The Instructor

I would counsel the married never to kiss their wives in the presence of their domestics. For Aristotle does not allow people to laugh to their slaves. And by no means must a wife be seen saluted in their presence. It is moreover better that, beginning at home with marriage, we should exhibit propriety in it. For it is the greatest bond of chastity, breathing forth pure pleasure. Very admirably the tragedy says:—

“Well! Well! ladies, how is it, then, that among men,
Not gold, not empire, or luxury of wealth,
Conferred to such an extent signal delights,
As the right and virtuous disposition
Of a man of worth and a dutiful wife?”

Such injunctions of righteousness uttered by those who are conversant with worldly wisdom are not to be refused. Knowing, then, the duty of each, “pass the time of your sojourning here in fear: forasmuch as you know that you were not deemed with corruptible things, such as silver or gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot.” “For,” says Peter, “the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries.” We have as a limit the cross of the Lord, by which we are fenced and hedged about from our former sins. Therefore, being regenerated, let us fix ourselves to it in truth, and return to sobriety, and sanctify ourselves; “for the eyes of the Lord are on the righteous, and His ears are open to their prayer; but the face of the Lord is against them that do evil.” And who is he that will harm us, if we be followers of that which is good? — “us” for “you.” But the best training is good order, which is perfect decorum, and stable and orderly power, which in action maintains consistence in what it does. If these things have been adduced by me with too great asperity, in order to effect the salvation which follows from your correction; they have been spoken also, says the Instructor, by me: “Since he who reproves with boldness is a peacemaker.” And if you hear me, you shall be saved. And if you attend not to what is spoken, it is not my concern. And yet it is my concern thus: “For he desires the repentance rather than the death of a sinner.” “If you shall hear me, you shall eat the good of the land,” the Instructor again says, calling by the appellation “the good of the land,” beauty, wealth, health, strength, sustenance. For those things which are really good, are what “neither ear has heard, not has ever entered into the heart” respecting Him who is really King, and the realities truly good which await us. For He is the giver and the guard of good things. And with respect to their participation, He applies the same names of things in this world, the Word thus training in God the feebleness of men from sensible things to understanding.

What has to be observed at home, and how our life is to be regulated, the Instructor has abundantly declared. And the things which He is wont to say to children by the way, while He conducts them to the Master, these He suggests, and adduces the Scriptures themselves in a compendious form, setting forth bare injunctions, accommodating them to the period of guidance, and assigning the interpretation of them to the Master. For the intention of His law is to dissipate fear, emancipating free-will in order to faith. “Hear,” He says, “O child,” who art rightly instructed, the principal points of salvation. For I will disclose my ways, and lay before you good commandments; by which you will reach salvation. And I lead you by the way of salvation. Depart from the paths of deceit.

“For the Lord knows the way of the righteous, and the way of the ungodly shall perish.” “Follow, therefore, O son, the good way which I shall describe, lending to me attentive ears.” “And I will give to you the treasures of darkness, hidden and unseen” by the nations, but seen by us. And the treasures of wisdom are unfailing, in admiration of which the apostle says, “O the depth of the riches and the wisdom!” And by one God are many treasures dispensed; some disclosed by the law, others by the prophets; some to the divine mouth, and others to the heptad of the spirit singing accordant. And the Lord being one, is the same Instructor by all these. Here is then a comprehensive precept, and an exhortation of life, all-embracing: “As you would that men should do unto you, do likewise to them.” We may comprehend the commandments in two, as the Lord says, “You shall love the Lord your God with all your heart, with all your soul, and with all your strength; and your neighbour as yourself.” Then from these He infers, “on this hang the law and the prophets.” Further, to him that asked, “What good thing shall I do, that I may inherit eternal life?” He answered, “You know the commandments?” And on him replying Yea, He said, “This do, and you shall be saved.” Especially conspicuous is the love of the Instructor set forth in various salutary commandments, in order that the discovery may be readier, from the abundance and arrangement of the Scriptures. We have the Decalogue given by Moses, which, indicating by an elementary principle, simple and of one kind, defines the designation of sins in a way conducive to salvation: “You shall not commit adultery. You shall not worship idols. You shall not corrupt boys. You shall not steal. You shall not bear false witness. Honour your father and your mother.” And so forth. These things are to be observed, and whatever else is commanded in reading the Bible. And He enjoins on us by Isaiah: “Wash you, and make you clean. Put away iniquities from your souls before my eyes. Learn to do well. Seek judgment. Deliver the wronged. Judge for the orphan, and justify the widow. And come, and let us reason together, says the Lord.” And we shall find many examples also in other places—as, for instance, respecting prayer: “Good works are an acceptable prayer to the Lord,” says the Scripture. And the manner of prayer is described. “If you see,” it is said, “the naked, cover him; and you shall not overlook those who belong to your seed. Then shall your light spring forth early, and your healing shall spring up quickly; and your righteousness shall go before you, and the glory of God shall encompass you.” What, then, is the fruit of such prayer? “Then shall you call, and God will hear you; while you are yet speaking, He will say, I am here.”

In regard to fasting it is said, “Wherefore do you fast to me? Says the Lord. Is it such a fast that I have chosen, even a day for a man to humble his soul? You shall not bend your neck like a circle, and spread sackcloth and ashes under you. Not thus shall you call it an acceptable fast.”

What means a fast, then? “Lo, this is the fast which I have chosen, says the Lord. Loose every band of wickedness. Dissolve the knots of oppressive contracts. Let the oppressed go free, and tear every unjust bond. Break your bread to the hungry; and lead the houseless poor into your house. If you see the naked cover him.” About sacrifices too: “To what purpose is the multitude of your sacrifices to me? Says the Lord. I am full of burnt-offerings and of rams; and the fat of lambs, and the blood of bulls and kids I do not wish; nor that you should come to appear before me. Who has required this at your hands? You shall no more tread my court. If you bring fine flour, the vain oblation is an abomination to me. Your new moons and your sabbaths I cannot away with.” How, then, shall I sacrifice to the Lord? “The sacrifice of the Lord is,” He says, “a broken heart.” How, then, shall I crown myself, or anoint with ointment, or offer incense to the Lord? “An odour of a sweet fragrance,” it is said, “is the heart that glorifies Him who made it.” These are the crowns and sacrifices, aromatic odours, and flowers of God.