without having conceived a preference. For, since we are not
zealous to carry into action all that seemeth good to us, choice
only ariseth and the deliberately preferred only becometh the
chosen, when desire is added thereto. Thus we conclude that
choice is desire accompanied by deliberation for things that lie
in our power; in choosing we desire that which we have
deliberately preferred. All deliberation aimeth at action and
dependeth on action; and thus deliberation goeth before all
choice, and choice before all action. For this reason not only
our actions, but also our thoughts, inasmuch as they give
occasion for choice, bring in their train crowns or punishments.
For the beginning of sin and righteous dealing is choice,
exercised in action possible to us. Where the power of activity
is ours, there too are the actions that follow that activity in
our power. Virtuous activities are in our power, therefore in
our power are virtues also; for we are absolute masters over all
our souls' affairs and all our deliberations. Since then it is
of free will that men deliberate, and of free will that men
choose, a man partaketh of the light divine, and advanceth in the
practice of this philosophy in exact measure of his choice, for
there are differences of choice. And even as water-springs,
issuing from the hollows of the earth, sometimes gush forth from
the surface soil, and sometimes from a lower source, and at other
times from a great depth, and even as some of these waters bubble
forth continuously, and their taste is sweet, while others that
come from deep wells are brackish or sulphurous, even as some
pour forth in abundance while others flow drop by drop, thus,
understand thou, is it also with our choices. Some choices are
swift and exceeding fervent, others languid and cold: some have a
bias entirely toward virtue, while others incline with all their