Flavian, Bishop of Constantinople

a priest of God, and one instructed in divine dogmas, as to be ready to provide a defense to everyone who asks him for an account of the hope and grace that is in us. For I am not ashamed of the Gospel of Christ; for it is the power of God unto salvation to every one that believeth. Since, therefore, we too, by the mercy of Christ our God, the King of all, have been allotted the priesthood of the Gospel, we think rightly and faultlessly, always following the divine Scriptures and the expositions of the holy Fathers ^A who gathered at Nicaea and in Constantinople, and those who gathered in Ephesus under Cyril of holy memory, who was bishop of the Alexandrians. And we preach our one Lord Jesus Christ, begotten before the ages from God the Father without beginning according to his divinity, but in the last days the same [begotten] for us and for our salvation from Mary the Virgin according to his humanity, perfect God and perfect man, the same in the assumption of a rational soul and body, consubstantial with the Father according to the divinity, and consubstantial with the mother the same according to the humanity. For we confess Christ in two natures ^B after the incarnation from the holy Virgin and the inhumanation, in one subsistence and one person, confessing one Christ, one Son, one Lord. And we do not deny saying that there is one nature of God the Word, yet incarnate and made man, because from both there is one and the same our Lord Jesus Christ. But those who announce two sons, or two subsistences, or two persons, and do not preach one and the same Lord Jesus Christ, the Son of the living God, we anathematize and judge to be aliens from the Church; and before all we anathematize the impious Nestorius, and those who think or speak his views; and may such persons fall from the adoption of sons promised to those who believe rightly. ^C And after these things he added, and wrote in his annotations: O Lord Christ, help us, O God. And again: I have written these things with my own hand for the satisfaction of your power, and so that those calumniating our good and simple conversation in Christ may be put to shame. ^D

SAINT MARK THE HERMIT, BLESSED MARK DIADOCHUS, AND MARK THE DEACON

NOTICE ON MARK THE HERMIT

(Galland, *Vet. Patr. Biblioth.*, VIII, Proleg. III.)

I. Among the most celebrated monks of Egypt, in the late fourth century, flourished Mark, called the *Ascetes* or 'Exerciser' by way of excellence, whom Palladius testifies to have visited when he was nearly one hundred years old (a). Sozomen (b) and Nicephorus (c) also write of him. Whether this man was the same person as Mark the Hermit, under whose name a number of ascetic treatises are circulated in the *Bibliotheca Patrum*, which we present here for the first time, is not considered sufficiently certain by learned men (d). In the *Menologium* of Basil, it appears to be clearly asserted (e) that Saint Mark was excellent both in doctrine and in the grace of miracles; among which is narrated the wonder he performed on the cub of a hyena. And yet Palladius (f), recording the same prodigy, ascribes it to Mark the monk, if one looks at the Greek; for the interpreter refers it to Macarius of Alexandria, which Tillemont (g) rightly observes. Therefore, it is thought by some that the Mark of whom Palladius and the *Menologium* speak are one and the same; and thus, that the author of the treatises in question flourished towards the end of the fourth century.

II. We were once inclined in favor of this opinion: but now, having examined the matter more closely, we believe we must move to another conclusion. For first, the ancients, namely Palladius and Sozomen, report that Mark, though a contemporary of the Macarii, had known the books of the Holy Scriptures by heart from his very youth; ^B yet they nowhere report that he left anything behind in writing. Furthermore, as a learned man (h) has aptly noted, the author names a certain Epiphanius whom he calls his "most religious son" (i); for Mark, the Palladian monk who seems to have lived in the Cells (j), would not have addressed by that name Epiphanius of Eleutheropolis, who first professed the monastic life in Palestine, used the great Hilarion as his master, and subsequently in the year 368 obtained the bishopric of Salamis in Cyprus (k). Therefore, the Epiphanius mentioned by the author in that place was a very different person from the bishop of Constantia; he is the one whom a certain Nicolaus, as is narrated there, had approached when he visited Ancyra, and who, upon returning from the holy places to Constantinople, was received by him into training and led onto the way of salvation. Indeed, a certain monk named Epiphanius lived around the middle of the fifth century, to whom we have a letter of Saint Nilus inscribed (l); yet I would not dare to affirm that he is the same person as the one our author mentions. However that may be, I have believed, along with the aforementioned learned man, that the writer of whom we are speaking was famous at the beginning of the fifth century, if credit is to be given to Nicephorus (m); who hands down that he was a disciple of Saint John Chrysostom and flourished in the same age as Isidore of Pelusium, Nilus, and Theodoret.

III. Furthermore, our holy Father [wrote] many—

eight ascetic books, which Photius testifies to having read ^A; to these had been added a ninth, against the Melchisedecians. Nicephorus mentions more, most of which, however, have not survived the passage of time. The first eight ascetic works, although arranged in a different order than in the printed editions, have long been available to the public through the translation of Giovanni Pico [Mirandola] in Paris; they later appeared in the same place in both Greek and Latin in the *Auctarium Ducæanum*. But not so long ago, those pieces which were previously missing from the editions were published: namely, the latter part of the sixth work, where the author treats *Of Fasting*; although a translation of this had already been issued in 1574 at Venice by Pietro Francesco Zino, together with other writings of the holy ascetics Ephrem, Nilus, and Isaiah, as Fabricius ^B attests, as well as the discourse *On Melchisedech*, commended by Photius. These, however, from a Greek papyrus manuscript that contains all the works of the holy monk Marcus that were reviewed by Photius, were finally brought to light and illustrated with notes in 1748 at Rome by the illustrious Balthasar Maria Remondini, bishop of Zante and Cephalonia; we have taken care to append all these to the ascetic works already published long ago, though distinguished into various sections according to our usual custom. Besides the writings of our holy Father mentioned thus far, there still circulates in the Libraries of the Fathers a fragment of an Epistle inscribed with his same name.

IV. Finally, we consider it our duty to note some things at this point that relate to the incontestable writings of the holy Father. In the first place, in the published manuscripts, there is placed before the works of our author a homily inscribed with his name, *On Paradise and the Spiritual Law*, which is acknowledged to be attributed to Saint Macarius of Egypt, and is among the Macarian [homilies], number thirty-seven, as we have advised, following learned men, in the *Prolegomena* to volume VII of the *Bibliotheca Patrum*, chapter 1, § 5. Furthermore, we have received word from our excellent and learned colleague Giovanni Battista Galliciolli that various portions from the aforementioned Macarian homilies have been woven into the small works of our holy Father; for it would not be right to imagine that those homilies of Macarius were stitched together from scraps of the monk Marcus's works. But, however that may be, there resulted this benefit, that by instituting a collation, certain lacunae that appear in the previously published editions were filled, and mutilated passages restored to health. That this is indeed confirmed from the sixth homily of Saint Macarius, §§ 2 and 6, is clear, for the words appearing in §§ 26 and 27 of the sixth work of Saint Marcus, *On Temperance*, were taken *ad verbum*, where two places were supplied: the one in the *Interrogation*, thus: *Tell us, in what measures?*; the other in the *Response*, in which these had been omitted: *at another hour the son of a king, so trusts in the Son of God as to a father*, for the sake of the words, indeed, *as to a father* repeated ^C at § 21 from these words: *Res autem sic se habet* (The matter, however, is this), which are found in the sixth work of Saint Macarius, *On Charity*, § 12. Compare also, if you wish, what is read in § 28 of the lauded sixth work of Saint Marcus, with those things which Saint Macarius teaches in the same sixth work, § 30. The rest we omit.

V. But before we take our hand from the tablet, it remains that we must advise, along with learned men—Giovanni Maria Brasichellano in the Roman Index of the year 1607, Bellarmine, Labbe, and Combesis in their lists of reviewed Authors ^D—that the works of the monk Marcus contain many opinions deviating from the straight rule of faith, perhaps corrupted by a heretical hand; and so they are always to be read with caution and sharp judgment, because of the thorns and briars of error into which one might sometimes stumble, as we have ensured to signify in some places. For Photius indeed notes certain obscure things in our author, which is a fault that generally afflicts those who write such ascetic works, [failing to see that] they are to be understood more by deeds than by words. Moreover, regarding the work recently edited, *On Melchisedech*, he has this to say: "The ninth discourse, struggling against the Melchisedecians, rebukes no less severely him who begat it [the heresy], the author himself, for the heresy." These words, indeed, Mathurin Veyssière la Croze judges should be rendered thus in the work of Fabricius: "The ninth book, contending against the Melchisedecians, convicts no less the VERY AUTHOR OF THE BOOK himself of a not lighter heresy." However, it seemed otherwise to learned men, who have taken the Photian words just cited in the sense that the monk Marcus, in that discourse struggling against the Melchisedecians, is held to have inveighed against his own father, who had been contaminated by the stain of this heresy. Thus, surely, Labbe, Tillemont, and Cave, to omit Schott, the interpreter of Photius, and others. To them it is pleasing to add the most learned editor of the same work, who, weighing such words in § 11, *O wretched man* (ὦ ἄνθρωπε), holds this: "I have no doubt that this holy Father is attempting to address his own begetter, and that Saint Marcus has left it to memory that he was sharpening his pen against him, as one who favored the Melchisedecians, no less than against them." Assuredly that *O man* (ὦ ἄνθρωπε) seems to be of one calling out to a known person, and almost shouting [him out] by name. Thus far the illustrious man. Who also, in his Preface, delivered judgment on this same discourse: "The discourse *On Melchisedech*," he says, "while it clearly explains that most ample prophecy concerning the kingdom of justice and peace and the priesthood of Christ, set forth in the person of Melchisedech, is, as the divine Paul says, of difficult interpretation; yet it can indeed be useful for refuting the arguments of the Melchisedecians, if any still exist today."

SECOND NOTICE. On St. Mark the Hermit and Mark Diadochus.

Mark the Hermit, a disciple of St. Chrysostom, otherwise unknown, flourished at the beginning of the fifth century (a). His ascetic works surviving today (b) are as follows:

1. *Treatise on the Spiritual Law* (consisting of 201 sentences), explaining in what sense the spiritual Law is so called, ^A as well as what the knowledge and the action are of those who wish to observe the spiritual law.

2. *Treatise on those who think they are justified by works* (consisting of 211 sentences), demonstrating the necessity of divine grace and the excellence of faith (c), and refuting an excessive trust in one’s own powers and the elation of the mind regarding good works.

3. *Treatise on repentence* (μετάνοια), which he demonstrates is always necessary for all Christians and ^B never to be laid aside, and asserts that it is comprised chiefly of three things: rooting out evil thoughts, praying without ceasing, and enduring the afflictions that come upon us.

4. *Response to those who doubt concerning divine baptism*, sets forth the necessity and efficacy of baptism, the relationship of the Christian struggle to the grace of perfect baptism, and also of original sin (which he himself calls death, namely of the soul) to baptism, and to the spiritual struggle and personal sin.

5. *Salutary precepts to the soul* instruct the monk excellently and prudently, by what means he might exist as a victor in the spiritual struggle and be able to overcome pernicious affections, warning most especially against ^C ignoring, forgetting, and sluggishness, no. 142 cf. op. 7, no. 21 (d).

6. *Chapters on temperance* (κεφάλαια νηπτικά) generally describe, with allegories taken from Holy Scripture, the various states of those who begin to walk on the path of perfection and progress more; they set the highest scope of perfection and, as it were, the summit (e) before the eyes, while at the same time inciting and informing the pursuit of perfection.

7. *Disputation with a certain Lawyer* refutes a twofold accusation: both that monks, saying that those who inflict injury should not be brought to trial, represent justice beyond the laws, ^D and that those who abstain from works of the body seem to pursue leisure against nature; from this digression he highly commends true prayer to God and humility, skillfully explains the distinction between monks and secular people, and finally exhibits the advantages accruing to men from adverse circumstances.

8. *Consultation of the intellect with its own soul* is an address of reason to the soul, in which he proposes to it the true sources of sin, the pursuit of vain glory and human praise, and the pleasure of the body, and urges most gravely that these, should be obstructed, having rejected any other pretexts for the causes of sin.

* Rom. vii, 14.

9. A Treatise on Fasting, in which he extols not only the spiritual utility of fasting, but also humility in articulate terms.

10. A Treatise on Melchizedek, in which he clearly explains that most expansive prophecy—difficult to interpret—concerning the kingdom of justice and peace and the priesthood of Christ, spoken in the person of Melchizedek, and furthermore applies himself to refuting the arguments of the Melchizedekians (concerning whom see St. Epiphanius, *Haer.* xxv).

Learned men have observed that in the homilies of St. Macarius of Egypt and in the minor works of Marcus, many passages are found conceived in the same words, so that they seem to have been transferred from one author to the other. Nor should it be overlooked that the minor works of this Marcus, because of the nature of their subject matter, which requires either a keener intellect or the continuous execution of commandments, are sometimes a little obscure; indeed, they must always be read most cautiously and with keen judgment on account of errors into which, to those attending to the Latin interpretation at the time the Greek text had not yet been edited, it seemed that some harsher expressions had slipped.

To this Marcus is usually added Diadochus, bishop of Photice in ancient Epirus or Illyricum, who is believed to have flourished either at the end of the fourth century or, more likely according to others, around the middle of the fifth century. He left one hundred ascetic chapters on spiritual perfection, preceded by ten definitions. In them, the principal virtues of the Christian man are expounded, various degrees on the path of perfection are described, dangers to salvation and aids of the virtues are pointed out, and finally, the supreme end towards which it is fitting to strive with all one's strength is shown. Furthermore, in his name there exists a *Homily against the Arians*, which others, however, surmise to be the offspring of an older, certain Marcus Diadochus, and a *Sermon on the Ascension of our Lord Jesus Christ*, where the Catholic doctrine concerning the incarnation of the Word is also quite well expounded.

NOTICE ON MARK THE DEACON.

1. Marcus, who appears to have been a native of Asia, was first a calligrapher ^A, and was subsequently ordained deacon of the Church of Gaza by the blessed Porphyrius, bishop of the same; he is said to have been the constant companion of that holy prelate's labors and travels up to the final day of his life. Consequently, he consigned the history of the deeds performed by him to memory, attested with every mark of reliability, not long after his passing, that is, around the year of Christ 421; it was written in a simple style, indeed, but with a brilliant candor of truth, as the great Baronius says: where many things worthy of knowledge are recounted which you would seek in vain elsewhere. Towards the same opinion regarding this guileless writer, the learned Henschenius notes: He is, he says, a diligent cultivator of the truth and ^D a historian well-versed in the affairs of those times; a man, as he...

^A is seen to be from the entire series of this Life (of Saint Porphyrius), accurately deduced. Nor have men preeminent in doctrine and erudition thought otherwise of our deacon, among whom, to pass over others, stand prominent Norisius, Tillemontius, and especially Mazochius; the last of whom does not hesitate to call the work of Marcus a monument of very great value, which is not to be read without the greatest profit.

Furthermore, this Life of Saint Porphyrius, consigned to letters by Marcus the deacon, was edited by Lipomanus and Surius, and also by the Bollandist associates for the 26th of February, from the translation—and a less polished one at that—of Gentianus Hervetus. It is certainly to be regretted that the Greek text of Marcus has not yet been brought to light; Lambecius informs us that it exists among the manuscript codices of the Vienna library. ^B But, to speak with Mazochius, by which we may meanwhile bear such an inconvenience with a more equable mind, the very simplicity of the unrefined translator effects this: since he clings most faithfully word for word, wherever the need to approach the source has demanded it, I augur that it will not be difficult to restore the Greek of the writer Marcus from the Latin of Hervetus; so that, for this reason, it would be clearly unjust to doubt even a little regarding the sincerity of this monument: such is the excellence, the gravity, the simplicity, and the ἁπλότητα striking the eyes of this history. I have noted these things for this reason, that we may confront those to whom the Abbot de Longuerue and Claudius Castellanus, men otherwise most learned, have attacked the integrity of the little work of which we speak.

^C III. And he indeed thought readers should be warned that those acts of Saint Porphyrius which are circulated are not the genuine work of Marcus the Deacon, although up to now, the greatest men, whom he therefore wonders at, have made much of them. For these acts, he says, we now have only from Simeon Metaphrastes, who intruded many things—and those absurd—into the little work of Marcus. Not everything, therefore, he adds, is to be received in this metaphrasis or rather paraphrase; but individual parts must be recalled to examination. These and other things he says, led, as he claims himself, by the authority of Baronius, who testifies that Metaphrastes wrote out these acts, from whom Lipomanus and Surius drew their own. I would by no means deny that Baronius testifies this in the cited place. But he himself, who pronounced it less cautiously there, having become wiser by later studies, set forth his opinion more diligently. For, while speaking in the *Annals* about the little work of Marcus, besides what was brought up above, he holds these things again: "Marcus the Deacon committed to posterity many things worthy of knowledge and proven by all faith..." ^D rendered, it is true, in a ruder style and a translation that is scrupulous word-for-word, they may appear less refined. But the truth itself is sufficiently adorned by its own self, by whose brightness all obscure things soften. These are the words of Baronius: where you may see that mention is made of a single translation, that of Hervetus, by no means referring to the metaphrasis of Metaphrastes, but to the original text of the author, exactly and expressed in the selfsame words. Since these things are so, there was certainly no reason for the distinguished gentleman, in order to attack the sincerity of a little work of this kind, to bring forward the judgment of Baronius from his notes on the Roman Martyrology; especially after that greatest of men prescribed that if anything should occur to a reader in those same notes that differed from the *Annals*, those things were to be amended from these [the *Annals*] in the future. But what he says in his notes to the Roman Martyrology is denied to be... Lucius suffered under Volusianus, correct the error from the *Annals*: and thus, whenever you see the *Annals* disagree with those same notes, amend them from these. I regret that it has never been granted to me until now to re-examine them one by one, even though the profit-seeking printer put them on the title page as having been reviewed by the author. Thus far Baronius.

IV. Claudius Castellanus also, insisting on the footsteps of the most learned Abbot de Longuerue, was led to doubt the integrity of this monument and judged that it had been interpolated by Metaphrastes. But the distinguished Mazochius refutes his doubt with these words: Castellanus, he says, came upon a Greek compendium of the Life of Porphyrius written out by hand in the Royal Library, numbered 2010. But that volume did not have the name of Metaphrastes inscribed inside, but on the spine, concerning which see the same Castellanus. But is that indeed enough, so that to another more expansive Life rendered into Latin by Hervetus, which holds all the characters of truth signed to a miracle, anything from the Metaphrastic hand or alien incrustation has been added? For what, I ask, occurs anywhere in this entire Life of the Metaphrastic [style]? Whose style it will be more truthful to call anti-Metaphrastic. I omit the fact that external inscriptions of books, which not the librarians themselves, but the most inept bookbinder or anyone else from the street was accustomed to smear on the spine, usually deceive and deserve no faith. So this most learned man: who, besides those difficulties by which this Life is entangled, took upon himself the task of resolving that which is commonly held to be the greatest and clearly insurmountable: by what means, specifically, the Jerusalem epicsite of Praesidius, who ordained Saint Porphyrius as presbyter, may be composed with the times of John of Jerusalem as well.

Tillemont treated these matters at great length. ^A Regarding these, the same illustrious man, cited above, weighing the immense value of this little work and considering it incredible to relate how great a store of ancient custom is drawn from this Life, has brought forth several *Animadversions* upon it—omitting the observations of others—which are truly worthy to be read through by learned men; and which, on that account, we have thought fit to append to the Bollandist edition, and have described here for ourselves.

^B V. To what has been said thus far, it might perhaps be useful to add that Mark the Deacon used the Era of Gaza in composing this Life of Saint Porphyrius. For he makes mention of the Gazan months once and again. And first of all: "When, however," he says, "God proceeded not to give rain in the first month, which is called by them (the Gazans) Dios; then also in the second, which is called EPILLEUS [read *Apellæus*], etc." And further down: "It is, however, with them Lydenæus [read *Audynæus*], with the Romans January. Their months precede the Roman ones by five days. But on the eleventh day we celebrated the day of the Theophany of the Lord Jesus Christ: that is, on the 6th day of January, by the Roman style." Furthermore, the author adds: "We sailed to Gaza on the twenty-third of XANTICUS, which is with the Romans the eighteenth of April." Finally he says: "The most blessed Porphyrius... slept in peace with the saints on the second (day) of the month DYSTRUS, in the year, as is the computation of the Gazans, four hundred and eighty." Therefore, so that the meaning of our writer may appear more clearly, we think that the months of the Gazans, compared with the Roman ones, ought to be set down here.

I. Δίος, Dius. November. II. ᾿Απελλαῖος, Apellæus. December. III. Αὐδυναῖος, Audynæus. Januarius. IV. Περίτιος, Peritius. Februarius. V. Δύστρος, Dystrus. Martius. ^C VI. Ξανθικός, Xanthicus. Aprilis. VII. ᾿Αρτεμίσιος, Artemisius. Maius. VIII. Δαΐσιος, Dasius. Junius. IX. Πάνεμος, Panemus. Julius. X. Λῶος, Lous. Augustus. XI. Γορπιαίος, Gorpiæus. September. XII. Ὑπερβερεταῖος, Hyperberetæus. October.

Moreover, concerning these months of the Gazans, of which each precedes the Romans by five days, as we have just learned from Mark himself, it would be worth the effort to consult Fabricius. As for the beginning of the Gazan Era, which the author mentions in the last place we just recited, various opinions of scholars are circulated, which Cardinal Noris examines and overturns; he asserts, therefore—along with Mark the Deacon and other writers, and from the coins preserved in the collection of the most Christian King—that the Gazans began their era in the year 4653 of the Julian period, at Rome 693, in the 179th Olympiad, 4th year, before the Christian era 61, in the solar cycle 5 and lunar 17, M. Pupius Piso and M. Valerius Messalla being consuls. But since Mark writes that the holy Porphyrius died on the second day of Dystrus in the year of the Gazans 480, his episcopate having been carried out for 24 years and 11 months, the most eminent writer concludes from this that Porphyrius’s ordination occurred in the beginning of the year 455 of the Gazans; and thus that the death of the same blessed prelate fell on the 26th of February in the year of Christ 420, in the year of the city 1173, under the emperors Theodosius IV and Constantius III as consuls. Pagius and the Lord Abbot de Longuerue are of almost the same opinion; though the latter dissents from the Norisian views in certain other matters. But regarding this, it is better to consult Tillemont; who, as is his custom, diligently observes many things not to be despised concerning the year in which Saint Porphyrius was ordained, as well as his year of death.

FROM THE SECOND EPISTLE OF OUR HOLY FATHER MARK

(Fragment.)

These are the signs of those who listen to the word of God and produce good fruit: groaning, weeping, attention, silence, humility, perseverance, quiet, bowing of the head, solemn mourning, and grief of heart proceeding from a pious affection. The works, however, are: vigil, continence, fasting, gentleness, magnanimity, assiduous prayer, care for the sacred scriptures, faith, humility, fraternal love, labor, endurance of adversity, charity, subjection, integrity, fitness of character, ^D and universal light, which is the Lord. On the contrary, the signs of those who do not produce the fruit of eternal life are of this kind: acedia, pride, contempt, wandering of the mind, murmuring, and levity. The works, however, are: gluttony, prodigality, anger, fury, detraction, haughtiness, arrogance, incredulity, importunity of speech, sedition, forgetfulness, confusion, base gain, avarice, envy, strife, loathing, prating, laughter, lust for glory, and every drunkenness, which is Satan.

WORKS OF ST. MARK THE MONK AND HERMIT. WORK I.

^A Since you have often wished to know how the law is spiritual, according to the divine Apostle; and what is the knowledge and the activity of those who desire to keep it, for this reason we have spoken to the best of our ability.

I. First, we know that God is the cause of every good, and the beginning, and the middle, and the end; and it is impossible to perform or believe anything good, except in Christ Jesus and the Holy Spirit.

II. Every good thing has been given by the Lord; and he who believes thus, shall not lose it. But firm faith is a strong tower; and Christ becomes all things to the one who believes.

III. Let the One who is the beginning of every good precede your every intention, so that whatever you decide to do may be done according to God.

^B IV. A humble man, having a spiritual work, when reading the holy Scriptures, should understand everything as being said to himself, and not to another.

V. Call upon the Lord, that He may open the eyes of your heart, and that you may see and truly understand the benefit of prayer and reading.

VI. He who possesses any gift, and suffers with those who do not possess one, preserves the gift through this very compassion. But the arrogant man will lose it, being struck down by the temptations of arrogance.

^C VII. The mouth of a humble person will speak truth; but he who contradicts it is like that servant who struck the Lord on the cheek.

VIII. Do not become a disciple of one who exalts himself, so that you may not learn pride in place of humility.

IX. Do not be exalted in your heart regarding insights into the Scriptures, lest you fall into a spirit of blasphemy.

X. Do not try to resolve a difficult matter through contention, but through those things which the spiritual law commands to be done, namely, by patience, and by prayer, and by single-minded hope.

^A XI. The blind man is crying out and saying: "Son of David, have mercy on me," praying corporally, for he was not yet instructed in spiritual knowledge. The same man, having received his sight and having seen the Lord, no longer confessed Him as the son of David, but as the Son of God, and worshipped Him.

XII. Do not be puffed up if you shed tears while praying; for Christ has touched the eyes of your heart, ^B and you have already received intellectual sight.

XIII. Whoever, imitating the blind man, has cast aside his garments and approached the Lord, follows Him and becomes a herald of more perfect doctrines.

XIV. Malice pondered in one's thoughts hardens the heart; but when it is removed by temperance and hope, it softens it.

XV. There is a contrition of heart that is straight and useful, tending toward its illumination; and there is another that is perverse and harmful, tending toward its affliction.

XVI. Vigil, and prayer, and the endurance of the things which befall us are an unoffending contrition and are useful to the heart, provided that we do not sever their connection for the sake of any gain. For he who perseveres constantly in these will receive help in other matters as well; but he who is negligent and scatters himself rashly will feel unbearable pains at the time of his departure.

XVII. A heart that loves pleasure is a prison and a chain for the soul at the time of its departure; but the same heart, if it is zealous for labor, is an open door.

XVIII. A heart of iron leading to the city is a hard heart. But for one who is suffering misfortunes and is tossed by tribulations, it will open of its own accord, just as it did for the blessed Peter.

C XIX. There are many ways of praying, yet one is more excellent than another. Nevertheless, no way of prayer is harmful, unless it is not prayer at all, but some diabolical operation.

XX. A man wishing to perform an evil deed prayed first according to custom; and being prevented by divine dispensation from doing evil, he later gave thanks.

XXI. When David had resolved in his mind to put Nabal the Carmelite to death, once a reminder of divine retribution had entered his mind, he was drawn away from his purpose and gave great thanks to God.

XXII. Nor, on the other hand, are we ignorant of what he did when he forgot God; and he did not cease from that matter until the prophet Nathan recalled God the Avenger to his memory.

XXIII. At the time when the memory of God comes into your mind, ^D consider that you must occupy yourself with prayer in every way, so that if by chance you should forget Him, He may remind you of Himself.

XXIV. While reading the Holy Scriptures, understand the mysteries. For whatever things were written beforehand, he says, were written for our instruction.

XXV. The Scripture calls faith the substance of things hoped for; and those who have no knowledge of the indwelling of Christ in us, it has declared to be reprobate.

XXVI. Just as [it is] by works and words [that the...]

future retribution for the operations of the heart is manifested.

XXVII. A merciful heart, it is clear, shall find mercy; and the compassionate shall likewise be shown compassion. And for those who are the opposite, the sequence [of things] has returned a response in kind.

XXVIII. The law of liberty teaches all truth; and while many read it according to knowledge, few understand it according to the proportion of the practice of the commandments.

XXIX. Do not seek its perfection in human virtues, for no one is found perfect in them. For its perfection ^B is hidden in the cross of Christ.

XXX. The law of liberty is read by the knowledge of truth; it is understood by the practice of the commandments; and it is fulfilled through the mercies of our Lord Jesus Christ.

XXXI. When we are constrained to have our conscience amended according to all the commandments of God, then we shall understand that the law of the Lord is blameless; it is exercised in our good works, but without the mercies of God it cannot be fulfilled ^C by men.

XXXII. Those who have not reckoned themselves to be debtors to every commandment of Christ, they read the law of God only corporally, not understanding what they say nor of what they assert. Therefore, they think that they can fulfill it by works alone.

XXXIII. There is a thing which is overtly performed as good, but the intention of the one performing it is toward evil; and there is another [thing] which is like evil, but the intention of the one performing it tends toward good.

XXXIV. Not only do people do works, but they also speak words, in the manner we have previously described. For some change things because of inexperience or ignorance; others change them out of a purpose of malice; others, however, according to a goal of piety.

XXXV. He who masks slander with the pretext of praise is difficult to detect for the simpler ones; similar to him is the one who, clothed in humble attire, is ^D ambitiously arrogant.

XXXVI. Those who for a long time have fraudulently obscured the truth with lies, when they have eventually withdrawn, are confuted by their very deeds as liars.

XXXVII. There is one who does a thing which appears good, but by it causes harm to his neighbor; and there is another who, by not doing it, is useful to his neighbor according to the intention of his mind.

XXXVIII. There is a rebuke that happens out of malice and for the sake of vengeance; and there is another [rebuke] that happens in the fear of God and according to truth.

XXXIX. Him who has ceased from sinning and is repenting, no longer

rebuke. But if you say that you are rebuking according to God, first make your own wickedness manifest. ^A

XL. God is the beginning and author of all virtue, just as the sun is of daily light.

XLI. As often as you do some good work, remember Him who said: "Without me you can do nothing."

XLII. Through tribulations and afflictions good things are prepared for men, just as evil things are through vainglory and the pursuit of pleasure.

XLIII. Whoever is treated injuriously by men is accustomed to escape from sin, and finds help equal to the tribulation.

XLIV. He who does not believe in Christ regarding retribution endures every injustice according to the proportion of his faith. ^B

XLV. He who prays for those who inflict injury upon men curses the demons; but he who resists the former is wounded by the latter.

XLVI. Injury inflicted by men is better than that from demons; however, he who has pleased the Lord has overcome both.

XLVII. Every good thing proceeds from God, dispensed according to His will; but He secretly drives away the stupid, the ungrateful, and the slothful.

XLVIII. Every vice ends in forbidden pleasure, and every virtue in spiritual consolation. And the former, prevailing, rouses what is proper to it; the latter likewise what is akin to it.

XLIX. A reproach cast by men brings tribulation to the heart; but for one who endures it, it becomes a cause of sancity and purity. ^C

L. Ignorance becomes an occasion for contradicting what is beneficial; and when emboldened, it increases the purpose of vices.

LI. While inflicting no injury, accept what is troublesome and afflicting, and as one who is about to give an account, cast away avarice from yourself.

LII. If you have sinned secretly or in hiding, do not try to conceal it or keep it hidden. For all things are naked and open to the eyes of Him, to whom we must give account.

LIII. Even what pertains to the mind and thoughts, show yourself to the Lord God. For man looks upon the face, but God looks upon the heart.

LIV. Do not think or do anything without a goal pleasing to God. For he who travels without a goal labors in vain. ^D

LV. He who sins without being forced by necessity is difficultly led to repentance, because the justice of God cannot be deceived.

LVI. A troublesome event bringing pain provides a reminder of God to a person who is refined in understanding; in the same way, it afflicts him who forgets the Lord.

LVII. Let every labor that you perform unwillingly be for you a teacher to remember God; thus it will come about that an occasion for repentance will never be lacking for you.

LVIII. Forgetfulness in itself has no power, but

it is strengthened in proportion to our own neglect. ^A

LIX. Do not say: "What am I to do, since what I do not will, comes to pass?" For being mindful, you have disregarded what is due. ^B

LX. Do what you are mindful of; and those things of which you are not mindful, will be revealed to you; and do not deliver your thought to forgetfulness without judgment.

LXI. The Scripture says: "Hell and destruction are manifest before the Lord." (Prov. xv, 11). These things are said concerning the ignorance and forgetfulness of the heart.

LXII. Hell is ignorance; destruction, however, is forgetfulness. Both are obscure; therefore, they are also harmful.

LXIII. Be busy with your own evils, and not those of your neighbor; that the focus of your mind may not be lost.

LXIV. Nothing distracts more from every kind of good than neglect; but mercy and prayer recall those who have been negligent.

LXV. Every affliction according to God is a most certain work of piety; for true love is proven in adversities. ^C

LXVI. Do not say that you possess virtue without affliction; for it cannot be proven because of rest and the quiet of tranquility.

LXVII. Consider the outcome of every voluntary affliction, and you will find in it the destruction of sin.

LXVIII. Many are the counsels of a neighbor for one’s advantage; yet to each person, nothing is more suitable than his own judgment.

LXIX. Seeking a remedy, take care of your conscience; and whatever it says, do it; and thus you will find the benefit.

LXX. God knows the hidden things of each person, and conscience does as well; and through these very things let a man receive correction.

LXXI. He who toils without counsel is altogether a beggar. But he who runs with hope is very rich.

LXXII. A man does whatever he is able according to his will; but God brings about the outcomes of these things, as is just.

LXXIII. If you wish to receive praise from men without judgment against you, first embrace correction for your sins. ^D

LXXIV. However much shame someone may endure for the truth of Christ, he will be glorified a hundredfold more by the multitude.

LXXV. It is better, however, to perform every good deed for the sake of things to come.

LXXVI. Whenever a man benefits a man in words or in deeds, let both acknowledge that the grace is of God. But he who does not understand this will be overcome by him who does understand.

LXXVII. He who praises a neighbor with a certain simulation and feigned praise, in the course of time will afflict him with disgrace, and he himself will again be suffused with shame.

LXXVIII. He who does not know the snares of the enemies is easily slaughtered.

^A And he who does not know the causes of the passions falls easily.

LXXIX. From the love of pleasure comes negligence, and from negligence comes forgetfulness. For God has granted the knowledge of beneficial things to all.

LXXX. A man gives counsel to a neighbor as he understands it; but God works in the one who hears, according to what he has believed.

LXXXI. I have seen simple men who were humble in their deeds, and they became wiser than the wise. Another simple man, having heard that man praised, did not imitate his humility; but in his private condition, puffing himself up ambitiously and arrogantly, he laid hold of pride.

LXXXII. A mind that rejects prudence and turns itself toward ignorance is not only simple in speech, but also in knowledge.

LXXXIII. Just as the wisdom of speech is one thing, and understanding another; so the ignorance of speech is one thing, and lack of wisdom another.

LXXXIV. Just as the ignorance of how to speak does not harm a pious man, so too eloquence does not harm the humble.

LXXXV. Do not say: "I do not know what I ought to do, and for that reason I am without blame if I do not do it." For if you do all the good things you know, the rest will subsequently be revealed to you, and you will understand one thing from another in a specific way.

LXXXVI. It does not profit you to know the later things before you have fulfilled the earlier ones; ^C for knowledge puffs up, producing no work, but charity edifies by enduring all things.

LXXXVII. Read the words of the holy Scripture through your deeds; and do not speak at length, vanity puffing you up over mere concepts.

LXXXVIII. He who abandons the effort of acting and clings only to knowledge holds a reed staff instead of a two-edged sword; which in time of war, as the Scripture says, will pierce and enter his hand, and in the sight of the enemies will inject its natural poison.

LXXXIX. God measures and weighs every thought. For it is possible for the same thing to be thought of either with passion or with moderation.

XC. Let him who performs a commandment not doubt that he will suffer temptation for it; for love toward Christ is tested through contraries.

XCI. Never neglect the care of your thoughts; for no conception can be hidden from God.

XCII. When you perceive a thought promising you human glory, know clearly that it is preparing shame for you.

XCIII. The enemy knows the justice of the spiritual law, and strives only to occupy the disposition of the intellect. For in this way he will either render captive to himself one who is repentant, or afflict with grave calamities one who is not repenting.

XCIV. Sometimes he will provoke one to resist afflictions, in order that he may thus multiply the sorrows; and

prove the man to be faithless.

XCV. Against imminent misfortune many have opposed many things; but without prayer and repentance, no one has been able to escape his fate.

XCVI. The things that are evil receive their strength by degrees and little by little; and likewise, the things that are good increase through one another; and they urge their participant ever forward toward greater things.

XCVII. The devil makes light of small sins; for otherwise he could not lead a man to a greater evil or vice.

XCVIII. The root of shameful desire is human praise; just as also the proof of vice is not when we hear of it, but when we accept it without reluctance. ^B

XCIX. He who has renounced his goods but indulges in pleasures has gained nothing; for what he was doing while possessing wealth, he practices also when possessing nothing.

C. Again, if a temperate man possesses wealth, he is the brother of the former in his inward perception; he is of the same mother because of the spiritual pleasure, but of a different father because of the change of his passion.

CI. There is one who cuts off a passion for the sake of obtaining a greater pleasure; and thus, by those ignorant of his goal, he is praised. Perhaps, however, he is ignorant of himself, in that he perturbs himself with useless labor. ^C

CII. The cause of all wickedness is vainglory and pleasure; and he who has not hated these will never cast off his passion.

CIII. Avarice has been called the root of all evils; but even this clearly consists through those things. For the mind is blinded by these three passions, I mean: avarice, vainglory, and pleasure.

CIV. I say [these are] the three daughters of the leech; they are, according to the divine Scripture, loved with the highest love by their mother, folly.

CV. Knowledge and faith, the foster-sisters of our nature, have been blunted by nothing else than by these.

CVI. Fury and wrath, and war and murders, and the rest of the catalogue of vices, have strongly prevailed among men because of these.

CVII. ^D Thus should avarice, vainglory, and pleasure be hated, as the mothers of vices and the stepmothers of virtues.

CVIII. For this reason we are commanded not to love the world, nor the things that are in the world; and this is said, not that we should mindlessly hate the things created by God, but that we should prune away the occasions for those three passions.

CIX. No one, says the Apostle, serving as a soldier for God, entangles himself with the affairs of this life; for he who wishes to overcome the passions while entangled in these is like one trying to extinguish a fire with straw.

CX. He who is angered for the sake of wealth, or glory, or pleasure

^A toward his neighbor, has not yet recognized that God administers worldly affairs with justice.

CXI. When you hear the Lord saying, "Whoever does not renounce all that he possesses is not worthy of me," do not interpret this saying as applying only to the abandonment of wealth, but also to all deeds of vice and wickedness.

CXII. He who does not know the truth cannot truly believe. For knowledge, by nature, precedes faith.

CXIII. Just as God has assigned to each of the things that are seen what is natural to it, so too has He done for human thoughts, whether we will it or not.

CXIV. If someone who sins openly and obstinately, and does not repent, suffers nothing until the end of his life, do not doubt that upon him will come judgment without mercy.

CXV. He who prays with a sound heart endures what is brought upon him; but he who harbors grudges has not yet prayed purely. ^B

CXVI. If you suffer a loss, or are insulted, or are persecuted by someone, do not dwell on the present, but wait for the future; you will find that he has become the cause of many goods for you, not only in the present, but also in the age to come.

CXVII. Just as bitter wormwood is beneficial to those with raw and indigestible stomachs, so it is useful for those of evil conduct to endure evils. For these medicines lead the former to obtain good health, and the latter to embrace repentance.

CXVIII. But if you do not wish to suffer evils, do not wish to do evil; for the latter is inseparably accustomed to accompany the former. For whatever each man sows, that he will also reap.

CXIX. Since we sow evils willfully but reap them involuntarily, we ought to marvel at the justice of God. Because a certain time has been set between seedtime and harvest, we are ^C faithless regarding the retribution.

CXX. If you have committed some shameful sin, do not blame the deed itself, but rather the intention of your mind. For if the mind had not run ahead, the body would never have followed.

CXXI. The secret evildoer is much more wicked than those who sin openly; therefore, he will also be punished with a more severe penalty.

CXXII. He who weaves deceits through guile and secretly harms his neighbor is a serpent, according to the Scripture, which lies in wait on the path and bites the horse's heel.

CXXIII. He who for the same reason praises his neighbor to one person while disparaging him to another is clearly mastered by vainglory and envy; by his praise he tries to hide his envy, and by his disparagement he tries to show himself to be more excellent than the other. ^D

^A CXXIV. Just as it is not possible to pasture sheep and wolves together, so it is in no way possible for one who deals deceitfully with his neighbor to obtain mercy.

CXXV. He who surreptitiously mixes his own will with a command enjoined upon him is an adulterer, as is made clear in Wisdom, and because of his lack of understanding, he incurs pain and ignominy.

CXXVI. Just as the association of water and fire is contrary, so justice for oneself and humility are contrary to one another.

CXXVII. Let him who seeks the forgiveness of sins love humility; but he who condemns another seals his own evils.

CXXVIII. Do not leave a sin unwashed away, even if it happens to be very small, so that it may not later drag you down into a greater evil.

CXXIX. If you desire to be saved, love the true word, and never rashly turn away from a rebuke.

CXXX. A true word altered the brood of vipers and showed them how to flee from the wrath to come.

CXXXI. He who receives the words of truth will receive the Word of God; for the Lord says: He who receives you, receives me.

CXXXII. The paralytic who was let down through the roof is the sinner who is rebuked by the faithful according to God, and who receives forgiveness because of their faith.

CXXXIII. It is better to pray for one's neighbor with fear than to rebuke him in every matter.

CXXXIV. He who truly repents is mocked by the foolish. But this is for him a proof of his pleasing of God.

CXXXV. He who strives exercises self-control in all things, and will not cease until the Lord destroys the seed from Babylon.

CXXXVI. Consider the passions of sin to be eleven; if you willingly love one of them, it will occupy the place of all eleven.

CXXXVII. Sin is a burning fire. As much as you cut away the fuel, so much will it be extinguished; and as much as you add to it, so much will it be inflamed.

CXXXVIII. If you are puffed up by praise, expect dishonor. For it says: He who exalts himself shall be humbled.

CXXXIX. When we have cast out all voluntary malice from the mind, then we shall fight against the passions that anticipate the mind.

CXL. Preoccupation of the mind is the involuntary memory of former evils or vices, which is prevented by the struggler from breaking out into a passion, and is overturned by the victor even before the onset.

CXLI. An onset is an imageless movement of the heart, a hidden judgment holding fast in those who are experienced.

CXLII. Where there are images of thoughts, there has been ^{B C D}

^A assensio; for it is a movement free of images, an onset without cause. There is also he who flees from these, as a log or ember from a fire; and there is, again, he who does not return until the flame has been consumed and has subsided.

CXLIII. Do not say: "That which I do not want happens." For in every way, even if you did not at all want it, it is likely that you love the causes of the thing that has happened. ^B CXLIV. He who hunts for praise falls into passions; and while bewailing the tribulation that has come upon him, he loves rest.

CXLV. As if on a balance, the thought of one who seeks pleasures fluctuates; sometimes he weeps and bewails his sins, but soon he fights and contradicts his neighbor, excusing and defending his pleasures.

CXLVI. He who proves all things and holds fast to what is good will consequently abstain from every form of evil.

CXLVII. A long-suffering man is endowed with much wisdom; likewise he who lends his ear to the words of wisdom.

CXLVIII. Without the remembrance or memory of God, true knowledge ^C cannot subsist. For without the former, the latter is spurious and illegitimate.

CXLIX. A word of more subtle and acute knowledge does not benefit a man endowed with a heavy heart, because, on account of pride, he cannot undergo the labor of repentance.

CL. Credulity is beneficial to a meek man, in that he does not test the long-suffering of God and is not struck down by frequent transgression.

CLI. Do not rebuke a powerful man for ambition and vain glory, but rather show him the ignominy of future damnation; for in this way an intelligent and prudent man is rebuked without difficulty.

CLII. He who hates rebuke is still subject to the passions in his intention. But he who loves it is, clearly, carried away by a preoccupation of the mind. ^D

CLIII. Do not wish to hear the wicked deeds of others; for by such a desire to hear, the characters of these wicked acts are also nourished.

CLIV. If you hear slanderous speech, be angry with yourself, not with him who spoke; for the auditor of wicked things becomes a wicked messenger.

CLV. If anyone happens upon talkative men, he should deem himself responsible for such words, even if not from a recent conversation, but from an ancient debt.

CLVI. If you see someone praising you with simulation and hypocrisy, expect also to receive from him, in due time, vituperation.

CLVII. Exchange present tribulations for future goods, and thus no difficulty will ever frustrate your struggle.

CLVIII. When, on account of some external—that is, bodily—largesse, you praise a man as a good person apart from God, later he will appear wicked to you.

CLIX. Every good thing comes from the Lord in accordance with His dispensation.

CLX. Accept the common entanglements of good and evil things with an equable mind; and in this way God averts the occasions of inequality. CLXI. The inequality of thoughts brings about the improper change of one's own affairs; for God distributes involuntary things in accordance with voluntary ones in a fitting manner. ^B CLXII. External works proceed from intelligible ones, and according to the divine decree, they provide what is necessary. CLXIII. To a heart indulging in delights, pestilential thoughts spring up; and in the smoke we recognize the underlying fuel. CLXIV. Remain constant in the soul, and you will feel no trouble in temptations; but departing thence, you will suffer what comes upon you. CLXV. Pray to God that temptation may not come upon you; but if it should come, accept it as your own, and not as another's. CLXVI. Remove your thought from all covetousness, and you will then be able to see the wiles of the devil. CLXVII. He who says that he knows all the wiles of the devil does not know that he himself is rendering himself perfect. CLXVIII. When the mind has departed from bodily cares, it sees according to their proportion the deceits of the enemies. CLXIX. He who is led by thoughts is blinded by them; and he certainly sees the operations of sins, but he cannot see their causes. ^C CLXX. There is one who openly performs a commandment while serving a passion, and through wicked thoughts eclipses the good work. CLXXI. While you are involved in the beginning of an evil, do not say: "It will not conquer me." For insofar as you are involved in it, to that extent you have already been conquered. CLXXII. Each of the things that happen begins from small origins; and so, being nourished little by little, it receives its growth. CLXXIII. The method of wickedness is a complex net; he who is partially entangled in it, if he is negligent, is at length constrained in all his members. CLXXIV. Do not wish to hear of the misfortunes of enemy men. For those who gladly listen to words of this kind reap the fruits of their own intent. CLXXV. Do not think that every affliction or tribulation happens to men because of sin; for there are some who please God and are yet tested by temptations. For it is written: "The ungodly and the wicked shall be persecuted." Similarly it is written: ^D "All who desire to live godly in Christ Jesus will suffer persecution" (II Tim. III, 12). CLXXVI. In the time of tribulation, look at the onset of the tribulation; for if the addition consoles the tribulation, the tribulation becomes sweet and easy. CLXXVII. Some call those prudent who are discerning.

But they are truly prudent who are masters of their own wills.

CLXXVIII. Before the removal of vices, beware of obeying your heart. For as are the suggestions it harbors, such are the additions it seeks.

CLXXIX. Just as there are serpents encountered in the woods, and others lurking in houses, so there are passions formed within the mind, and others latent in deeds, even if they are often transmuted from one form into another.

CLXXX. When you see evil desires moving with certainty, and the mind which was at rest being provoked by them into passion, know then that the mind had previously been their leader, and had brought them into action, and had placed them into the heart.

CLXXXI. A cloud is not formed without the spirit of the wind, nor is any passion generated without a thought.

CLXXXII. If we no longer do the will of the flesh, according to the Scripture, the desires conceived in the mind will easily cease in the Lord.

CLXXXIII. The substantial images ^A of the mind are worse and stronger; furthermore, the rational ones are their causes and leaders.

CLXXXIV. There is a vice by which the heart is held fast on account of long-standing preoccupation of the mind. Again, there is another that attacks the mind through daily actions.

CLXXXV. God estimates actions according to the purpose. For *may the Lord grant you*, he says, *according to your heart*. [Ps. XIX, 5]

CLXXXVI. He who does not persevere constantly in the contemplation of conscience, neither does he accept corporal labors to be endured for the sake of piety. llbracketC

CLXXXVII. Conscience is a natural book. Whoever reads it strenuously and seriously will receive the experience of divine assistance.

CLXXXVIII. Whoever does not spontaneously undertake labors to defend the truth, will be punished by much heavier and more bitter things, even against his will.

CLXXXIX. He who has perceived the will of God, and has performed it to the best of his ability, will escape the greatest difficulties through modest labors.

CXC. He who wishes to overcome temptations without prayer and patience will by no means deflect them from himself, but will be more entangled in them. llbracketD

CXCI. The Lord lies hidden within His own commandments; He is found by those who seek Him to the extent that He is sought by them.

CXCII. Do not say, "I have satisfied the commandments, and yet I have not found the Lord." For you have frequently found knowledge accompanied by righteousness. But those who seek Him rightly will find peace.

CXCIII. Moreover, peace is the liberation of the passions. This, however, as the blessed Apostle says, is not found without the cooperation of the Holy Ghost. [I Cor. XII, 11]

CXCIV. One thing is the execution of a commandment, and another is virtue, even if

and that they may all take from one another the occasions for good things. ^A

CXCV. The execution of a command is said to be that which has been ordained to be done by the work itself; but virtue consists in this, that what has been done should please the Truth.

CXCVI. Just as riches are one thing in their sensible nature but manifold in their possession, so too is virtue one, having diverse actions by which it is perfected.

CXCVII. Whoever prospers from iniquity without toil, by deceiving others and pouring forth words, shall find his own labors, according to Scripture, migrating into the houses of others.

CXCVIII. All things obey gold, he says, and by the grace of ^B God are the things of the mind governed.

CXCIX. A good conscience is found through prayer, and pure prayer through a conscience; for by nature the one has need of the other.

CC. Jacob prepared a variegated tunic for his son Joseph, and the Lord grants to the meek the knowledge of truth, as it is written: He will teach the meek his ways (Ps. xxiv, 9).

CCI. Always work the good to the best of your ability, and in time of a greater task, do not turn yourself back toward what is less. For he who turns back, says Christ, is not fit for the kingdom of heaven (Luke ix, 62).

OPUSCULE II

^C De his qui putant se ex operibus justificari. (On those who think they are justified by works.)

I. The misbelief regarding external things, in those written below, is refuted by those who firmly believe and have known the truth.

II. The Lord, wishing to show that we are debtors to the entire law, and that the adoption of sons was given freely to men by his own blood, says: When you have done all that has been commanded you, say: We are useless servants, and we have done what we ought to have done (Luke xvii, 10). Therefore the kingdom of heaven is not a wage for ^D works, but the grace of the Master, prepared for faithful servants.

III. A servant does not demand freedom as if it were a wage due to him, but acquiesces as a debtor, perceiving the kindness of the master and receiving it out of grace.

IV. He who died for our sins according to the Scriptures also freely bestows freedom upon those who serve him faithfully and uprightly. For he says: Well done, good and faithful servant; you have been faithful over a few things, I will set you over many; enter into the joy of your Lord (Matt. xxv, 21–23).