Sidenote: Exod. iii. 5.
Sidenote: Josh. v. 15.
Sidenote: Exod. xxiv. 13, 14.
1. IN the writings of certain authors we find a precept of Pythagoras
forbidding his disciples to enter upon the common path trodden by the
people. Now the source from whence he drew this is not unknown. For as
he derived (according to the general opinion) his descent from the Jews,
from their learning he derived also the precepts of his school. This
rendered him highly esteemed among philosophers, so that he hardly met,
it is said, with his equal. Now he had read in the book of Exodus that
by the Divine command Moses was bid _put off his shoes from off his
feet_. This command was also given to Joshua the son of Nun, namely
that they, when desired to walk along the Lord’s path, should shake off
the dust of the beaten and vulgar tracks. He had also read the command
to Moses to go up to the mount with the priests, while the people stood
apart. So God separated the priests from the people, and subsequently
commanded Moses himself to enter into the cloud.
2. You see then the separation. Nothing vulgar, nothing popular,
nothing in common with the desires and usages and manners of the rude
multitude is looked for in priests. The dignity of the priesthood
claims for itself a sober and unruffled calmness, a serious life,
an especial gravity. How can he be respected by the people, who is in
nothing distinct from the people, or different from the multitude? And
what can a man look up to in you who recognizes himself in you, who
sees nothing in you which is beyond himself, and who finds in you, to
whom he deems respect to be due, the things which he blushes at in
himself?
Sidenote: Job ix. 25.
Sidenote: Ib. vi. 19–21.
3. Wherefore let us pass over the opinions of the people, and the
resorts of the common herd, and the line of the beaten track, the
ground also of that common path along which he runs, whose _days
are swifter than a post_, of whom it is said, _they flee away, they
see no good_. But let us find for ourselves a path secluded from the
conversation of the proud, inaccessible to the works of the unlearned,
trodden by no polluted person, polluted that is by the stains of his
own sloth, and smeared by the smoke of iniquity, his soul darkened
and ruinous, one who has never tasted the sweetness of virtue, or at
any rate has thought that she should be looked upon askance rather
than met with direct regard and with open arms, who moreover (as is the
wont of many who seem to themselves witty and polite, and transform the
beauty of wisdom into dishonourable guile,) regards not true Grace, but
shrouded as it were in darkness, gives no credence to those who live
in the light of day, being of the number of the men of Tema and Sheba,
who fall off and turn away from the truth; of whom Job says, _Behold
ye the ways of them of Tema, the paths of the Sabæans, for they shall
be confounded who put their hopes in cities and in riches. So ye also
have risen against me without pity, therefore when ye see my wound, be
afraid._
Sidenote: Ib. xxviii. 14.
4. Let us then abandon these devious paths of them that turn aside,
and this dust of those who fail, who through their lust fall oftentimes
in the desert, and let us be converted and follow the way of wisdom,
that way which the children of those who boast and glorify themselves
have not trodden, that way which destruction knows not, and death is
ignorant of; for God hath marked it out; _the depth saith, It is not in
me, and the sea saith, It is not with me_. But if you seek for the way
of wisdom and discipline, to worship God, and to be subject to Him is
wisdom, and to abstain from sin is discipline.
5. What then have we to do with the way of this world, wherein is
temptation; yea the life itself of men is temptation, and more empty
even than vain fables, living in houses of clay, spending nights and
days in quest of gain, with their thoughts ever upon it, seeking like
hired servants their daily wages, and as they say grasshoppers do[160],
feeding on the empty breath of desires. Truly, like grasshoppers,
living from day to day, they burst with their own complainings[161].
For what is the semblance of men without gravity or discipline, but
that of grasshoppers, born to a daily death, chirping rather than
speaking? These beneath the heat of burning desires soothe themselves
with a song hurtful to themselves, and quickly die bearing no fruit,
and possessed of no grace. Noxious and crooked are their ways as
those of serpents, whose bodies are drawn along in poisoned folds, who
gather themselves up into a coil of wickedness[162], and cannot raise
themselves to heavenly things.
Sidenote: Ps. cxviii. 19.
Sidenote: S. Matt. vii. 14.
6. But let us enter the gates of the Lord, _the gates of righteousness_,
which the righteous entereth and _giveth praise unto the Lord_. But
few enter in here, wherefore the Lord saith, _Straight is the gate and
narrow is the way which leadeth unto life, and few there be that find
it_. But the wide gate and broad way, wherein the many walk, leads to
death, and carries thither them that travel on it.
Sidenote: Prov. ii. 13.
7. Let our way then be narrow, our virtue abundant, our steps more
careful, our faith more lofty, our path narrow, our energy of mind
overflowing, our paths straight, for the steps of virtue cannot
be turned aside; wherefore Solomon saith, _Who leave the paths of
uprightness_.
Sidenote: Is. xxxi. 1.
Sidenote: Exod. vii. 1.
8. Let our steps tend upward, for it is better to ascend. Lastly, as
we read to-day, _Woe to them that go down to Egypt!_ Not that to pass
over into Egypt is blameable, but to pass into their habits, to pass
into their cruel perfidy and hideous lusts. He that passes over thither
descends, he that descends falls. Wherefore let us avoid the Egyptian,
who is man, not God. For the king of Egypt himself was given over to
the dominion of his vices, and compared with him Moses was accounted
a god, ruling over kingdoms and subjecting to himself powers. Hence
we read that he was addressed thus, _See I have made thee a god to
♦Pharaoh_. Farewell, and love me, as indeed you do, with the affection
of a son.
LETTER XXIX.
A.D. 389.
THIS letter is in fact a meditation on Christ as the true Chief
good of man, the true Source of happiness, and Food of the soul,
and Fountain of life, to be sought therefore with eagerness, and
clung to with all the affection of the soul, which must
therefore scorn all meaner delights.