because of the equality of human nature; and there are no other reasons in being, but only those of _particular men_, and that of the _city_: it follows, that the _city_ is to determine what _with reason is culpable_. So as a _fault_, that is to say, a _sin_, is that which a man does, omits, says, or wills, against the reason of _the city_, that is, contrary to the laws. [Sidenote: The difference between a sin of infirmity and malice.] 18. But a man may do somewhat against the laws through human infirmity, although he desire to fulfil them; and yet his action, as being against the laws, is rightly blamed, and called a _sin_. But there are some who _neglect_ the laws; and as oft as any hope of gain and impunity doth appear to them, no conscience of contracts and betrothed faith can withhold them from their violation. Not only the deeds, but even the minds of these men are against the laws. They who sin only through infirmity, are _good men_ even when they sin; but these, even when they do not sin, are wicked. For though both the action and the mind be repugnant to the laws, yet those repugnances are distinguished by different appellations. For the irregularity of the action is called ἀδίκημα, _unjust deed_; that of the mind ἀδικὶα and κακὶα, _injustice_ and _malice_; that is the infirmity of a disturbed soul, this the _pravity_ of a sober mind. [Sidenote: Under what kind of sin atheism is contained.] 19. But seeing there is no sin which is not against some law, and that there is no law which is not the command of him who hath the supreme power, and that no man hath a supreme power which is not bestowed on him by our own consent; in what manner will he be said to sin, who either denies that there is a God, or that he governs the world, or casts any other reproach upon him? For he will say: _that he never submitted his will to God’s will, not conceiving him so much as to have any being: and granting that his opinion were erroneous, and therefore also a sin, yet were it to be numbered among those of imprudence or ignorance, which by right cannot be punished_. This speech seems so far forth to be admitted, that though this kind of sin be the greatest and most hurtful, yet is it to be referred to sins of imprudence;[17] but that it should be excused by imprudence or ignorance, is absurd. For the atheist is punished either immediately by God himself, or by kings constituted under God; not as a subject is punished by a king, because he keeps not the laws; but as one enemy by another, because he would not accept of the laws; that is to say, by the right of war, as the giants warring against God. For whosoever are not subject either to some common lord, or one to another, are enemies among themselves. Footnote 17: