crites and a wicked court. St.
Chrysostom observes,[2] that the path of virtue is narrow, and lies
between precipices, in which it is easier for the traveller to be seized
with giddiness even near the end of his course, and fall. Hence this
father most grievously laments the misfortune of king Ozias, who, after
long practising the most heroic virtues, fell, and perished through
pride; and he strenuously exhorts all who walk in the service of God,
constantly to live in fear, watchfulness, humility, and compunction. "A
soul," says he, "often wants not so much spurring in the beginning of
her conversion; her own fervor and cheerfulness make her run vigorously.
But this fervor, unless it be continually nourished, cools by degrees:
then the devil assails her with all his might. Pirates wait for and
principally attack ships when they are upon the return home laden with
{468} riches, rather than empty vessels going out of the port. Just so
the devil, when he sees a soul has gathered great spiritual riches, by
fasts, prayer, alms, chastity, and all other virtues, when he sees our
vessel fraught with rich commodities, then he falls upon her, and seeks
on all sides to break in. What exceedingly aggravates the evil, is the
extreme difficulty of ever rising again after such a fall. To err in the
beginning may be in part a want of experience; but to fall after a long
course is mere negligence, and can deserve no excuse or pardon."

Footnotes:
1. In the third session the letters of the patriarchs of Alexandria,
Antioch, and Jerusalem were read, all teaching the same doctrine of
paying a relative honor to sacred images, no less than the letters
of pope Adrian. Their deputies, John and Thomas, then added, that
the absence of those patriarchs should not affect the authority of
the council, because the tyranny under which they lived made their
presence impossible, and because they had sent their deputies and
professions of faith by letter: that none of the oriental patriarchs
had been at the sixth general Council, laboring then under the yoke
of the barbarians, yet it was not less an [oe]cumenical synod,
especially "as the apostolic Roman pope agreed to it, and presided
in it by his legates." This is a clear testimony of the eastern
churches in favor of the authority of the holy see in general
councils, and it cannot in the least be suspected of fluttery. In
the fourth session were