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 variety of operations within and without depends on the commensurate proportion of the movements.

16. In the movements of the soul the most important wheel is the will; while the weights are the desires and affections which incline the will this way or that. The escapement is the reason, which measures and determines what, where, and how far anything should be sought after or avoided. The other movements of the soul resemble the less important wheels which depend on the principal one. Wherefore, if too much weight be not given to the desires and affections, and if the escapement, reason, select and exclude properly, it is impossible that the harmony and agreement of virtues should not follow, and this evidently consists of a proper blending of the active and the passive elements.

17. Man, then, is in himself nothing but a harmony, and, as in the case of a clock or of a musical instrument which a skilled artificer has constructed, we do not forthwith pronounce it to be of no further use if it become disorganised and corrupt (for it can be put to rights); thus, with regard to man, we may say that, no matter how disorganised by his fall into sin, he can, through the grace of God and by certain methods, be restored again to harmony.

18. That the roots of piety are present in man is shown by the fact that he is the image of God. For an image implies likeness, and that like rejoices in like, is an immutable law of nature (Eccles. xii. 7). Since, then, man’s only equal is He in whose image he has been made, it follows that there is no direction in which he can be more easily carried by his desires than towards the fountain whence he took his origin; provided that he clearly understand the conditions of his existence.

19. The same thing is shown by the example of the moral philosophers, who, instructed by no word of God, but led by the blind instinct of nature, both acknowledged the Deity, venerated Him, and called upon His name, though they erred in the manner in which they put their