, because it was not safe for him to stop in this current. Why? For every good by its nature has no limit; he confines himself to approaching the opposite; For example: life — to death, light — to darkness. And in general, every good ends with everything that we imagine to be the opposite of good. As the end of life is the beginning of death; In the same way, a stop in the course of virtue becomes the beginning of a course along the path of vice.

Therefore our word does not lie, asserting that in virtue the attainment of perfection is impossible. At least he proved that what is contained within limits is not yet a virtue. And since I have said that even those who lead a virtuous life cannot attain perfection; then the word about this will be explained in the following way. Originally and in the proper sense, good is good, which has goodness by nature: this is the Divinity Himself, which, what is conceived by nature, is really what it is, and is called that.

Therefore, since it has been proved that there is no other limit to virtue than vice, and the Divinity does not admit the opposite, it follows that the nature of God is unlimited and infinite. But he who walks the path of true virtue partakes of nothing else but God Himself; for He is the all-perfect virtue. Therefore, since those who know that which is naturally beautiful certainly desire the communion of it; and it has no limit: then, of necessity, the desire of the communicant, stretching out into infinity, has no stopping.

Therefore, of course, there is no means to achieve the perfect; for perfection, according to what has been said, is not encompassed by limits, but virtue has only one limit , namely, infinity. How can anyone reach the desired limit without finding the limit itself? However, because, as the word has proved, what is sought is not at all attainable, one should not neglect the commandment of the Lord, which says: "Be ye perfect, even as your Father in heaven is perfect" (Matt. 5:48)

In that which is naturally beautiful, although it is not possible to attain all, it is a great advantage for those who have understanding not to remain unfortunate even a part. Therefore, we must make every effort not to completely lose the possible perfection, but to acquire it as much as we have time to know what we seek. For perhaps to have the beautiful in order to always desire it, to acquire it even more, is already the perfection of human nature.

It seems to me a wonderful thing to use the Scriptures as an adviser in this. For nowhere in the prophecy of Isaiah does the voice of God say: "Look at Abraham your father, and at Sarah, who bore you" (Isaiah 51:2). Of course, such a command gives the floor to those who wander outside the path of virtue, so that, as on the sea, those who are carried away from the straight path leading to the harbor, correct their erroneous direction according to the provided sign, when they see a flame rising from a high place, or an open peak of some mountain height; likewise, by the example of Sarah and Abraham, those who wander on the sea of life with their minds lost their breadth have again directed their way to the harbor of God's will.

Since human nature is divided into male and female, and both are equally given the power to choose the path to virtue and to vice, the word of God therefore indicates to each department a corresponding model of virtue, so that both sexes, looking at what is akin to them, the men to Abraham, and the other part to Sarah, both sexes, according to their proper patterns, may be directed to a virtuous life.

Therefore, perhaps the memory of one man, skilled in life, will be enough for us to serve as a fiery man and show how it is possible to lead the soul into the open harbor of virtue, not allowing it to experience adversity in the midst of the storms of life and to suffer shipwreck in the abyss of vice from the incessant agitation of the passions. For this reason, probably, the way of life of high men appears to be history in all its exactness, so that by imitating their deeds our subsequent life would be directed towards good.

What, then, will another ask, if I am not a Chaldean, as Abraham is mentioned, and not a pupil of the daughter of the king of Egypt, as it is said in the Scriptures about Moses, and in general in such a way in life I have nothing in common with any of the ancients; then how can I put myself on a par with one of them, not having the opportunity in my studies to imitate a person so far removed from me?

На сие скажем вопрошающему: быть Халдеем не признаем пороком, или добродетелью; не жизнью в Египте, не пребыванием в Вавилоне человек делается далеким от жизни добродетельной. А также не «во Иудеи» только бывает «ведом Бог» достойным, и не «Сион» один, как можно подумать с первого взгляда, есть Божие «жилище» (Пс. 75,1.2). Напротив того нам потребны некое более тонкое разумение и более острый взор, чтобы усмотреть из истории, от каких Халдеев или Египтян держа себя вдали, и от какого Вавилонского освободившись плена, взойдем на высоту блаженной жизни.

Посему образцом жизни для нас пусть будет в сем слове представлены Моисей, которого жизнь изобразив сперва кратко, как познали ее из Божественного Писания, потом поищем приличного истории смысла к извлечению правил добродетели, чтобы по ним познать совершенную жизнь, какая доступна людям.   Часть 1. История жизни Моисеевой   Итак повествуется, что Моисей родился, когда закон мучителя запрещал оставаться в живых рождающимся мужеского пола младенцам: но он приятностью своего лица предупредил всякое требовавшееся временем пожертвование, и родителей, еще в пеленах увидевших его лета (Исх. 2,2)

, побудил к тому, что не поспешили такого младенца предать смерти, и даже, когда превозмогла угроза мучителя, не просто ввергли в воды Нила, но положив в некий ковчег, по пазам помазанный клеем и смолою, потом уже предали потоку (сие рассказано тщательно написавшими о нем историю). Поскольку же ковчегом правила Божия некая сила, то он устремлен к возвышающемуся на стороне берегу, и в этом месте беспрепятственно прибит к нему стремлением волн.

А как на луга того берега, куда был принесен ковчег, пришла царская дочь; то Моисей, издав младенческий вопль в ковчеге, делается находкою царевны. Когда посмотрела на него царевна, и увидела красоту младенца, немедленно привлек он благорасположение царевны, и взят ею вместо сына. Но оказав естественное отвращение к иноплеменному сосцу, по примышлению одной из близких по роду, был вскормлен матернею грудью.

А вышедши уже из детского возраста, питался царскою пищею, и обучен был внешним наукам, что почиталось славным у внешних, не решился же пользоваться тем долее, и признавать матерью эту вымышленную, у которой был он вместо сына, но пожелал возвратиться опять к родной своей матери и жить среди соплеменников. У одного еврея завязалась борьба с Египтянином, Моисей стоит за своего, и умерщвляет иноплеменника.