the greatest importance in the whole world. If He has foresight, as it is befitting that God should have, it is plain that He consults the interests of the human race, in order that our life may be more abundantly supplied, and better, and safer. If He is the Father and God of all, He is undoubtedly delighted with the virtues of men, and provoked by their vices. Therefore He loves the just, and hates the wicked. There is no need (one says) of hatred; for He once for all has fixed a reward for the good, and punishment for the wicked. But if any one lives justly and innocently, and at the same time neither worships God nor has any regard for Him, as Aristides, and Timon, 1765 and others of the philosophers, will he escape 1766 with impunity, because, though he has obeyed the law of God, he has nevertheless despised God Himself? There is therefore something on account of which God may be angry with one rebelling against Him, as it were, in reliance upon His integrity. If He can be angry with this man on account of his pride, why not more so with the sinner, who has despised the law together with the Lawgiver? The judge cannot pardon offences, because he is subject to the will of another. But God can pardon, because He is Himself the arbitrator 1767 and judge of His own law; and when He laid down this, He did not surely deprive Himself of all power, but He has the liberty of bestowing pardon.
Others read “Cimon.” If the reading Timon be retained, the reference is not to Timon who is called “the Misanthrope,” but to Timon the philosopher of Phlius, who lived in the time of Ptolemy Philadelphus, and belonged to the sect of the Sceptics.276:1766
Cedetne huic impune.276:1767