John Cassian

Now let us rise to still higher instances. When king Hezekiah was lying on his bed and afflicted with grievous sickness, the prophet Isaiah addressed him in the person of God, and said: “Thus says the Lord: set your house in order for will die and not live. And Hezekiah,” it says, “turned his face to the wall and prayed to the Lord and said: I beseech you, O Lord, remember how I have walked before you in truth and with a perfect heart, and how I have done what was right in your sight. And Hezekiah wept much.” After which it was again said to Isaiah: “Go, return, and speak to Hezekiah king of Judah, saying: Thus says the Lord God of David your father: I have heard your prayer, I have seen your tears. Behold, I will add to your life fifteen years, and I will deliver you out of the hand of the king of the Assyrians, and I will defend this city for your sake and for my servant David’s sake.” What can be clearer than this proof that out of consideration for mercy and goodness the Lord would rather break his word and instead of the appointed sentence of death extend the life of him who prayed for fifteen years, rather than be found inexorable because of an unchangeable decree?

There is an excellent and significant illustration in the book of Kings, showing how the sin of fornication is prevented by an attack of pride. When the children of Israel had been taken captive by Neco, king of the Egyptians, Nebuchadnezzar, king of the Assyriaans, came up and brought them back from the borders of Egypt to their own country, not indeed meaning to restore them to their former liberty and their native land, but meaning to carry them off to his own land and to transport them to a still more distant country than the land of Egypt in which they had been prisoners. And this illustration exactly applies to the case before us. For though there is less harm in yielding to the sin of pride than to fornication, yet it is more difficult to escape from the dominion of pride. For somehow or other the prisoner who is carried off to a greater distance will have more difficulty in returning to his native land and the freedom of his fathers, and the prophet’s rebuke will be deservedly aimed at him: “Why have you grown old in a strange country? Indeed a man is rightly said to have grown old in a strange country, if he has not broken up the ground of his sins.

There is an illustration of this—namely, of the fact that when vainglory makes its appearance the vice of fornication is expelled, as we have said—that is put in beautiful and clear language in the book of Kings. It occurs when Nebuchadnezzar, king of the Assyrians, has come up from Egypt and taken the captive people of Israel away from Neco, king of Egypt, to his own country, not in order to restore to them their former freedom and their birthplace but to lead those who would be transported to his own land, which was still further away than where they had been held captive in the land of Egypt. This illustration can be well understood in the following way. Although it is more tolerable to be subject to the vice of vainglory than to that of fornication, yet it is more difficult to escape from the domination of vainglory. For, so to say, one who has been held captive for a relatively long time will return less easily to his native soil and to his old-established freedom, and rightly is that prophetic rebuke directed to him: “Why have you grown in a foreign land?” Whoever is not removed from earthly vices is appropriately said to have grown old in a foreign land. - "Conference 5.12.4-5"