Pastoral Rule; Letters

How the kindly-disposed and the envious are to be admonished.

(Admonition 11.) Differently to be admonished are the kindly-disposed and the envious. For the kindly-disposed are to be admonished so to rejoice in what is good in others as to desire to have the like as their own; so to praise with affection the deeds of their neighbours as also to multiply them by imitation, lest in this stadium of the present life they assist at the contest of others as eager backers, but inert spectators, and remain without a prize after the contest, in that they toiled not in the contest, and should then regard with sorrow the palms of those in the midst of whose toils they stood idle. For indeed we sin greatly if we love not the good deeds of others: but we win no reward if we imitate not so far as we can the things which we love. Wherefore the kindly-disposed should be told that if they make no haste to imitate the good which they applaud, the holiness of virtue pleases them in like manner as the vanity of scenic exhibitions of skill pleases foolish spectators: for these extol with applauses the performances of charioteers and players, and yet do not long to be such as they see those whom they praise to be. They admire them for having done pleasing things, and yet they shun pleasing in like manner. The kindly-disposed are to be told that when they behold the deeds of their neighbours they should return to their own heart, and presume not on actions which are not their own, nor praise what is good while they refuse to do it. More heavily, indeed, must those be smitten by final vengeance who have been pleased by that which they would not imitate.

The envious are to be admonished how great is their blindness who fail by other men's advancement, and pine away at other men's rejoicing; how great is their unhappiness who are made worse by the bettering of their neighbour, and in beholding the increase of another's prosperity are uneasily vexed within themselves, and die of the plague of their own heart. What can be more unhappy than these, who, when touched by the sight of happiness, are made more wicked by the pain of seeing it? But, moreover, the good things of others which they cannot have they might, if they loved them, make their own. For indeed all are constituted together in faith as are many members in one body; which are indeed diverse as to their office, but in mutually agreeing with each other are made one. Whence it comes to pass that the foot sees by the eye, and the eyes walk by the feet; that the hearing of the ears serves the mouth, and the tongue of the mouth concurs with the ears for their benefit; that the belly supports the hands, and the hands work for the belly. In the very arrangement of the body, therefore, we learn what we should observe in our conduct. It is, then, too shameful not to act up to what we are. Those things, in fact, are ours which we love in others, even though we cannot follow them; and what things are loved in us become theirs that love them. Hence, then, let the envious consider of how great power is charity, which makes ours without labour works of labour not our own. The envious are therefore to be told that, when they fail to keep themselves from spite, they are being sunk into the old wickedness of the wily foe. For of him it is written, But by envy of the devil death entered into the world (Wisd. ii. 24). For, because he had himself lost heaven, he envied it to created man, and, being himself ruined, by ruining others he heaped up his own damnation. The envious are to be admonished, that they may learn to how great slips of ruin growing under them they are liable; since, while they cast not forth spite out of their heart, they are slipping down to open wickedness of deeds. For, unless Cain had envied the accepted sacrifice of his brother, he would never have come to taking away his life. Whence it is written, And the Lord had respect unto Abel and to his offering, but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countenance fell (Gen. iv. 4). Thus spite on account of the sacrifice was the seed-plot of fratricide. For him whose being better than himself vexed him he cut off from being at all. The envious are to be told that, while they consume themselves with this inward plague, they destroy whatever good they seem to have within them. Whence it is written, Soundness of heart is the life of the flesh, but envy the rottenness of the bones (Prov. xiv. 30). For what is signified by the flesh but certain weak and tender actions, and what by the bones but brave ones? And for the most part it comes to pass that some, with innocence of heart, in some of their actions seem weak; but others, though performing some stout deeds before human eyes, still pine away inwardly with the pestilence of envy towards what is good in others. Wherefore it is well said, Soundness of heart is the life of the flesh; because, if innocence of mind is kept, even such things as are weak outwardly are in time strengthened. And rightly it is there added, Envy is the rottenness of the bones; because through the vice of spite what seems strong to human eyes perishes in the eyes of God. For the rotting of the bones through envy means that certain even strong things utterly perish.

How the simple and the crafty are to be admonished.

(Admonition 12.) Differently to be admonished are the simple and the insincere. The simple are to be praised for studying never to say what is false, but to be admonished to know how sometimes to be silent about what is true. For, as falsehood has always harmed him that speaks it, so sometimes the hearing of truth has done harm to some. Wherefore the Lord before His disciples, tempering His speech with silence, says, I have many things to say unto you, but ye cannot bear them now (Joh. xvi. 12). The simple are therefore to be admonished that, as they always avoid deceit advantageously, so they should always utter truth advantageously. They are to be admonished to add prudence to the goodness of simplicity, to the end that they may so possess the security of simplicity as not to lose the circumspection of prudence. For hence it is said by the teacher of the Gentiles, I would have you wise in that which is good, but simple concerning evil (Rom. xvi. 19). Hence the Truth in person admonishes His elect, saying, Be ye wise as serpents, but simple as doves (Matth. x. 16); because, to wit, in the hearts of the elect the wisdom of the serpent ought to sharpen the simplicity of the dove and the simplicity of the dove temper the wisdom of the serpent, to the end that neither through prudence they be seduced into cunning, nor from simplicity grow torpid in the exercise of the understanding.

But, on the other hand, the insincere are to be admonished to learn how heavy is the labour of duplicity, which with guilt they endure. For, while they are afraid of being found out, they are ever seeking dishonest defences, they are agitated by fearful suspicions. But there is nothing safer for defence than sincerity, nothing easier to say than truth. For, when obliged to defend its deceit, the heart is wearied with hard labour. For hence it is written, The labour of their own lips shall cover them (Ps. cxxxix. 10). For what now fills them then covers them, since it then presses down with sharp retribution him whose soul it now elevates with a mild disquietude. Hence it is said through Jeremiah, They have taught their tongue to speak lies, and weary themselves to commit iniquity (Jerem. ix. 5): as if it were said plainly, They who might have been friends of truth without labour, labour to sin; and, while they refuse to live in simplicity, by labours require that they should die. For commonly, when taken in a fault, while they shrink from being known to be such as they are, they hide themselves under a veil of deceit, and endeavour to excuse their sin, which is already plainly perceived; so that often one who has a care to reprove their faults, led astray by the mists of the falsehood that surrounds them, finds himself to have almost lost what he just now held as certain concerning them. Hence it is rightly said through the prophet, under the similitude of Judah, to the soul that sins and excuses itself, There the urchin had her nest (Isai. xxxiv. 15). For by the name of urchin is denoted the duplicity of a mind that is insincere, and cunningly defends itself; because, to wit, when an urchin is caught, its head is perceived, and its feet appear, and its whole body is exposed to view; but no sooner has it been caught than it gathers itself into a ball, draws in its feet, hides its head, and all is lost together within the hands of him that holds it which before was all visible together. So assuredly, so insincere minds are, when they are seized hold of in their transgressions. For the head of the urchin is perceived, because it appears from what beginning the sinner has advanced to his crime; the feet of the urchin are seen, because it is discovered by what steps the iniquity has been perpetrated; and yet by suddenly adducing excuses the insincere mind gathers in its feet, in that it hides all traces of its iniquity; it draws in the head, because by strange defences it makes out that it has not even begun any evil; and it remains as it were a ball in the hand of one that holds it, because one that takes it to task, suddenly losing all that he had just now come to the knowledge of, holds the sinner rolled up within his own consciousness, and, though he had seen the whole of him when he was caught, yet, illuded by the tergiversation of dishonest defence, he is in like measure ignorant of the whole of him. Thus the urchin has her nest in the reprobate, because the duplicity of a crafty mind, gathering itself up within itself, hides itself in the darkness of its self-defence.

Let the insincere hear what is written, He that walketh in simplicity walketh surely (Prov. x. 9). For indeed simplicity of conduct is an assurance of great security. Let them hear what is said by the mouth of the wise man, The holy spirit of discipline will flee deceit (Wisd. i. 5). Let them hear what is again affirmed by the witness of Scripture, His communing is with the simple (Prov. iii. 32). For God's communing is His revealing of secrets to human minds by the illumination of His presence. He is therefore said to commune with the simple, because He illuminates with the ray of His visitation concerning supernal mysteries the minds of those whom no shade of duplicity obscures. But it is a special evil of the double-minded, that, while they deceive others by their crooked and double conduct, they glory as though they were surpassingly prudent beyond others; and, since they consider not the strictness of retribution, they exult, miserable men that they are, in their own losses. But let them hear how the prophet Zephaniah holds out over them the power of divine rebuke, saying, Behold the day of the Lord cometh, great and horrible, the day of wrath, that day; a day of darkness and gloominess, a day of cloud and whirlwind, a day of trumpet and clangour, upon all fenced cities, and upon all lofty corners (Zephan. i. 15, 16). For what is expressed by fenced cities but minds suspected, and surrounded ever with a fallacious defence; minds which, as often as their fault is attacked, suffer not the darts of truth to reach them? And what is signified by lofty corners (a wall being always double in corners) but insincere hearts; which, while they shun the simplicity of truth, are in a manner doubled back upon themselves in the crookedness of duplicity, and, what is worse, from their very fault of insincerity lift themselves in their thoughts with the pride of prudence? Therefore the day of the Lord comes full of vengeance and rebuke upon fenced cities and upon lofty corners, because the wrath of the last judgment both destroys human hearts that have been closed by defences against the truth, and unfolds such as have been folded up in duplicities. For then the fenced cities fall, because souls which God has not penetrated will be damned. Then the lofty corners tumble, because hearts which erect themselves in the prudence of insincerity are prostrated by the sentence of righteousness.

How the whole and the sick are to be admonished.

(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever. For it is written, Behold now is the acceptable time, behold now is the day of salvation (2 Cor. vi. 2). They are to be admonished lest, if they will not please God when they may, they may be not able when, too late, they would. For hence it is that Wisdom afterward deserts those whom, too long refusing, she before called, saying, I have called, and ye refused; I have stretched out my hand, and no man regarded; ye have set at naught all my counsel, and would none of my reproof: I will also laugh at your destruction, and will mock when what you feared cometh (Prov. i. 24, seq.). And again, Then shall they call upon me, and I will not hearken; they shall rise early, and shall not find me (Ibid. 28). And so, when health of body, received for the purpose of doing good, is despised, it is felt, after it is lost, how precious was the gift: and at the last it is fruitlessly sought, having been enjoyed unprofitably when granted at the fit time. Whence it is well said through Solomon, Give not thine honour unto aliens and thy years unto the cruel, lest haply strangers be filled with thy wealth, and thy labours be in the house of a stranger, and thou moan at the last, when thy flesh and thy body are consumed (Ibid. v. 9, seq.). For who are aliens from us but malignant spirits, who are separated from the lot of the heavenly country? And what is our honour but that, though made in bodies of clay, we are yet created after the image and likeness of our Maker? Or who else is cruel but that apostate angel, who has both smitten himself with the pain of death through pride, and has not spared, though lost, to bring death upon the human race? He therefore gives his honour unto aliens who, being made after the image and likeness of God, devotes the seasons of his life to the pleasures of malignant spirits. He also surrenders his years to the cruel one who spends the space of life accorded him after the will of the ill-domineering adversary. And in the same place it is well added, Lest haply strangers be filled with thy wealth, and labours be in the house of a stranger. For whosoever, through the healthy estate of body received by him, or the wisdom of mind granted to him, labours not in the practice of virtues but in the perpetration of vices, he by no means fills his own house, but the habitations of strangers, with his wealth: that is, he multiplies the deeds of unclean spirits, and indeed so acts, in his luxuriousness or his pride, as even to increase the number of the lost by the addition of himself. Further, it is well added, And thou moan at the last, when thy flesh and thy body are consumed. For, for the most part, the health of the flesh which has been received is spent through vices: but, when it is suddenly withdrawn, when the flesh is worn with afflictions, when the soul is already urged to go forth, then lost health, long enjoyed for ill, is sought again as though for living well. And then men moan for that they would not serve God, when altogether unable to repair the losses of their negligence by serving Him. Whence it is said in another place, When He slew them, then they sought Him (Ps. lxxvii. 34).

But, on the other hand, the sick are to be admonished that they feel themselves to be sons of God in that the scourge of discipline chastises them. For, unless He purposed to give them an inheritance after correction, He would not have a care to educate them by afflictions. For hence the Lord says to John by the angel, Whom I love I rebuke and chasten (Rev. iii. 19; Prov. iii. 11). Hence again it is written, My son despise not thou the discipline of the Lord, nor faint when thou art rebuked of Him. For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth (Heb. xii. 5, 6). Hence the Psalmist says, Many are the tribulations of the righteous, and out of all these hath the Lord delivered them (Ps. xxxiii. 20). Hence also the blessed Job, crying out in his sorrow, says, If l be righteous, I will not lift up my head, being saturated with affliction and misery (Job x. 15). The sick are to be told that, if they believe the heavenly country to be their own, they must needs endure labours in this as in a strange land. For hence it was that the stones were hammered outside, that they might be laid without sound of hammer in the building of the temple of the Lord; because, that is, we are now hammered with scourges without, that we may be afterwards set in our places within, without stroke of discipline, in the temple of God; to the end that strokes may now cut away whatever is superfluous in us, and then the concord of charity alone bind us together in the building. The sick are to be admonished to consider what severe scourges of discipline chastise our sons after the flesh for attaining earthly inheritances. What pain, then, of divine correction is hard upon us, by which both a never-to-be-lost inheritance is attained, and punishments which shall endure for ever are avoided? For hence Paul says, We have had fathers of our flesh as our educators, and we gave them reverence: shall we not much more be in subjection unto the Father of spirits and live? And they indeed for a few days educated us after their own will; but He for our profit in the receiving of His sanctification (Heb. xii. 9, 10).

The sick are to be admonished to consider how great health of the heart is in bodily affliction, which recalls the mind to knowledge of itself, and renews the memory of infirmity which health for the most part casts away, so that the spirit, which is carried out of itself into elation, may be reminded by the smitten flesh from which it suffers to what condition it is subject. Which thing is rightly signified to Balaam (had he but been willing to follow obediently the voice of God) in the very retardation of his journey (Num. xxii. 23, seq.). For Balaam is on his way to attain his purpose; but the animal which is under him thwarts his desire. The ass, stopped by the prohibition, sees an angel which the human mind sees not; because for the most part the flesh, slow through afflictions, indicates to the mind from the scourge which it endures the God whom the mind itself which has the flesh under it did not see, in such sort as to impede the eagerness of the spirit which desires to advance in this world as though proceeding on a journey, until it makes known to it the invisible one who stands in its way. Whence also it is well said through Peter, He had the dumb beast of burden for a rebuke of his madness, which speaking with a man's voice forbade the foolishness of the prophet (2 Pet. ii. 16). For indeed a man is rebuked as mad by a dumb beast of burden, when an elated mind is reminded by the afflicted flesh of the good of humility which it ought to retain. But Balaam did not obtain the benefit of this rebuke for this reason, that, going to curse, he changed his voice, but not his mind. The sick are to be admonished to consider how great a boon is bodily affliction, which both washes away committed sins and restrains those which might have been committed, which inflicts on the troubled mind wounds of penitence derived from outward stripes. Whence it is written, The blueness of a wound cleanseth away evil, and stripes in the secret parts of the belly (Prov. xx. 30). For the blueness of a wound cleanseth away evil, because the pain of scourges cleanses iniquities, whether meditated or perpetrated. But by the appellation of belly the mind is wont to be understood. For that the mind is called the belly is taught by that sentence in which it is written, The spirit of man is the lamp of the Lord, which searcheth all the secret parts of the belly (Ibid. 27). As if to say, The illumination of Divine inspiration, when it comes into a man's mind, shews it to itself by illuminating it, whereas before the coming of the Holy Spirit it both could entertain bad thoughts and knew not how to estimate them. Then, the blueness of a wound cleanses away evil, and stripes in the secret parts of the belly, because when we are smitten outwardly, we are recalled, silent and afflicted, to memory of our sins, and bring back before our eyes all our past evil deeds, and through what we suffer outwardly we grieve inwardly the more for what we have done. Whence it comes to pass that in the midst of open wounds of the body the secret stripe in the belly cleanses us more fully, because a hidden wound of sorrow heals the iniquities of evil-doing.

The sick are to be admonished, to the end that they may keep the virtue of patience, to consider incessantly how great evils our Redeemer endured from those whom He had created; that He bore so many vile insults of reproach; that, while daily snatching the souls of captives from the hand of the old enemy, He took blows on the face from insulting men; that, while washing us with the water of salvation, He hid not His face from the spittings of the faithless; that, while delivering us by His advocacy from eternal punishments, He bore scourges in silence; that, while giving to us everlasting honours among the choirs of angels, He endured buffets; that, while saving us from the prickings of our sins, He refused not to submit His head to thorns; that, while inebriating us with eternal sweetness, He accepted in His thirst the bitterness of gall; that He Who for us adored the Father though equal to Him in Godhead, when adored in mockery held His peace: that, while preparing life for the dead, He Who was Himself the life came even unto death. Why, then, is it thought hard that man should endure scourges from God for evil-doing, if God underwent so great evils for well-doing? Or who with sound understanding can be ungrateful for being himself smitten, when even He Who lived here without sin went not hence without a scourge?

How those who fear scourges and those who contemn them are to be admonished.

(Admonition 14.) Differently to be admonished are those who fear scourges, and on that account live innocently, and those who have grown so hard in wickedness as not to be corrected even by scourges. For those who fear scourges are to be told by no means to desire temporal goods as being of great account, seeing that bad men also have them, and by no means to shun present evils as intolerable, seeing they are not ignorant how for the most part good men also are touched by them. They are to be admonished that, if they desire to be truly free from evils, they should dread eternal punishments; nor yet continue in this fear of punishments, but grow up by the nursing of charity to the grace of love. For it is written, Perfect charity casteth out fear (1 Joh. iv. 18). And again it is written, Ye have not received the spirit of bondage again in fear, but the spirit of adoption of sons, wherein we cry, Abba, Father (Rom. viii. 15). Whence the same teacher says again, Where the Spirit of the Lord is, there is liberty (2 Cor. iii. 17). If, then, the fear of punishment still restrains from evil-doing, truly no liberty of spirit possesses the soul of him that so fears. For, were he not afraid of the punishment, he would doubtless commit the sin. The mind, therefore, that is bound by the bondage of fear knows not the grace of liberty. For good should be loved for itself, not pursued because of the compulsion of penalties. For he that does what is good for this reason, that he is afraid of the evil of torments, wishes that what he fears were not, that so he might commit what is unlawful boldly. Whence it appears clearer than the light that innocence is thus lost before God, in whose eyes evil desire is sin.

But, on the other hand, those whom not even scourges restrain from iniquities are to be smitten with sharper rebuke in proportion as they have grown hard with greater insensibility. For generally they are to be disdained without disdain, and despaired of without despair, so, to wit, that the despair exhibited may strike them with dread, and admonition following may bring them back to hope. Sternly, therefore, against them should the Divine judgments be set forth, that they may be recalled by consideration of eternal retribution to knowledge of themselves. For let them hear that in them is fulfilled that which is written, If thou shouldest bray a fool in a mortar, as if with a pestle pounding barley, his foolishness will not be taken away from him (Prov. xxvii. 22). Against these the prophet complains to the Lord, saying, Thou hast bruised them, and they have refused to receive discipline (Jer. v. 3). Hence it is that the Lord says, I have slain and destroyed this people, and yet they have not returned from their ways (Isai. ix. 13). Hence He says again, The people hath not returned to Him that smiteth them (Jer. xv. 6). Hence the prophet complains by the voice of the scourgers, saying, We have taken care for Babylon, and she is not healed (Jer. li. 9). For Babylon is taken care for, yet still not restored to health, when the mind, confused in evil-doing, hears the words of rebuke, feels the scourges of rebuke, and yet scorns to return to the straight paths of salvation. Hence the Lord reproaches the children of Israel, captive, but yet not converted from their iniquity, saying, The house of Israel is to Me become dross: all they are brass, and tin, and iron, and lead, in the midst of the furnace (Ezek. xxii. 18); as if to say plainly, I would have purified them by the fire of tribulation, and I sought that they should become silver or gold; but they have been turned before me in the furnace into brass, tin, iron, and lead, because even in tribulation they have broken forth, not to virtue but to vices. For indeed brass, when it is struck, returns a sound more than all other metals. He, therefore, who, when subjected to strokes, breaks out into a sound of murmuring is turned into brass in the midst of the furnace. But tin, when it is dressed with art, has a false show of silver. He, then, who is not free from the vice of pretence in the midst of tribulation becomes tin in the furnace. Moreover, he who plots against the life of his neighbour uses iron. Wherefore iron in the furnace is he who in tribulation loses not the malice that would do hurt. Lead, also, is the heaviest of metals. He, then, is found as lead in the furnace who, even when placed in the midst of tribulation, is not raised above earthly desires. Hence, again, it is written, She hath wearied herself with much labour, and her exceeding rust went not out from her, not even by fire (Ezek. xxiv. 12). For He brings upon us the fire of tribulation, that He may purge us from the rust of vices; but we lose not our rust even by fire, when even amid scourges we lack not vice. Hence the Prophet says again, The founder hath melted in vain; their wickednesses are not consumed (Jer. vi. 29).

It is, however, to be known that sometimes when they remain uncorrected amid the hardness of scourges, they are to be soothed by sweet admonition. For those who are not corrected by torments are sometimes restrained from unrighteous deeds by gentle blandishments. For commonly the sick too, whom a strong potion of medicine has not availed to cure, have been restored to their former health by tepid water; and some sores which cannot be cured by incision are healed by fomentations of oil; and hard adamant admits not at all of incision by steel, but is softened by the mild blood of goats.

How the silent and the talkative are to be admonished.

(Admonition 15.) Differently to be admonished are the over-silent, and those who spend time in much speaking. For it ought to be insinuated to the over-silent that while they shun some vices unadvisedly, they are, without its being perceived, implicated in worse. For often from bridling the tongue overmuch they suffer from more grievous loquacity in the heart; so that thoughts seethe the more in the mind from being straitened by the violent guard of indiscreet silence. And for the most part they overflow all the more widely as they count themselves the more secure because of not being seen by fault-finders without. Whence sometimes a man's mind is exalted into pride, and he despises as weak those whom he hears speaking. And, when he shuts the mouth of his body, he is not aware to what extent through his pride he lays himself open to vices. For his tongue he represses, his mind he exalts; and, little considering his own wickedness, accuses all in his own mind by so much the more freely as he does it also the more secretly. The over-silent are therefore to be admonished that they study anxiously to know, not only what manner of men they ought to exhibit themselves outwardly, but also what manner of men they ought to shew themselves inwardly; that they fear more a hidden judgment in respect of their thoughts than the reproof of their neighbours in respect of their speeches. For it is written, My son, attend unto my wisdom, and bow thine ear to my prudence, that thou mayest guard thy thoughts (Prov. v. 1). For, indeed, nothing is more fugitive than the heart, which deserts us as often as it slips away through bad thoughts. For hence the Psalmist says, My heart hath failed me (Ps. xxxix. 13¹). Hence, when he returns to himself, he says, Thy servant hath found his heart to pray to Thee (2 Sam. vii. 27). When, therefore, thought is kept under guard, the heart which was wont to fly away is found. Moreover, the over-silent for the most part, when they suffer some injustices, come to have a keener sense of pain from not speaking of what they endure. For, were the tongue to tell calmly the annoyances that have been caused, the pain would flow away from the consciousness. For closed sores torment the more; since, when the corruption that is hot within is cast out, the pain is opened out for healing. They, therefore, who are silent more than is expedient, ought to know this, lest, amid the annoyances which they endure while they hold their tongue, they aggravate the violence of their pain. For they are to be admonished that, if they love their neighbours as themselves, they should by no means keep from them the grounds on which they justly blame them. For from the medicine of the voice there is a concurrent effect for the health of both parties, while on the side of him who inflicts the injury his bad conduct is checked, and on the side of him who sustains it the violent heat of pain is allayed by opening out the sore. For those who take notice of what is evil in their neighbours, and yet refrain their tongue in silence, withdraw, as it were, the aid of medicine from observed sores, and become the causers of death, in that they would not cure the venom which they could have cured. The tongue, therefore, should be discreetly curbed, not tied up fast. For it is written, A wise man will hold his tongue until the time (Eccles. xx. 7); in order, assuredly, that, when he considers it opportune, he may relinquish the censorship of silence, and apply himself to the service of utility by speaking such things as are fit. And again it is written, A time to keep silence, and a time to speak (Eccles. iii. 7). For, indeed, the times for changes should be discreetly weighed, lest either, when the tongue ought to be restrained, it run loose to no profit in words, or, when it might speak with profit, it slothfully restrain itself. Considering which thing well, the Psalmist says, Set a watch, O Lord, on my mouth, and a door round about my lips (Ps. cxl. 3²). For he seeks not that a wall should be set on his lips, but a door: that is, what is opened and shut. Whence we, too, ought to learn warily, to the end that the voice discreetly and at the fitting time may open the mouth, and at the fitting time silence close it.

But, on the other hand, those who spend time in much speaking are to be admonished that they vigilantly note from what a state of rectitude they fall away when they flow abroad in a multitude of words. For the human mind, after the manner of water, when closed in, is collected unto higher levels, in that it seeks again the height from which it descended; and, when let loose, it falls away in that it disperses itself unprofitably through the lowest places. For by as many superfluous words as it is dissipated from the censorship of its silence, by so many streams, as it were, is it drawn away out of itself. Whence also it is unable to return inwardly to knowledge of itself, because, being scattered by much speaking, it excludes itself from the secret place of inmost consideration. But it uncovers its whole self to the wounds of the enemy who lies in want, because it surrounds itself with no defence of watchfulness. Hence it is written, As a city that lieth open and without environment of walls, so is a man that cannot keep in his spirit in speaking (Prov. xxv. 28). For, because it has not the wall of silence, the city of the mind lies open to the darts of the foe; and, when by words it casts itself out of itself, it shews itself exposed to the adversary. And he overcomes it with so much the less labour as with the more labour the mind itself, which is conquered, fights against itself by much speaking.

Moreover, since the indolent mind for the most part lapses by degrees into downfall, while we neglect to guard against idle words we go on to hurtful ones; so that at first it pleases us to talk of other men's affairs; afterwards the tongue gnaws with detraction the lives of those of whom we talk; but at last breaks out even into open slanders. Hence are sown pricking thorns, quarrels arise, the torches of enmities are kindled, the peace of hearts is extinguished. Whence it is well said through Solomon, He that letteth out water is a well-spring of strifes (Prov. xvii. 14). For to let out water is to let loose the tongue to a flux of speech. Wherefore, on the other hand, in a good sense it is said again, The words of a man's mouth are as deep water (Ibid. xviii. 4). He therefore who letteth out water is the wellspring of strifes, because he who curbs not his tongue dissipates concord. Hence on the other hand it is written, He that imposes silence on a fool allays enmities (Ibid. xxvi. 10). Moreover, that any one who gives himself to much speaking cannot keep the straight way of righteousness is testified by the Prophet, who says, A man full of words shall not be guided aright upon the earth (Ps. cxxxix. 12³). Hence also Solomon says again, In the multitude of words there shall not want sin (Prov. x. 19). Hence Isaiah says, The culture of righteousness is silence (Isai. xxxii. 17), indicating, to wit, that the righteousness of the mind is desolated when there is no stint of immoderate speaking. Hence James says, If any man thinketh himself to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain (James i. 26). Hence again he says, Let every man be swift to hear, but slow to speak (Ibid. 19). Hence again, defining the power of the tongue, he adds, An unruly evil, full of deadly poison (Ibid. iii. 8). Hence the Truth in person admonishes us, saying, Every idle word that men shall speak, they shall give account thereof in the day of judgment (Matth. xii. 36). For indeed every word is idle that lacks either a reason of just necessity or an intention of pious usefulness. If then an account is required of idle discourse, let us weigh well what punishment awaits much speaking, in which there is also the sin of hurtful words.