“As it is said, "The priest and the prophet were deranged by wine." "Wine is licentious, drunkenness is bold. The person who indulges in them will not be exempt from sin." Wine is a good thing if you drink it with moderation. "If you set your eyes on cups and goblets you will walk naked as a pestle." Therefore, all who have prepared to become disciples of Jesus should abstain from wine and drunkenness.”

“"Wine is a luxurious thing, and drunkenness is tumultuous; whoever delights in these will not be wise." And elsewhere: "Wine and women make the wise to fall away and will reprove the sensible." You have a ready example in that Solomon, who fell away on account of women even to the worship of idolatry, who nevertheless was filled with wisdom like a river. If there were a tavern in which wine were sold that would induce forgetfulness of all wisdom, I believe no one would be so foolish as to buy that wine. I believe that the eternal God, by the most high dispensation of his counsel, permitted Solomon to fall, so that he might teach all men to flee from women.”

“For the most part the slothful, while he neglects to do things that are necessary, sets before him some that are difficult, but is inconsiderately afraid of others; and so, as though finding something that he may reasonably fear, he satisfies himself that he has good reason for remaining torpid. To him it is rightly said through Solomon, "The sluggard would not plough by reason of the cold; therefore shall he beg in summer, and it shall not be given unto him." For indeed the sluggard ploughs not by reason of the cold, when he finds an excuse for not doing the good things which he ought to do. The sluggard ploughs not by reason of the cold, when he is afraid of small evils that are against him, and leaves undone things of the greatest importance. Further it is well said, "He shall beg in summer, and it shall not be given unto him." For whoso toils not now in good works will beg in summer and receive nothing, because, when the burning sun of judgment shall appear, he will then sue in vain for entrance into the kingdom.”

“Because of the cold, the sluggard would not plough, etc. He who now neglects to labor in the service of God due to sloth will beg in the coming day of the kingdom, and it will not be given to him, because whatever a man sows, that also shall he reap. Therefore, it is rightly compared to the kingdom of God, because then the clouds of our sorrow pass away, and the days of life shine with the brightness of the eternal sun, and the fruit of labor is received in joy.”

“The just man who walks in his simplicity, etc. This cannot always stand according to the letter. For even the blessed Samuel, a just and simple man, left unlike sons behind him; and Ahaz, an unjust and reprobate king, left a blessed son Hezekiah after him. But the sons of the just are those who follow the examples of the just. Hence, all the elect are now called sons of Abraham because of faith, as the Apostle says: If you are of Christ, then you are the seed of Abraham. To whom blessedness is promised not of this age, but of the future. Therefore, it is rightly added:”

“The king who sits on the throne of judgment, etc. For although the elect suffer evil in this life from the reprobates, when the day of universal judgment appears, all evils will be dissipated; and the unjust will alone undergo punishment, while the just will be crowned with the Lord. This even now is partially done, when any of the saints departs as a victor from this world, and the persecutor who troubled him receives punishment worthy of his deeds. This verse can also be understood of the elect, who sometimes have hidden evils in their minds that cannot be seen by other men, but the Lord Himself sees them when with the secret gaze of grace He destroys them, as testified by him who said: The Lord turned and looked at Peter, and Peter remembered the word of the Lord, etc. (Luke 22).”

“Whose soul, then, is pure from stain? How has anyone not been struck by vanity or been trodden down by the foot of pride? Whose hand has never been touched by sin? Whose feet have never run toward evil? Who has not been polluted by a roving eye or been defiled by an undisciplined ear? Whose taste has never been preoccupied by its enjoyment, whose heart has remained unmoved by vain emotions?”

“Let us not therefore give up in despair; for to fall is not so grievous as to lie where we have fallen. It is not so dreadful to be wounded as it is to refuse healing after being wounded. "For who shall boast that he has his heart chaste? or who shall say confidently that he is pure from sin?" These things I say not to make you more negligent but to prevent your despairing.”

“The merciful God has provided for the inhabitants of earth repentance as the medicine of salvation. Some endeavor to dispense with repentance, saying of themselves that they are clean. In their great madness they do not understand that to entertain such an idea of themselves is full of all impurity. For "no man is free from defilement," as it is written.”

“Who can say, My heart is clean, I am pure from sin? It should be noted that He does not say, Who can have a clean heart and be pure from sin? But He says, Who can say, My heart is clean, I am pure from sin? Because there are those who, by the grace of God, can have according to human measure the purity of heart and work. Hence the Lord's saying, Blessed are the clean of heart, for they shall see God (Matthew 5); and in the psalm: Who shall ascend into the mountain of the Lord, or who shall stand in His holy place? He that has clean hands and a pure heart (Psalm 23). For if no one has a clean heart, and there is none pure from sin, it would certainly follow that no one would ascend the mountain of the Lord, nor would any man stand in His holy place. But because it is certain that many will ascend the mountain of the Lord, and will stand in His holy place, therefore many must have a clean heart, and according to the measure of human possibility, be pure from sin. Yet no one should rashly declare himself clean of heart and free from sin. For the boasting of one's own praise is foolish; it is rash to glory in one's own innocence or justice. And because there are those who tend to praise their own deeds as excellent and criticize the deeds of others as vile, it is rightly added:”

“If there were two persons to be judged, one being given more consideration and the other less consideration, with a judge standing between both and making them equal by depriving only the one who has more than enough, the judge can be said to have failed to the extent that the adjudged party is injured. He who does not first have true justice instilled in his soul, but is corrupted by money or favors his friends or seeks vengeance against his enemies or reveres power, is unable to effect justice.… For rectitude in judgment is evidence that someone's soul is well disposed toward equity and law. Hence, it prohibits this in what follows, saying, "Large weights and small weights are abominable before God," with inequality in judgment being indicated in Proverbs under the title of weights.”

“And the giver of the law similarly forbids the same thing, saying: "Let the balance be just and the weights equal, the bushel just and the sextarius equal," and Solomon also gives a like opinion on this matter: "Great and small weights and double measures are both unclean before the Lord, and one who uses them shall be hindered in his contrivances." Further not only in the way in which we have said, but also in this must we strive not to have unfair weights in our hearts, nor double measures in the storehouse of our conscience, i.e., not to overwhelm those, to whom we are to preach the word of the Lord, with precepts that are too strict and heavier than we ourselves can bear, while we take for granted that for ourselves those things which have to do with the rule of strictness are to be softened by a freer allowance of relaxation. For when we do this, what is it but to weigh and measure the goods and fruits of the Lord's commands in a double weight and measure? For if we dispense them in one way to ourselves and in another to our brethren, we are rightly blamed by the Lord because we have unfair balances and double measures, in accordance with the saying of Solomon which tells us that "A double weight is an abomination to the Lord, and a deceitful balance is not good in His sight." In this way also we plainly incur the guilt of using a deceitful weight and a double measure, if out of the desire for the praise of men, we make a show before the brethren of greater strictness than what we practice in private in our own cells, trying to appear more abstinent and holier in the sight of men than in the sight of God, an evil which we should not only avoid but actually loathe.”

“Diverse weights, diverse measures, etc. For a man with diverse weights in his house has different measures, that is he measures differently for himself and for his neighbor, who always seeks in his own deeds what can be praised, but in others' deeds what can be blamed. And therefore the Lord rightly abhors such a person, because as much as he unjustly pleases himself, he justly displeases the supreme observer. But because it is perilous for anyone to judge another's conscience, of which he cannot know the intention, he advises by what signs we ought to direct the judgment of our own heart towards our neighbor. For it follows:”

“Even by his pursuits, a youth is known, etc. For whomsoever you see striving for virtues, modesty, continence, listening to the wise, and observing the commandments of God, especially humility and simplicity, know that his works are pure and right. But whomsoever you find taking a contrary course, recognize him as a man of an impure and crooked heart, and either correct and chastise him or if you cannot, avoid and shun him, lest you yourself be corrupted by him. It should not seem contrary that here the diligent youth is testified to have pure and right works, but above he said: Who can say, My heart is clean, I am pure from sin? For in this verse, he advises diligence in living rightly; in that, he dissuades from presumption of one's purity; in this, he teaches that purity and rectitude should be held as much as possible in this life; in that, he warns that the subtlety of divine examination, by which the deeds and intentions of men are judged, should always be kept in mind. Therefore, the ancient interpreters also translated that place in this way: When the just king sits on the throne of judgment, who will boast of having a pure heart? Or who will boast of being clean from sin? They also rendered the verse we are explaining more clearly, saying: A young man who is with the just will have a straight path. He who walks with the wise will be wise. Conversely, a friend of fools will become like them.”

“He speaks of the hearing ear as the obedient listener of the word: the seeing eye as the learned teacher. Let no one who sees himself as trained in the knowledge of Scriptures and deemed fit to speak the word of God despise the simplicity of a brother who, though less learned in preaching, is no less eager to learn or to fulfill the good things he has learned. Let him recall that the One who gave him a greater grace of knowledge also bestowed the spiritual gifts upon the brother. And He grants the gifts, not solely on his account, but also for the benefit of the brother, giving each grace according to the measure of His donation.”

“Do not love sleep, etc. Do not love the sleep of sin and slothfulness, about which the Apostle says, "It is high time to awake out of sleep" (Rom. XIII); lest, if you do not wish to be vigilant now, you be overtaken by that dire poverty in the future where you cannot find even a single drop of water when thirsty. Open the eyes of your heart to holy vigils, and seek the satisfaction of heavenly joys by living well.”

“It is bad, it is bad, says every buyer, etc. Therefore, he who desires to obtain eternal rewards in the heavens must endure what is bad in the present, so that when he departs from the world, he may then glory; clearly perceiving that the sufferings of this time are not worthy to be compared with the glory that will be revealed in us.”

“Gold and a multitude of gems, etc. This is the boast of the wise buyer, who, as long as he buys, says that what happens to him is bad: but when someone has hurt or offended the saints of God, and has not refrained from treating them like a vile servant according to his own pleasure, he will rejoice that he has wisely made his purchase. Likewise, the buyer of the heavenly kingdom will rejoice when he departs from here, finding that the lips of knowledge, that is, of spiritual doctrine, used in the acquiring of heavenly things, are to be compared to gold, gems, and precious vessels.”

“Sweet is the bread of falsehood to a man, etc. In whichever member one has sinned more, in that member he will suffer greater torment in retribution. Therefore, rightly, he who has sinned more with his tongue is said to burn more in it, as his mouth is to be filled with a burning stone, which is known to have happened to the rich man who feasted splendidly daily, as he, burning in hell, asked for his tongue to be cooled by Lazarus. For he who had erred in idle words and feasting burned more in his tongue.”

“When they burn to be filled at once with all manner of wealth, let them hear what is written, "He that maketh haste to be rich shall not be innocent." For certainly he who goes about to increase wealth is negligent in avoiding sin; and, being caught after the manner of birds, while looking greedily at the bait of earthly things, he is not aware in what a noose of sin he is being strangled. When they desire any gains of the present world, and are ignorant of the losses they will suffer in the world to come, let them hear what is written, "An inheritance to which haste is made in the beginning in the last end shall lack blessing." For indeed we derive our beginning from this life, that we may come in the end to the lot of blessing. They, therefore, that make haste to an inheritance in the beginning cut off from themselves the lot of blessing in the end; since, while they crave to be increased in goods here through the iniquity of avarice, they become disinherited there of their eternal patrimony. When they either solicit very much, or succeed in obtaining all that they have solicited, let them hear what is written, "What is a man profited, if he should gain the whole world, but lose his own soul?" As if the Truth said plainly, What is a man profited, though he gather together all that is outside himself, if this very thing only which is himself he damns?”

“An inheritance obtained hastily in the beginning, etc. Those who seek to be multiplied in this life through the wickedness of avarice will be disinherited in the future from eternal patrimony. Alternatively: An inheritance obtained hastily in the beginning will lack a blessing in the end. He who takes up a position of leadership before learning to be subordinate takes it in an improper order; in the end, he will lack the reward of blessing that is owed to good rulers. He who rashly and unlearnedly approaches the ministry of the altar will also lose the grace of the reward, which is promised to those who minister well, in the last day. It can also be understood this way, that he who seeks to avenge his own injuries here will lack the crown of patience in the future. This sense seems to fit especially with the following statement: Do not say, I will repay evil, etc. Which is also strengthened by the following verse, which says:”

“A brother who was hurt by another brother went to the Theban Sisois and said, 'I want to get back at a brother who has hurt me.' The hermit begged him, 'Don't do that, my son, leave vengeance in the hands of God.' But he said, 'I can't rest till I get my own back.' The hermit said, 'My brother, let us pray.' He stood and said, 'O God, we have no further need of you, for we can take vengeance by ourselves.' The brother heard it and fell at the hermit's feet, saying, 'I won't quarrel with my brother any longer; I beg you to forgive me.'”

“It is an abomination to the Lord to have diverse weights, etc. For having diverse weights and a deceitful scale in one's heart means that while seeking pardon from the Lord for one's own sins, one is unwilling to forgive a man who has sinned against and repented toward oneself. He who is God strives to be moved to compassion by prayers; although he, being human, cannot be moved to mercy by any human prayers, that he may rightfully be abhorred by the Lord as an unjust weigher, since his injuries are measured as graver than those of the Lord: for example, he who does not wish to forgive one who has defiled his wife and asks to be forgiven himself, although he may have defiled a virgin espoused to Christ; or certainly, may have defiled his soul consecrated to God in baptism with some filth of vice.”

“Do they suppose, accordingly, that God moves the wills of those whom he has wished to the creation of earthly kingdoms but that he does not move them to the attainment of a heavenly kingdom? But I think that it was in reference to the kingdom of heaven, rather than to an earthly kingdom, that it was said … "The steps of a man are guided by the Lord, but how does a mortal understand his own ways?" Let them hear, "Every man seems just to himself, but the Lord directs the hearts." Let them hear, "As many as were ordained to life everlasting believed." Let them hear these words, and whatever others I have not quoted, by which it is shown that God prepares and converts people's wills also for the kingdom of heaven and for eternal life. And think how strange it would be for us to believe that God moves people's wills for the establishment of earthly kingdoms but that for the attainment of the kingdom of heaven people move their own wills.”

“It is ruin for a man to devour the holy, etc. Since it is a sin to harm any man, how much more so when it is he who has sinned? How forty men in the Acts of the Apostles vowed that they would neither eat nor drink until they had killed Paul; and pagans often, as we read, devoted the blood of Christians to their gods. This verse the ancient edition set in another sense, saying: It is a snare for a man to dedicate something quickly of his own; afterwards, when he has made a vow, he repents. And because to both those who, to complete their vows, persecute the holy, eternal damnation remains, it is rightly added:”

“A wise king scatters the wicked, etc. It was the custom of the ancients, when victory was achieved over an enemy, to erect arches for themselves in which they described the praises of their virtues, as we read in the work of Saul. Therefore, our Lord the King not only destroys the malice of the wicked, but also perpetually celebrates the great glory of the same triumph with His elect. Another translation has this verse thus: A wise king winnows the wicked, and will bring upon them the wheel of evils, that is, a punishment to be consumed with no end. To which wheel namely is contrary the crown of eternal life, which God has promised to those who love Him.”

“The exultation of young men is their strength, etc. He calls gray hair wisdom. Then indeed the cities of each are well-ordered, then the affairs of the holy Church are rightly conducted, when the stronger men apply themselves to the necessary works with their powers: and the elders, endowed with greater prudence, wisely advise on what is to be done.”

“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." 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." 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 blueness of a wound cleanses away evil, etc. For when we are struck outwardly, we are silently and afflictedly recalled to the memory of our sins. And through what we suffer outwardly, we grieve more inwardly for what we have done; thus it happens that among the open wounds of the body, the secret wound of the belly cleanses us more, because it heals the wickedness of a depraved work, the hidden wound of sorrow. For indeed the belly is often taken to mean the mind, because just as the belly consumes food, thus the mind by pondering digests cares.”