further, I observe that the wars of the past have in the end been decided, not in
 accordance with the strongest forces, but in accordance with justice; and that, in
 general, the life of man is destroyed by vice and preserved by virtue. Therefore those
 should not lack courage who are about to take up arms in a just cause, but far more those
 who are insolent and do not know how to bear their good fortune with moderation. Cf. Isoc. 1.42 and Isoc. 12.31-32 . 
 Then, too, there is this point to consider: At present we are all agreed as to what is
 just, while we differ as to what is expedient. But now that two good things are set before
 us, the one evident, the other doubtful, how ridiculous you would make yourselves if you
 should reject that course which is acknowledged to be good and decide to take that which
 is debatable, especially when your choice is a matter of such importance! For according to my proposal you would not relinquish a single one of your possessions
 nor fasten any disgrace upon the state; nay, on the contrary, you would have good hope
 that taking up arms in a just cause you would fight better than your foes. According to
 their proposal, on the other hand, you would withdraw at once from Messene , and, having first committed this wrong
 against yourselves, you would perhaps fail to secure both what is expedient and what is
 just—and everything else which you expect to gain. For as yet it is by no means evident that if we do as we are bidden we shall henceforth
 enjoy lasting peace. For I think you are not unaware that all men are wont to discuss just
 terms with those who defend their rights, while in the case of those who are over-ready to
 do what they are commanded they keep adding more and more to the conditions which at first
 they intended to impose; and thus it happens that men of a warlike temper obtain a more
 satisfactory peace than those who too readily come to terms. But lest I should seem to dwell too long on this point, I shall abandon all such
 considerations and turn at once to the simplest of my proofs. If no people, after meeting
 with misfortune, ever recovered themselves or mastered their enemies, then we cannot
 reasonably hope to win victory in battle; but if on many occasions it has happened that
 the stronger power has been vanquished by the weaker, and that the besiegers have been
 destroyed by those confined within the walls, what wonder if our own circumstances
 likewise should undergo a change?