Letter Rho

¶Abd. 3. — "Woe to him who says in his heart, Who shall bring me down to the ground?" Isa. xxx, 16. — "Your strength has become vain, and you would not listen; but you said, We will flee on horses." Jer. xvii, 5. — "Cursed is the man who trusts in man, and makes flesh his arm, and whose heart departs from the Lord." Eccl. v, 2. — "Do not follow your soul and your strength, and do not say, Who will have dominion over me? For the Lord in judging will judge. Do not rejoice in your wealth."

Basil in Ps. lxi. — When someone thinks that strength and power are gained for himself from unjustly collected wealth, he is like a sick man who considers his healthy state to consist in the abundance of his disease.

The same, *In Reg. fus. disput.*, quæst. 42. — He who places his hope in himself is in danger of falling into this curse: "Cursed is the man who trusts in man, and makes flesh his arm" (Jer. xvii, 5). Scripture forbids anyone to have confidence in himself (IV Reg. xviii, 21, and elsewhere passim), ^B and indeed calls both a departure from God. And the end of both will be like the wild tamarisk that grows in the desert, and they shall not see good things.

He who walks upon his hands is impure. But he walks upon his hands who relies on his hands and places all his hope in them.

No one who lacks hope in God is of a rational nature, since only he who hopes well ought to be called a man. Therefore, by the law of contraries, he who has cast off hope is not a man at all.

LITTERA P. — On the Vague and Distracted.

Isa. lvi, 10-13. — "See that all are blinded, and have not known understanding. Therefore all these are dumb dogs, not able to bark. Dreamers in their bed, loving slumber. And they are impudent dogs, not knowing satiety; and they are wicked, and not knowing understanding; all have followed their own ways, each according to his own extent."

Sap. iv, 12. — "The inconstancy of desire perverts the mind without malice." "An erring son puts his mother to shame." ^C S. Basil. — This is a peculiar disease of the slothful and lazy soul, to see dreams while the body is awake.

LITTERA Σ. — On Mercy and Commiseration.

Prov. xxii, 9. — "He who is prone to mercy shall obtain mercy." Jer. ix, 1. — "Who will give water to my head, and a fountain of tears to my eyes, and we will weep for this people day and night, for the slain of the daughter of my people?"

"Be merciful, just as your Father also is merciful" (Matt. v, 48). ^A

St. Basil. — He who has shed warm tears for the sake of his neighbor’s salvation has healed himself, because he has mourned for the sake of his brother.

St. Gregory Nazianzen, Orat. XVI. — To those who are in pain, the fellowship of sighing brings solace.

To him who suffers from adverse fortune, commiseration is a great remedy, which is brought from the heart, and to sympathize sincerely greatly relieves the calamity.

Great is the medicine received from those who sympathize, for those who are in pain.

To sympathize is sufficient for solace.

It befits us to show mercy toward calamities, not to hate them.

We have learned, being men, to be affected by human suffering.

TIT. II. — Concerning a moderate state.

"Eating much honey is not good" (Prov. xxv, 16).

"Be not righteous overmuch, and do not devise things beyond what is necessary, lest you be amazed; and do not act wickedly overmuch. And do not be hard, lest you die in your time" (Eccli. vii, 17, 18).

"Do not take a burden upon yourself beyond your capacity" (Eccli. xiii, 2).

"Do not become many teachers, brethren, knowing that we shall receive a greater judgment. For we all offend in many things" (Jas. iii, 1). ^C

St. Gregory Nazianzen, Orat. 26. — Let no one be wiser than is fitting, nor more equitable than the law, nor more splendid than the light, nor straighter than the rule, nor more elevated than the divine mandate.

Ibid. — Wisdom is also to know oneself, and not to be puffed up beyond measure, nor to suffer the same thing as the voices of a friend, which, if they are strained beyond measure, utterly fail.

Ibid. — Since these things have been explored by us, brethren, let us take care not to be sluggish toward the good, but be fervent in spirit (lest otherwise we fall asleep little by little unto death, or ^D while we sleep the enemy should sow evil seeds; for sloth is the companion of sleep), and let us not be over-heated, nor fall outside the royal road, falling into some error in any case, either needing a spur because of sloth, or a bridle because of fervor, so as not to be thrown down. Let us take what is useful from both: from the one, its gentleness; from the other, its zeal. And let us flee the vice of both: that is, the lethargic laziness of the former, and the rashness of the latter. By this method it will happen that we are neither unfruitful because of deficiency, nor in danger because of excess. For useless is sluggish and supine laziness, just as foolish is that sharp impetuosity that avoids good and honest actions and overflows, and seeks to make something more dextrous than the right.

It is better to offer what you can according to your ability than to fail entirely. For he who has not been able to do such things is not…

^A in fault; but he who has not willed to do so is guilty of his failure, whether we are speaking of divine matters or of human ones.

Neither is it good to be slower than is right, nor more ardent: such that, either through excessive ^B facility you join yourself to all, or through rashness remove yourself from all. For, in equal measure, both idle sloth and lightness are alien to society. Every measure is best.

S. Chrysost. — Such is the wisdom of Christ, which allows us neither to strive less than is right, nor more, but everywhere preserves moderation and a middle course.

Let the labor of virtue be moderate, lest the transformation exceed its measure.

TIT. III. — Of wise and prudent men; and that they ought always to be ready to assist others.

Sap. VII, 13. — "I learned without guile, and I impart without envy. I do not hide her riches."

Sap. VI, 21. — "A multitude of the wise is the salvation of the world."

Eccli. XLI, 18. — "Better is he that hideth his folly, than he that hideth his wisdom."

Eccli. XX, 32. — "Wisdom that is hid, and a treasure that is not seen: what profit is in them both?"

Matth. X, 8. — "Freely have you received, freely give."

I Petr. III, 15, 16. — "Being ready always to satisfy every one that asketh you a reason of that hope which is in you: but with modesty and ^C fear, having a good conscience."

S. Basil, epist. 2. — There is a danger of betrayal if anyone, being asked about divine things by those who are endowed with the love of the Lord God, does not readily and promptly give an answer concerning God.

TIT. IV. — Of custom.

Sap. XIV, 16. — "An ungodly custom grown strong in time is kept as a law."

Eccli. XXIII, 20. — "A man accustomed to the words of reproach will not be corrected all the days of his life."

S. Basil. — Many, bound by ancient custom, do not recognize the filth and abomination of what is being done.

Idem, hom. in S. Julit. — To be separated from what one is accustomed to is burdensome even to brute animals. Indeed, I myself once saw an ox at the manger weeping because his fellow-laborer and yokemate had ceased to live. And other animals, too, which lack reason, most tightly cling to those things to which they are accustomed.

Idem, in psal. I. — To dwell sedulously and studiously in sins produces a certain habit in the souls which can with difficulty be removed. For an inveterate custom of the soul, and a study of vice that has been confirmed by long duration of time, can with difficulty or in no way be cured: since usage generally migrates into nature. ^D

⟩ ^A Association with the words of the wicked is a path leading to the deeds themselves. Custom, when confirmed by long duration of time, assumes the force of nature. Vices which have been strengthened by time require a certain amount of time for their correction. Custom, when confirmed for a long time, is regarded as law. It is not an easy matter to change what has been esteemed by custom and long time. ^B The custom of sinning always leads the soul that has fallen into it toward worse things. Terrible is the power of habit to hold onto itself and not permit the soul to rise up again to the former state of virtue. For a state (habitus) comes from custom; and from a state, nature is produced. But to shift and change nature is difficult. Maladies to which anyone has been accustomed for a very long time become, thereafter, difficult to correct, or even incorrigible. It is not easy to persuade a soul that is held captive by error to change its opinion. The sudden changes of all things into their opposites are most hazardous, especially when the faculties that are subject to us have been solidified by the duration of time.

TITLE V. — Concerning those who accept counsel.

^C [Exod. XVIII, 14–23.] "Jethro, seeing all that Moses was doing for the people, says: 'What is this that you are doing for the people? Why do you sit alone, and all the people stand by you from morning until evening?' And Moses says to his father-in-law, 'Because the whole people comes to me to seek judgment from God. And when there is an altercation among them, they come to me, and I judge each one, and I instruct them in the commandments of God and his law.' The father-in-law of Moses said to him, 'You are not doing this matter rightly; you will be utterly consumed by an unbearable destruction, both you and all this people that is with you. This matter is too heavy for you; you will not be able to do it alone. Now, therefore, listen to me, and I will give you counsel, and God shall be with you. Look out from all the people for powerful, God-fearing, just men, who hate pride, and you shall set them over the people as commanders of thousands, commanders of hundreds, ^D commanders of fifties, and commanders of tens; they shall judge the people at all times. But the difficult matter they shall bring to you, while the small matters they shall judge themselves; and they will lighten the load for you, and they will share the burden with you. If you do this thing, and God empowers you, then you will be able to stand, and all this people will arrive at its place with peace.'"

"Saul said to the young man who was with him, 'Come, let us return.' And the young man said to him, 'Behold, there is a man of God in this city, a man held in honor, and all that he speaks will come to pass, and he will tell us our way.'"

"Nathan came to Bathsheba, the mother of Solomon, saying, 'Have you not heard that Adonijah—"

the son of Geththi, has reigned, and our lord David does not know it? Now then, I will give you counsel, and you will save your life and the life of your son Solomon. Go, enter before King David, and you will say to him: "Did you not, O king, swear to your maidservant by the Lord God, saying that Solomon your son shall reign after me, and he shall sit upon my throne?" For Adonijah has seized the kingdom. And while you are still speaking with the king, I also will enter after you and fulfill your word.' And Bathsheba entered before the king into the bedchamber," etc. ^A

Prov. xv, 31 [xvi, 2] — "He who hears the reproofs of life shall dwell in the midst of the wise."

Prov. XII, 15 — "The wise man listens to counsel."

Prov. xiii, 18 — "He who keeps reproofs shall be honored."

Prov. xv, 32 — "He who keeps reproofs loves his own soul."

Prov. xvi, 17 — "He who keeps reproofs shall be made wise."

Prov. xix, 25 — "If you rebuke a prudent man, you will find understanding."

S. Basil — It is not fitting to let the word of reproof stop in the heart; for this is only half the medicine. For while it is useful to show the sick person the magnitude of the disease, so that he may apply the proper care to compensate for the evil, to stop there and not lead him by the hand to health is nothing other than to leave the sick person abandoned to his infirmity. ^B

S. Greg. Naz. ex tetrast. 46 — The eye looks at other things, but does not see itself. Therefore, have a counselor in all things. For hand seeks hand, and foot seeks foot.

For it is characteristic of a man of noble spirit to take pleasure in the frankness of friends rather than in the flattery of enemies.

TIT. VI. — Concerning those who do not accept counsel and are annoyed at being reproved.

II Paral. xxi, 2, 3 — "David said to Joab and to the commanders of the army: 'Go, and count Israel.' And Joab said to the king: 'Why does my lord seek this? That it may not result in sin for Israel,' etc."

Schol. It should be noted that because David rejected the counsel, he lost seventy thousand men. ^D

Prov. ix, 8 — "Do not rebuke the wicked, lest they hate you."

Prov. xii, 1 — "Reproofs for the ungodly are welts for him."

"He who hates reproofs is a fool."

"He who rebukes the ungodly will bring a blemish upon himself."

Prov. xv, 10 — "Those who hate reproofs shall die shamefully. The undisciplined will not love those who rebuke him."

^A "Say nothing into the ears of a fool, lest he scoff at your wise words." "They hated those who reprove in the gates." Isa. xxix, 21 — "They will make all those who reprove in the gates a stumbling block." Matt. xviii, 15-18 — "If your brother sins against you, go, reprove him between you and him alone. If he hears you, you have gained your brother. But if he does not hear you, take with you one or two more, that by the mouth of two or three witnesses every word may be established. And if he refuses to hear them, tell it to the Church. And if he also refuses to hear the Church, let him be to you as the Gentile and the tax collector."

St. Basil. — A man who refuses to use the counsel of others is like a ship without a pilot. He who rejects the medicine brought to him by a brother fights against himself. St. Greg. Naz., orat. 15. — Every soul that rejects admonition is incurable. Idem, orat. 1. — O what stupidity! Or if there be any other name more appropriate for such a vice: those whom we ought to love as benefactors, we punish as if they were enemies, hating those who reprove in the gates, and loathing a holy word. And we think we shall fight the more effectively against those who are well-disposed toward us if we inflict as many evils as possible upon ourselves: being like those who, while it seems they are gnawing the flesh of others, are actually biting their own.

TITLE VII. — On emendation: and that we ought to be emended by the evils of others.

Deut. xix, 19. — "You shall remove the evil from your midst, that the rest who hear may fear." St. Greg. Naz., orat. 20. — It is fitting to be emended by the wounds of our neighbors: and through the evils of others to provide carefully for our own affairs. From the calamities of others, this benefit should be taken, that we might rightly look to our own affairs. St. Chrysost. — Be better, having been emended by the evils of others. Philo. — It is also useful to be instructed by the misfortunes of others. Idem. — Punishment often chastises and instructs those who sin: but if not them, then certainly those who are their neighbors. For the punishments of others convert many to a better way of life, because they fear lest they themselves should suffer.

TITLE VIII. — On industry and diligence: and that without the favor of God, all industry is useless.

Ps. xxxvi, 23. — "A man's steps are directed by the Lord." Ps. cxxvi, 1. — "Unless the Lord builds the house, they have labored in vain," etc. Prov. xx, 24. — "The steps of a man are directed by the Lord. But as for a mortal, how shall he understand his own ways?"

Prov. xxi, 31. — "A horse is prepared for the day of battle: but help is from the Lord." Jerem. x, 23. — "I know, O Lord, that man's way is not his own: neither is it in a man to walk, and direct his steps." Eccli. xi, 11, 12. — "There is a man that laboureth, and maketh haste, and is sorrowful, and is so much the more in want: and there is another that is slow, and wanteth help, and is very weak, and hath great poverty: yet the eye of God hath looked upon him for good, and he hath lifted him up from his low estate, and hath exalted his head, and many have wondered at him." Rom. ix, 16. — "So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy." S. Basil. in cap. i Isa. — Without God's indulgence, it is impossible for anyone to betake himself to an honorable course of life. ^B S. Chrysost. hom. 28. — To choose what is best, and to will it, and to strive for it, and to endure every labor, belongs to our own resolve: but to bring these things to an end, and not to allow them to slip away, and to arrive at the very goal of good works, belongs to the grace from above. For God has partitioned virtue with us, and He has not left the whole to us, lest we be puffed up with arrogance; nor again has He taken the whole upon Himself, lest we decline into sloth; but, leaving some small part to our own labors, He Himself performs and completes that which is greater. The beginning of every good action has its foundation in our own will: the outcome is from God. S. Clem. Alex. lib. Utrum. dives salv. sit. — God breathes together with our willing souls. But if promptitude fails, the spirit granted by God is also withdrawn. ^C Didym. — Nothing among mortals is truly useful and truly praiseworthy which has not been granted to them by God.

TIT. IX. — Of mundane wisdom.

^A "It is written, 'I will destroy the wisdom of the wise, and will reject the understanding of the prudent.' Where is the wise? where is the scribe? where is the searcher of this world? Has not God made foolish the wisdom of this world? For since in the wisdom of God the world did not know God through wisdom, it pleased God through the foolishness of the preaching to save them that believe." (I Cor. 1, 19-22)

"If you have bitter zeal and contention in your hearts, do not glory and lie against the truth. This is not wisdom, descending from above, but earthly, animal, and devilish. For where there is zeal and contention, there is instability and every wicked deed. But the wisdom that is from above is first of all pure, then peaceable, moderate, persuasive, full of mercy and good fruits, without partiality, without hypocrisy. And the fruit of justice is sown in peace for those who make peace." (Jac. III, 14-16)

Rhetoric and poetry, and the discovery of sophistries, have occupied many, whose subject matter is falsehood. For neither can poetry stand without the myth, nor rhetoric without the art of speaking, nor sophistry without fallacies. (S. Basil, Hom. in princ. Proverb.)

The abundance of the world’s wisdom will bring upon them an increase of grievous and bitter condemnation: for while they were sharp-sighted in vain things, they willingly became blinded in the investigation of the knowledge of the truth. (Ibid.)

^B They are like the eyes of an owl, those who have concerned themselves with vain wisdom. For even as the former’s eyes are strong by night, but are dimmed when the sun shines; so the mind of these men is very sharp for the contemplation of vanity, but is darkened and blind toward the understanding of the true light. (Ibid., hom. in Hexaem.)

^C Prime wisdom is to consider wisdom situated in words and in the subtleties of diction, and in painted and entirely unnecessary disputes, as nothing. And I would that it were granted to me to speak five words with understanding, rather than ten thousand in a tongue and the voice of a trumpet that gives an uncertain sound. This is the wisdom I praise; this I embrace, by which the ignoble have been glorified, and those who were despised have been preferred; and with which fishermen have netted the whole world with the bonds of the Gospel, having overcome the wisdom that is being brought to nothing by the finished and abridged word. For this one who is wise in words is not wise to me, nor is he who has a turning tongue but an uneducated soul; just as those graves which are outwardly fair and beautiful, but contain dead men within, and cover over great stench; but [I count as wise] rather he who speaks a few words about virtue, but demonstrates many things through the things he does, and adds the trustworthiness of his words through his life. Better to me is beauty contemplated as something painted by speech, and wealth that the hands possess, or that which dreams fashion, and wisdom not that which is brightened by words, but that which is tested through words. ^D Prudence—

for indeed it is good for those who practice it, not for those who proclaim it. ^A You who are concerned with words, do not place too much confidence in words, nor imagine yourselves to be wise in matters that are superfluous and beyond logic. O wise men and learned, how could you be called wise, when you do not possess the primary Word?

^B It is possible sometimes to touch upon a foreign teaching for a short time for the sake of utility, and then to return immediately to one's own; for example, grammar is a foreign woman. It is advantageous to have commerce with her for a while, because of the skill and sharpness of reading; in the same way with rhetoric, because of the power and sequence of speech; and likewise with philosophy, because of the demonstrability of things that appear contradictory. But after this, having as it were begotten children ^C from the Egyptian Hagar, who is a handmaid of Sarah—who is free, and is Wisdom herself—let us return again to that Wisdom which has been with us from youth, and which is divinely granted, so that we may beget children from her as well; that is, no longer receiving sensible disciplines as from a handmaid, but receiving the prudence of wisdom as from a free and perfect mistress.

TITLE X. — Concerning scandals; and that one ought to flee from scandals.

Ps. XLIX, 19. — "Thy mouth hath abounded with malice." Sitting, etc. Ps. CXL, 9. — "Keep me from the snare which they have laid for me." Matth. XVIII, 7 seqq. — "Woe to the world because of scandals. For it must needs be that scandals come. But woe to that man by whom the scandal cometh. And if thy hand, or thy foot, scandalize thee, cut it off, and cast it from thee. It is good for thee to enter into life maimed or lame, rather than having two hands or two feet, to be cast into everlasting fire. And if thy eye scandalize thee, pluck it out, and cast it from thee. It is good to thee having one eye to enter into life, rather than having two eyes to be cast into hell fire." Luc. XVII, 1-3. — "The Lord said to his disciples: It is impossible that scandals should not come; but woe to him through whom they come. It is better for him that a millstone ^D should be tied about his neck, and he be cast into the sea, than that he should scandalize one of these little ones." I Cor. VIII, 9, 10. — "Take heed lest your liberty become a stumbling block to the weak. If meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother." I Cor. X, 32, 33. — "Be without offence to the Jews, and to the Gentiles, and to the Church of God: as I also in all things please all men, not seeking that which is profitable to myself, but to many, that they may be saved. Be ye followers of me, as also I am of Christ."

^A It is good neither to be sinning, nor to be suspected of putting a stumbling block or an obstacle before the many; since we know, even for those who offend one of the little ones, how inescapable and most grave is the punishment from Him who cannot lie.

TIT. XI. — Concerning carnal men.

The Lord God said: "My spirit shall not remain in these men, for that they are flesh. And their days shall be a hundred and twenty years."

"That which is born of the flesh is flesh. He that is of the earth, of the earth he is, and of the earth he speaketh."

"Walk in the spirit, and you shall not fulfill the lusts of the flesh. For the flesh lusteth against the spirit: and the spirit against the flesh; for these are contrary one to another. Now the works of the flesh are manifest, which are fornication, uncleanness, lasciviousness, idolatry, witchcraft, ^B enmities, contentions, emulations, wrath, strifes, dissensions, sects, envyings, murders, drunkenness, revellings, and such like: of the which I foretell you, as I have foretold to you, that they who do such things shall not obtain the kingdom of God."

"Flesh and blood cannot possess the kingdom of God."

"They that are according to the flesh, mind the things that are of the flesh; but they that are according to the spirit, mind the things that are of the spirit. For the wisdom of the flesh is death; but the wisdom of the spirit is life and peace. Because the wisdom of the flesh is an enemy to God; for it is not subject to the law of God, neither can it be. Now they who are in the flesh, cannot please God."

Carnal men cannot perform spiritual things, nor can spiritual men perform carnal things.

The carnal man, having a mind unexercised for contemplation, or rather bearing it buried in the mire of the wisdom of the flesh, ^C is unable to look up toward the spiritual light of truth.

Ignorant men and lovers of the world, not knowing the nature of the Good, deem those things blessed which are worth nothing—wealth, health, and splendor of life—of which nothing is good by its own nature, not only because it has an easy turning toward the contrary, but because it is not able to make those who possess them good. For who is righteous by reason of riches? Who is temperate by reason of health? Rather, on the contrary, each of these often becomes an aid toward sin for those who use them ill.

Who among those cast down in sin shall ascend into heaven? Who, still clothed in the earthly darkness and the ^D density of the flesh, shall clearly look upon the Whole Mind with his whole mind, and be mingled with those who are...

invisible, and with things that are not standing and seen? ^A For with difficulty would someone here, even among those who are thoroughly purified, behold an image of the Good, just as those who see the sun in the waters.

St. Nilus: They who neglect the soul, but take care of the body, are like a man who smears his eyes with mud and filth, but washes his own feet with clean water.

Didymus: Although all mortals have one and the same nature of the soul, and likewise one substance of the flesh, yet some are called carnal, others servants of sin, others free from sin; some are in the flesh, and others—though they have flesh—not in the flesh, but in the Spirit; others are living in Christ, yet dead to sin; others are living in sin, but dead to Christ. And again, others have obtained the names of irrational animals, whether tame or, conversely, wild and savage, according to the constitution of their characters.

TIT. XII. — On the scarcity and dearth of upright men

Ps. xi, 1: “Save me, O Lord, for the holy man has failed; for they have diminished,” etc. Ibid. 13: “The Lord looked down from heaven upon the sons of men, to see if there is any one who understands, or who seeks after God.” Osee ix, 10: “I found Israel like a grape in the wilderness; and like a watchman in a fig tree in the early season.” ^B Mich. vii, 2: “Woe is me, for the godly man has perished from the earth, and there is no one who corrects among men.” Jerem. xlix, 7: “There is no wisdom in Theman: counsel has perished from the prudent; their wisdom has departed; their place has been deceived.” “The good is restrained and rare.”

TIT. XIII. — On a council; and that in a council, when a hearing is taking place, one ought not to converse.

Prov. xxii, 10: “Cast out the pestilent man from the council, and strife will go out with him. For when he sits in the council, he dishonors all.” ^C Prov. xv, 22, 23: “They despise considerations, who do not honor councils; but in the hearts of those who take counsel, counsel remains. The wicked man will not obey it, nor will he speak any opportune or good thing for the time.” Eccli. xxxii, 4-9: “When another is speaking, do not pour out many words. Where there is a hearing, do not pour out speech.”

TIT. XIV. — On those things which happen and befall beyond reason.

Eccli. xx, 9-11: “There is a prosperous journey for a man in evils; and there is a finding that turns into loss. There is a gift which will not be useful to you; and there is a diminishing for the sake of glory; and there is one who has lifted up his head from humiliation. ^D There is one who buys many things for a little price; and there is one who repays them sevenfold.”

Title XV. — On soldiers.

S. Greg. Naz. Orat. in Jul. exæq. — "Be content with your provisions, O soldiers, and do not demand anything beyond what has been appointed for you." The illustrious John commands these things to you along with us. What do I understand by "provisions"? The royal allowance, clearly, and the grants that, by the institution of the law, fall to those who hold office. But what is the excess, and from whom? I indeed hesitate to speak the blasphemy, but I know that you understand.

^B A soldier ought not to search out anything beyond matters of military service, but should always remember that he has been appointed to guard the peace.

Title XVI. — On the company of upright men; and that one should by no means cling to wicked men. For one becomes like those with whom one is accustomed to associate.

^C III Reg. X, 6-8. — “The Queen of Sheba said to King Solomon: The word is true which I heard in my own country concerning thy words and thy wisdom. And I did not believe those who told me, until I came myself, and saw it with my own eyes, and my eyes have seen it: and behold, half has not been told me. Thou hast added good things over all the fame that I have heard. Blessed are thy wives, blessed are these thy servants, who stand before thee always, and who hear all thy wisdom.”

IV Reg. II, 2-6, 9, 10. — “Elijah said to Elisha: Stay here, because the Lord has sent me as far as Bethel. And Elisha said: As the Lord lives, and as thy soul lives, I will not leave thee. And they went into Bethel: and the prophets who were in Bethel came to Elisha, and said to him: Do you know that today the Lord takes thy master from above thy head? And he said: I also know it; be silent. And Elijah said to Elisha: Stay here, because the Lord has sent me as far as Jericho. And he said: As the Lord lives, and as thy soul lives, I will not leave thee.” And after a little: “Elijah said to Elisha: Ask me what I shall do for thee, before I be taken away from thee. And Elisha ^D said: Let the spirit that is in thee be double upon me. And he said: Thou hast asked a hard thing: nevertheless if you see me, when I am taken from thee, it shall be so for thee: but if you do not see me, it shall not be.”

Schol. — Hence we are taught not to leave excellent men on any account, even if they themselves should wish it. For their company holds great profit. Witness is Elisha, who persevered with Elijah even to the end, and on that account obtained a double dignity.

“He that walks with the wise, shall be wise.” “Speak to righteous men.”

^A Prov. xxii, 17. — “Incline your ear to the sayings of the wise.” Ibid. 6. — “An adolescent with a pious man, and his way shall be upright.” Eccli. vi, 14. — “If you see a man of understanding, rise up to him, and let your foot wear out the steps of his doors. Stand in the multitude of the elders, and if anyone is wise, cleave to him.” Eccli. viii, 9. — “Do not despise the discourse of the wise, and be conversant in their proverbs.” Eccli. ix, 22. — “Let righteous men be your dinner companions.” Eccli. xxxvii, 15. — “Be assiduous with a righteous man. Keep the commandments in your soul, and if you see anyone guarding them, bestow upon your soul understanding according to his soul, and if you stumble, he will grieve with you.” “Birds associate with their like.” S. Basil, Epist. 1. — Just as painters, when they paint images from images, constantly looking at the original, endeavor to transfer that form to their own work, so must he who strives to render himself perfect in all parts of virtue look ^B towards the lives of the saints, as if towards certain moving and active images and statues, and by imitation make that which is good in them his own. The same, Hom. 5 in Hexaem. — If you see a Gentile giving attention to temperance and the rest of the honesty of manners, increase your zeal and diligence all the more, so that you may be like a fruit-bearing fig tree, which gathers strength from the presence of wild ones, and, curbing its flux, nourishes its fruits with greater care. S. Greg. Naz., in Iamb. — Wear out the thresholds of the wise, but not of the rich.

TIT. XVII. — Concerning fellowship with evil men; and that one ought to flee the companies of the wicked as being agents of destruction.

Num. xvi, 21, 22. — “Moses rose up and went to Dathan and Abiron, and all the elders of Israel went with him. And he spoke to the assembly, saying, ‘Depart from the tents of these stubborn men, and touch nothing of all that belongs to them.’ And they departed from the assembly of Core, Dathan, and Abiron.” Deut. xiii, 4. — “You shall exterminate the evil from among yourselves.” Josue xxiii, 13. — “Destroy these nations from before your face, and they shall not be a snare and a scandal to you, and as nails in your heels, and as a stake in your eyes.” ^D I Reg. xv, 6. — “Saul said to the Cinite: Go and depart from the midst of the Amalecite, lest I involve you with them. And the Cinite departed, and Saul struck Amalec.” Job xxviii, 28. — “To abstain from evils is knowledge.” Ps. i, 1. — “Blessed is the man who has not walked in the counsel of the ungodly.” Ps. xxv, 4. — “I have not sat with the council of vanity.”

“Protect me from the conspiracy of the wicked.” ^A Ps. lxiii, 2. — “Protect me from the assembly of the malignant.”

“You who love the Lord, hate evil.” Ps. xcvii, 10. — “You who love the Lord, hate evil.”

“My son, do not let ungodly men lead you astray, and do not walk in the way with them. Turn your foot away from their paths. For their feet run to evil.” Prov. i, 10. — “My son, do not let the impious entice you. Go not with them: turn your foot from their paths. For their feet run to evil.”

“Do not emulate the ways of lawless men; in whatsoever place they may encamp, do not go there. Turn away from them, and pass by. For they will not sleep unless they have done evil. Do not go into the ways of the ungodly, and do not seek the paths of the lawless.” Prov. iv, 14, 15. — “Do not become an emulator of the ways of the iniquitous: in the place where they have pitched camps, do not come thither. Turn away from them and pass by. For they sleep not, unless they have done evil. Do not walk in the ways of the impious: nor seek the paths of the unrighteous.”

“Thorns and snares are in crooked ways; but he that keeps his own soul shall be far from them.” Prov. xxii, 5. — “Thorns and snares are in perverse ways. He that keeps his soul, keeps himself far from them.”

“My son, do not emulate wicked men, and do not desire to be with them. For their heart meditates on deceits, and their lips speak of sorrows.” Prov. xxiv, 1. — “My son, do not emulate wicked men, and do not desire to be with them. For their heart meditates on lies, and their lips speak of labors.”

“Do not be a companion to an angry man; and do not dwell with a wrathful friend, lest you learn his ways, and take a snare for your soul.” Prov. xxii, 24. — “Do not be a companion to an angry man, nor dwell with a furious friend: lest perhaps you learn his ways, and take a snare for your soul.”

“Depart, depart, go out from there, and touch no unclean thing. Go out from the midst of her, be separated, you who bear the vessels of the Lord.” ^B Isa. lii, 11. — “Depart, depart, go out from there: and touch no unclean thing. Go out of the midst of her: be separated, you that carry the vessels of the Lord.”

“Keep yourself from the unjust, and you shall not be afraid, and trembling shall not approach you.” Isa. liv, 14. — “Depart from the unrighteous, and you shall not fear, and trembling shall not approach to you.”

“He that touches pitch shall be defiled, and he who has communion with a proud man shall be like him.” Eccli. xiii, 1. — “He that touches pitch, shall be defiled: and he that has communion with a proud man, shall be like him.”

“I beseech you, brothers, to mark those who cause divisions and stumbling blocks contrary to the teaching which you have learned, and turn away from them. For such men do not serve our Lord Jesus Christ, but their own belly, and by smooth talk and blessing they deceive the hearts of the simple.” ^C Rom. xvi, 17-20. — “I beseech you, brothers, that you mark them who make dissensions and scandals contrary to the doctrine which you have learned, and avoid them. For they who are such, serve not Christ our Lord, but their own belly: and by pleasing speeches and good words, seduce the hearts of the innocent.”

“If any man called a brother be a fornicator, or a covetous man, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one do not even eat.” I Cor. v, 11. — “If any man that is named a brother, be a fornicator, or an avaricious person, or an idolater, or a railer, or a drunkard, or an extortioner: with such a one, do not so much as eat.”

“We command you, brothers, in the name of the Lord Jesus Christ, that you withdraw yourselves from every brother who walks inordinately, and not according to the tradition which they received from us.” ^D II Thess. iii, 6. — “We denounce to you, brothers, in the name of the Lord Jesus Christ, that you withdraw yourselves from every brother walking inordinately, and not according to the tradition which they received of us.”

Harmful are associations with the wicked, since this is the law of friendship, that it is natural for those who are joined together to become like one another in character. For just as in disease-ridden places the air that is breathed in little by little stores up a hidden disease in those dwelling there, thus intimacy with the base inflicts great evils upon souls, even if the harm escapes immediate perception.

Those who are skilled in these matters say that the plague, when one…

has touched a person or an animal, spreads to everyone who approaches near. For such is the nature of this disease: that all contract the illness from one another. Such also are the workers of wickedness; for one transmits the disease to another, and they both become sick and perish together.

Flee the imitations of those who are condemned.

St. Gregory of Nazianzus, *In Apol.* — It is easier to become a partaker of vice than to impart virtue; because it is also easier to contract a disease than to bestow health upon others.

The same, *Tetrastich* 17–48: ^B Close your ears with wax against base words, And the most effeminate strains of songs; Let them always stand open to honest speech. To hear, to speak, and to act are not far apart. Always prefer upright men to the wicked; For if you are frequently with the evil, you will surely be evil.

St. Athanasius — We must not only abstain from evil deeds, but we must also turn away from those who perpetrate them.

St. Cyril — It was forbidden for the Israelites to associate with the wicked, the Mosaic law having also decreed this. For it gave express orders that those who were sanctified should make haste to depart as soon as possible from the company of those whose life is depraved and impure.

St. Clement — Departure from the wicked is the salvation of the soul.

St. Basil, *In Ps. 1* — The Psalmist has proposed to us three things which we must avoid: namely, not to walk in the counsel of the ungodly, not to stand in the way of sinners, and not to sit in the seat of the pestilent. ^C

*Ibid.* — "Do not sit in the seat of the pestilent" (Ps. 1:1). Weigh well in your mind whom he calls "pestilent": clearly those who transmit the disease of their own soul to others. Or do you not see how those fornicators who sit in the marketplace hold the modest and temperate up to ridicule, and narrate their own outrages, and their pursuits of darkness, and recount their shameful lusts as if they were some brilliant and strenuous exploits? These, indeed, are the pestilent, since they strive with persistent zeal to insinuate their own evil into everyone.

*Ibid.* — The spirit of fornication does not endure to keep its iniquity within one person, but others who are equal are brought in: revels, drunkenness, obscene tales, a harlot drinking with them, smiling at one, inciting another, and inflaming everyone with the desire for her own wickedness. Is this plague really small, or is the communication of the evil slight? ^D

St. Nilus — Let us flee the assemblies of unprofitable men and embrace solitude. For familiarity with wicked men brings destruction and weakens the state of the soul. For as those who move about in pestilential air cannot help but fall ill, so too those who dwell among men who have no discernment of virtue and vice contract their vice.

Josephus — The perverse morals of those who together...

^A dwell produce discord and contentions: and although others may be of good disposition, they yet maintain the sentiment of benevolence.

Philo — The familiarities of fools are deadly, and the soul, even against its will, reflects the images of ^B their dementia.

TITLE XVIII. — Concerning wisdom, and erudition, and discernment.

Prov. 1, 20, 21. — « Wisdom is celebrated in the exits of the ways; she gives her voice freely in the squares; she preaches on the edges of the walls; she sits among the squares of the powerful; and she speaks confidently in the gates of the city. »

Prov. XVI, 20. — « He who is prudent in business is an inventor of good things. »

Prov. X, 13. — « He who brings forth wisdom from his lips strikes the heartless man with a rod. »

Prov. VII, 4. — « Make prudence familiar to yourself. »

Prov. III, 35, 38. — « The wise shall possess glory. Blessed is the man who has found wisdom, and the mortal who has found prudence. For the trading of it is better than treasures of gold and silver. It is more precious ^C than costly stones; no evil is set against it; and everything precious is not worthy of it. »

Prov. XVI, 17. — « The nests of prudence are better than silver. »

Prov. III, 17. — « Her ways are beautiful ways, and all her paths are in peace. She is a tree of life to all who lay hold of her. »

Prov. IV, 5. — « Acquire wisdom, acquire discernment; do not forget, so that it may give to your head a crown of graces. »

Prov. VIII, 10, 11. — « Receive discipline; and not silver, and knowledge more than proven gold. For wisdom is better than costly stones; and everything precious is not worthy of it. »

Prov. IX, 12. — « Son, if you become wise, you will be wise for yourself and for your neighbor. »

Prov. VIII, 20. — « I walk in the ways of righteousness, and I move in the midst of the paths of righteousness, says ^D Wisdom. »

Prov. XII, 24. — « A wise man is a throne of perception. »

Prov. XXIV, 3. — « With wisdom a house is built, and with discernment it is restored. »

Prov. XXIX, 3. — « A father rejoices over a man who loves wisdom. »

Eccl. IV, 13. — « Better is a poor and wise boy than an old and foolish king. »

Baruch IV, 2. — « Go toward the splendor of wisdom, before the light thereof. »

Baruch III, 29, 30. — « Who has ascended into heaven and taken her, and brought her down from the clouds? Who has crossed over the sea and found her? There is none who knows her way, nor anyone who considers

of it; but He who knows all things, knows it; He found it out by His own understanding.” ^A

Wis. vi, 13.—“Bright and unfading is wisdom, and it is easily seen by those who love it. A multitude of the wise is the salvation of the world.”

Wis. vii, 8, 9.—“I accounted wealth as nothing in comparison with it: for all gold in its sight is a little sand. But all good things came to me together with it.”

Wis. ix, 4.—“Give me, O Lord, wisdom that sits by Thy throne.”

“The Lord Himself created wisdom, and He saw it, and numbered it.”

Wis. vii, 28.—“God loves nothing except him who dwells with wisdom. Malice does not prevail against wisdom.” ^B

Wis. viii, 5, 6.—“If riches are a desirable possession in life, what is richer than wisdom, which works all things? Its conversation has no bitterness, nor does its company have pain, but joy and gladness.”

Eccli. iv, 11-14.—“Wisdom has exalted its children. He who loves it loves life, and those who watch for it shall be filled with gladness. He who holds it fast will inherit life: and wherever he enters, the Lord blesses, and God loves those who love it. He who obeys it will judge the nations, and he who listens to it will dwell in confidence.”

Eccli. vi, 18.—“My son, in your youth choose instruction, and as one who plows and sows, come to it.”

Eccli. viii, 9.—“Do not despise the discourse of the wise, and be conversant in their proverbs.”

Eccli. ix, 21.—“Take counsel with the wise, and let your reasoning be with those who are prudent.” ^C

Eccli. xi, 1.—“Wisdom will exalt the head of one of low degree, and will seat him in the midst of the great.”

Eccli. xvi, 5.—“By one man of understanding a city will be inhabited.”

Eccli. xxiv, 27.—“My memory is sweeter than honey. He who listens to me will not be put to shame.”

Eccli. xxxvii, 26.—“A wise man will instruct his own people. A wise man will be filled with blessing, and all who see him shall call him blessed.”

Eccli. xxvi, 18.—“There is no exchange for a learned soul.” ^D

S. Basil, Hom. in princ. Proverb.—“Wisdom is the knowledge of divine and human things, and of the causes of these.”

“The end of philosophy, for him who professes the study of philosophy, is this: that as far as it is possible, he may attain to the likeness of God.”

S. Chrysost.—“We should not judge prudence by age.”

Didymus.—“The knowledge that one is ignorant of something belongs to wisdom; just as the knowledge that one has committed an injustice belongs to justice.”

It is of the same wisdom neither to be carried away toward the pleasant things that are indifferent, nor to be cast down toward those that are grievous. ^A

Philo. The wise man alone is free and a ruler, even if he has six hundred masters of his body. Every wise man is a friend of God. The same, *Lib. de Abrahamo*.—And indeed the wise man is the first of the human race, as a pilot in a ship, a governor in a city, a general in war, the soul in the body, the mind in the soul; and again, heaven in the world, and God in heaven. Wherefore the honorable and urbane man is and should be called senior, while every fool is younger and posterior, pursuing as he does the things of youth which ought to be placed in the last rank. To seek or to inquire is most useful for learning. ^B

TITLE XIX. — Of the Anguish and Distraction of Affairs.

“All the life of the impious is in anxiety.” (Job xv, 20.) “And again, to the sinner He has given distraction.” (Eccles. ii, 26.) “I find confusion and roving to be more bitter than death.” (Eccles. vii, 25.) “My son, let not your activities be about many things. If you multiply them, you will not be innocent.” (Eccli. xi, 10.) “He who pursues business deals will fall into judgments.” (Eccli. xxix, 27.) “A hard heart shall be burdened with sorrows.” (Eccli. iii, 29.) “A merchant is with difficulty freed from offense.” (Eccli. xxvi, 28.) ^C “He who presides over an alien dispute is like one who holds a dog by the tail.”

It is impossible for one to attain hope, labor, meditation on the things of God, and prayer among those things that distract the soul and produce worldly occupations. The same. Just as it is not possible for a dirty mirror to receive the images of forms, so neither is it possible for a soul that is fixed upon the cares of this life, and darkened by the passions that spring from the disposition of the flesh, to receive divine illuminations. The same, *Epist. 1*.—Just as an eye that is constantly being moved about, now being carried toward the sides, and now being turned rapidly up and down, is not able to see clearly the object set before it—but rather it is necessary for the sight to be fixed upon what is seen if it is to make the vision clear—so also it is impossible for the mind of man, being dragged about by countless worldly concerns, to gaze clearly upon the truth. ^D

Sailors and pilots do everything to cross the sea and arrive at the harbor. We, however, being middle-sea, strive to be tossed about continuously in the surges of worldly affairs, moving about in the marketplaces and in the tribunals.

^A *Theotimi.* To a perturbed and anxious mind, neither any virtuous thought nor the grace of God enters.

It is the mark of a perfect soul to be free from anxiety, but of an impious one to be consumed by cares. For it is said of the perfect soul that it is a lily in the midst of thorns. This signifies tranquility of soul. For in the Gospel, the soul free from cares is designated by the lily. It does not toil, nor does it spin, and yet it is clothed in glory greater than Solomon's (Matt. vi, 28). But concerning those who expend much care on bodily things, Scripture says: "The whole life of the impious is in care" (Job xv, 20). For it is truly impious to stretch out the care of bodily things across one's entire life and to display no zeal for the things to come.

For which reason, those who were nourished in scarlet embrace dung-heaps, Jeremiah said in Lamentations (Lam. iv, 5). Indeed, when we rest in noble and ardent thoughts, we are nourished in scarlet. But when we wallow in earthly affairs, then we embrace dung-heaps. ^B

He who walks on all fours is unclean. Now, he proceeds on four feet who places his trust in sensible things and, by the occupation of these, entirely drags down his ruling faculty.

Just as those who are in chains walk with difficulty, so those who are entangled in this life cannot complete the course of virtue purely and fully.

TIT. XX. — Concerning those who frequently visit the houses of others.

*Prov.* xxiii, 27. — « A punctured jar is a strange house. »

*Prov.* xxi, 25. — « The foot of a fool is swift to house; but a man of experience will be ashamed of a face. » ^C

TIT. XXI. — Concerning good counsel and instruction.

*Prov.* i, 33. — « He who hears me shall dwell in hope, and shall be quiet, free from fear of all evil. »

*Prov.* iii, seqq. — « My son, do not forget my laws, but let your heart keep my words. For they will add to you length of days, and years of life, and peace. My son, do not let them slip; but keep my counsel and understanding, that it may be for your soul, and grace will be around your neck. There will be healing for your flesh, and care for your bones, so that you may walk confidently in peace all your ways, and your foot will not stumble. For if you sit, you will be without terror; and if you sleep, your sleep will be sweet, and you will not fear a sudden terror, nor the onset of the impious coming against you. For the Lord will be upon all your ways, and will establish your foot, that you may not be snared. » ^D

TIT. XXII. — Concerning evil counsel and instruction.

*Job* ii, seqq. — « But after a long time had passed, his wife said to Job: How long will you persist, saying: Behold, I wait for a little time still, expecting the hope of my salvation? Behold, your memory has perished from the earth. Your sons and daughters, the pains and travails of my womb, which I have labored for in vain with hardships. You, however,

^A you sit on a dunghill, dwelling under the open sky. And I, a wanderer and a servant, going from place to place, and from house to house, awaiting the sun, that it may set, so that I may rest from the hardships and pains that now press upon me. But speak some word against the Lord, and die. But he, looking at her, said: You have spoken like one of the foolish women. If we have received good things from the hand of the Lord, shall we not endure the evil? »

*Prov. XVII, 4.* — « A wicked man will obey the tongues of the lawless. »

*Prov. I, 10 seqq.* — « My son, let not wicked counsel seize you. »

« My son, let not ungodly men lead you astray, nor consent. If they plead with you, saying: Come with us, share in blood, let us hide the just man in the earth unjustly; let us swallow him up ^B like Hades while he is living, and let us take away his memory from the earth; let us seize his precious possession, and let us fill our houses with spoils; cast your share among us, and let there be one common purse for all of us, and let there be one bag: my son, do not go on the way with them. Decline your foot from their paths. For not unjustly are nets spread for the winged. »

*Paral. XIX, 1-4.* — « And it happened after the king of the sons of Ammon died, that his son Annon reigned in his stead. And David said: I will show kindness to him, just as his father showed to me. David therefore sent to console him: and the princes of Ammon said to their lord: Does David send comforters to honor your father? Is it not rather to explore the city, and to spy it out? And he shaved the beards of the servants of David, and cut their garments in the middle, and sent them away. »

^C *Schol.* Annon, having been persuaded by the lawless counsel of his servants, and having insulted those sent by David through the removal of their beards and garments, lost his country and his kingdom.

*II Reg. XIII, 3-5.* — « Amnon had a friend named Jonathan, very prudent, and he said to Amnon: Why are you so wasted? And Amnon said: I love my sister Thamar. And Jonathan said to him: Lie down upon your bed, and pretend to be ill; and your father will come to visit you, and you will say to him: Let Thamar my sister come, I pray, and let her stand before me, feeding me, and let her make food in my sight. »

*Schol.* The counsel of Jonathan was pestiferous ^D to Amnon. For his brother slew him.

*S. Basil.* — When we are commanded by anyone to do something contrary to the Lord’s commandment, and which makes it void or defiles it, then it is timely to say: "We must obey God rather than men (Act. V, 29);" keeping in mind that the Lord says: "They shall not follow a stranger, because they do not know the voice of strangers."

(John X, 5)." And that which the Apostle, for the sake of our caution, boldly pronounced in such a way that he censured even the angels themselves, using these words: "But even if we, or an angel from heaven, should preach a gospel to you other than that which you have received, let him be anathema (Gal. I, 8)." From which we learn that, however dear or eminent he may be who forbids us, he must be anathema to everyone who is endowed with the love of God. ^A

TIT. XXIII. — Concerning circumspection [or yielding].

"For though I was free from all, I have made myself a servant to all, that I might gain the more. And to the Jews I became as a Jew, that I might gain the Jews; to those who are under the law, as under the law, that I might gain those who are under the law; to those who are without law, as without law (not being without the law of God, but under the law of Christ), that I might gain those who are without law. To the weak I became as weak, that I might gain the weak. I have become all things to all men, that I might by all means save some (1 Cor. IX, 20-24)."

"He who does not exert himself for his own house shall possess the winds (Prov. XI, 29)." ^B

TIT. XXIV. — Concerning the Holy Cross.

"You have given a sign to those who fear you, that they may flee from before the bow (Ps. LIX, 6)."

"They shall be manifest who seal the law, that they may not learn (Isa. VIII, 16)."

"The Lord said to the man who was clothed in the priestly garment: Give the sign upon the foreheads of the men who are groaning and grieving over all the injustices. And go through the midst of Jerusalem, and strike; do not spare, and do not have pity on old man or youth, or women and nursing infants: exterminate them all. But upon all those on whom is the sign, do not approach (Ezech. IX, 4-6)." ^C

If Christ suffered anything, He did not suffer it for His own sake, nor for the sake of His Father, but that He might procure salvation for the human race. And if you wish to know, most beloved, the power of the Cross, listen. The Cross is the hope of Christians; the Cross is the guide of the blind; the Cross is the way of the straying; the Cross is the staff of the lame; the Cross is the consolation of the poor; the Cross is the bridle of the rich; the Cross is the casting down of the proud; the Cross is a trophy against demons; the Cross is a victory over the devil; the Cross is the abundance of the needy; the Cross is the hope of the despairing; the Cross is the resurrection of the dead; the Cross is the helmsman of those who sail; ^D the Cross is the harbor for those who are tossed by the tempest; the Cross is a wall for those who are harassed by wars; the Cross is the father of orphans; the Cross is the protector of widows; the Cross is the judge of the unjust; the Cross is the refreshment of those who are oppressed; the Cross is the guardian of little ones; the Cross is light to those who sit in darkness; the Cross is the freedom of slaves; the Cross is the exercise and training of monks; the Cross is the purity of virgins; the Cross is the joy of priests; the Cross is the foundation of the Church; the Cross is the bread of the hungry; the Cross is the fountain of the thirsty; the Cross is the covering of the naked.

Since Satan first killed the first-formed man through the tree, for this reason the Lord, having clothed Himself in humanity, through the tree of the Cross made the devil to be trampled under the feet of man. For whoever possesses the sign of the Cross tramples upon his power. ^A If you are going into battle, and you see your enemy sharpening swords against you, do not bring anything of the sort with you, but keep the sign of the Cross in your heart and on your forehead, and advance against him, saying: "Some in chariots, and some in horses; but we will call upon the name of the Lord our God" (Ps. xix, 8). And you will see that all those things will vanish like chaff, but you will be roused and stand upright. For David predicted regarding the sign of the Cross, saying: "Thou hast given a sign to them that fear thee, that they may flee from the face of the bow" (Ps. lix, 6). What sign did He give us, if not the mystery of the Cross? By this sign, walls are broken down; enemies are mown down like grass; demons are put to flight; and all things are subjected to the wood of the Cross, through the power of Him who was crucified upon it. ^B

Letter T.

TIT. I. — On honor: and that we ought to honor one another.

"An ungodly man hath not reverenced the face of an honorable man, nor does he know how to show honor to such people." (Job xxxiv, 19). "Be kindly affectioned one to another with brotherly love; in honor preferring one another." (Rom. xii, 10). "As the servants of God, honor all men." (I Pet. ii, 17). ^C

TIT. II. — On tax collectors.

What is a toll booth? Legalized plunder, violence exercised with boldness, injustice fortified by the patronage of law. What is a toll booth? A shameless sin; plunder that has no pretext, worse than robbery. A robber, even when stealing, feels shame; but this man, when plundering, does so with a hardened face.

TIT. III. — On the authors of tumults.

"A perverse heart deviseth mischief; at all times such a man stirs up tumults in the city. Therefore his destruction shall come suddenly, for he delights in all things which God hates." (Prov. vi, 14, 15). "Ungodly men have set a city on fire."

TIT. IV. — On order, status, and sequence; and that these must be kept everywhere.

"Let every man abide in the same calling wherein he was called, brethren." (I Cor. vii, 20). Order is the mother of all things. ^D

TIT. V. — On those who are humble-minded.

"Abraham answered and said, Now I have begun" (Gen. xviii, 27).