For not improperly the sons of the philosophers consider that the foolish are guilty of profanity and impiety in whatever they do; and describing ignorance itself as a species of madness, allege that the multitude are nothing but madmen. There is therefore no room to doubt, the Word will say, whether it is better to be sane or insane; but holding on to truth with our teeth, we must with all our might follow God, and in the exercise of wisdom regard all things to be, as they are, His; and besides, having learned that we are the most excellent of His possessions, let us commit ourselves to God, loving the Lord God, and regarding this as our business all our life long. And if what belongs to friends be reckoned common property, and man be the friend of God—for through the mediation of the Word has he been made the friend of God—then accordingly all things become man’s, because all things are God’s, and the common property of both the friends, God and man. It is time, then, for us to say that the pious Christian alone is rich and wise, and of noble birth, and thus call and believe him to be God’s image, and also His likeness, having become righteous and holy and wise by Jesus Christ, and so far already like God. Accordingly this grace is indicated by the prophet, when he says, “I said that ye are gods, and all sons of the Highest. ” For us, yea us, He has adopted, and wishes to be called the Father of us alone, not of the unbelieving. Such is then our position who are the attendants of Christ. “As are men’s wishes, so are their words; As are their words, so are their deeds; And as their works, such is their life. ” Good is the whole life of those who have known Christ. Enough, methinks, of words, though, impelled by love to man, I might have gone on to pour out what I had from God, that I might exhort to what is the greatest of blessings—salvation. For discourses concerning the life which has no end, are not readily brought to the end of their disclosures. To you still remains this conclusion, to choose which will profit you most—judgment or grace. For I do not think there is even room for doubt which of these is the better; nor is it allowable to compare life with destruction.