True prosperity virtue; God wants equality; Fate excuses

having been supposed to hold, not in the things in which this abominable and earthly little flesh riots, but upon the things in which the soul above body would become able to partake of the eternal life; and these would be, I think, the zealings unto virtue, and the brightness in faith and works. If then it does not belong to those willing to be temperate—even if some should be base, or then good in manners—let those who will prove it come into the middle. Yet if, the setting-right freely whatever someone should wish lying in choice, and it being possible for all with authority to choose to prosper spiritually, and to partake in equality of the glory from above, some have advantages, either having the excesses in wealth, or in little worldly glories, let this not carry us away toward some godless and levered-out-from-true-knowledge glories, so as to think that a yoke of Fate and Fortune has been set upon the things according to us. Yet let someone be written, if he wishes, of those having made the greedinesses in wealth as it were a private good—the common to all—if the account of greediness were absent. Yet let him rather be busy about the will of the one who has made; for wishing the things according to us to be administered and seen in equal taxis, he commands the rich to sell off the gathered wealth, and to distribute to the needs of those being impoverished, and he does not grant to love glory and excess. And that God awards the equality to those upon earth, it is not hard for us to see also from the very construction of the body. For nature does not know the one in poverty and wealth, the low-born and bright, the well-born and cast-down, and the one in glory according to this life; but equal it comes through all without respect of persons, completing each with the same parts unto the freshly holding figure and beauty; and one is the path of all unto genesis, and one the laying-aside of life, not letting one go from nooses, and perhaps making another inside, but bringing upon every thing made a hard and inescapable end. Is it then, tell me, still hard to spy, or rather is it not clear hereafter to everyone, that the aim of the divine counsel is that those upon earth live in equality? And hear him saying, if it seems good, also through one of the prophets: ‘Did not one God create us? Is there not one Father of us all? Why have you each left behind his brother?’ Therefore if some loosen what seems to the one who has made, having a voluntary lean unto whatever of the things to be done they should choose (for the Craftsman has honored the nature with freedom), nothing toward the word, since indeed also some overlook the laws according to us. Yet I think at least no one, if somehow he should have mind, would blame the delimiters of the laws, yet would rather accuse—and very reasonably—those having chosen to think above the necessary things. Whenever then some having stumbled say: It somehow perhaps seemed to Fortune, and, This was Fate’s aim upon me, what is the nonsense, O these ones, and will it also be said from our side? And why do you write down the nothing, not having condemned your own lightness? Yet the