OT § 77

Preserve, my son, the precepts of your father, etc. Now under the guise of the adulterous woman, he forbids listening to heresy.

Bind them in your heart forever, etc. And keep the precepts of the Lord fixed in your mind, and safeguard your speech with their sweetness on all sides, lest you fall into sin in your speech.

When you walk, let them guide you, etc. Let your meditation of the Lord's law be so constant that when you are working while awake, you recall this with diligent mind; when you wish to sleep, you will rest in this memory; when you wake up, first recall this to your mind; for in this way you will neither err while awake, nor be harmed by the fear of the night. Another interpretation: When you walk in the progress of righteousness, let the commandments of God be with you to instruct you; when you sleep in death, let them guard your soul, so that the enemy does not seize it; when you awaken in the resurrection, speak with them in seeking the rewards which they promised you if you kept them.

Scripture enlightens a priori by means of directive precepts. It is fitting to have light before oneself. For the bidding is a lamp, and the teaching a light; and this leads to heaven. Hence, "If thou wilt enter into life, keep the commandments." And to the commandments are added the counsels. And this is what Scripture teaches us everywhere.

Solomon also writes that "the commandment of the law is a lamp and a light." This sensible light that is in the world, by falling on our bodily eyes, dispels the darkness. So also the law of God, when admitted into the mind and heart of people, illuminates it thoroughly and does not allow it to fall against the stumbling blocks of ignorance or be caught in the thickets of sin.

Do not be captured by her glances. This applies to the adulteress. But even if heretics seem to live and act well, be careful not to be deceived by their doctrines.

For the price of a harlot is hardly a loaf of bread. Remember that the pleasure of fornication is brief and the punishment for the fornicator is perpetual. Just as one loaf of bread only dispels hunger for a day, and nevertheless he who has been satisfied by the eaten bread will hunger afterward, so he who goes into a harlot may indeed dispel his lust for a moment, but afterwards returns with greater fervor.

Just as by following the glorious Virgin we become precious and holy, so by following Eve we become wicked and worthless. Whence in Proverbs: "The price of a harlot is scarcely one loaf of bread; but a woman captures the precious soul of a man." O foolish Eve, for the eating of one fruit you sold yourself and your husband and all of us! O son of Eve! Beware, lest you be an imitator of Eve; but for whatever pleasure you give your soul, you are an imitator of Eve.

"The price of a loose woman is scarcely a loaf of bread; but if she is married, she is a trap for your life." Notice how great sin is, that on account of the space of one hour, in which an unhappy soul is joined to a prostitute, he renders himself alien to eternal life and makes himself liable to punishment by eternal fire. Even if that unfortunate delight of pleasure should stretch out over the space of a hundred years, it would not be right, and the unhappy soul would suffer eternal punishments in return for the pleasure of a hundred years.

Solomon warns us against familiarity with such people when he says, "Can a man hide fire in his bosom, and his garments not burn? Or can he walk upon hot coals, and his feet not be burned?" And again: "The price of a harlot is scarce the half of one loaf: but the woman catches the precious soul of a man." Oh, how great is the wickedness and how deplorable the perversity, when a dissolute man for the sake of momentary lustful pleasure sells to the devil the soul which Christ redeemed with his blood! Truly lamentable and miserable is the condition whereby what brings delight passes away at once, while what causes torture endures without end. The assault of passion disappears in a moment, but the shame of the unfortunate soul abides.

We read in Proverbs, "The eyes of the harlot, the snare of the sinner." "Anyone who even looks with lust at a woman has already committed adultery in his heart." There are as many snares as there are sins; as many hunters as there are snares.

We must notice the apostle's prudence. He did not say, it is good not to have a wife, but it is good not to touch a woman: as though there were danger even in the touch, as though he who touched her would not escape from her who "hunts for the precious life" and causes the young man's understanding to fly away. Can a man take fire in his bosom, and his clothes not be burned? Or can one walk upon hot coals, and his feet not be scorched? As then he who touches fire is instantly burned, so by the mere touch the peculiar nature of man and woman is perceived, and the difference of sex is understood.

Can a man hide fire in his bosom, etc.? It is permitted only to him who is solidified in the Catholic faith, such that he cannot be separated from it by the sweetness of words or cunning, to read the books of heretics.

She is a net to those who lust and consent. Whence in Ecclesiasticus: "On account of the beauty of a woman many have perished." It is difficult "to carry fire in one's bosom without one's garments being burned."

That thou mayest not say, What harm is there in the eyes, when there is no necessity that he should be perverted who looks? he shows thee that desire is a fire, and the flesh is like a garment. The latter is an easy prey, and the former is a tyrant. And when anything harmful is not only taken within, but also held fast, it will not go forth again until it has made an exit for itself. For he who looks upon a woman, even though he escape the temptation, does not come away pure of all lust. And why should one have trouble, if he can be chaste and free of trouble? See what Job says: "I made a covenant with mine eyes, that I should not think of another's wife." Thus well does he know the power of abuse. And Paul for this reason kept "under his body, and brought it into subjection." And, figuratively speaking, he keeps a fire in his breast who permits an impure thought to dwell in his heart. And he walks upon coals who, by sinning in act, destroys his own soul.

Do not voluntarily make trial of your mind with lewd reflections which tempt you, because in this way wise men have been darkened and made fools. Do not store a flame in your bosom.Without harsh tribulations of the flesh it is difficult for untrained youth to be held under the yoke of sanctification. The beginning of the intellect's darkening (once a sign of it is visible in the soul) is to be seen, first of all, in slothfulness with regard to the services and prayer. For except the soul first fall away from these, she cannot be led in the way of error; but as soon as she is deprived of God's help, she easily falls into the hands of her adversaries. And again, whenever the soul becomes heedless of virtue's labours, she is inevitably drawn to what is opposed to them.

When different sexes are placed together, they derive pleasure from those instincts with which they were born, and the natural flame is lighted by unnatural contact if it touches something inflammable. Who can ever take fire to his bosom and not be burned? Fire and tow are as objects naturally opposite, but when brought together, they nourish flames. The sex of a man and of a woman is different, but, if they are brought together, the result will be what is provoked by the law of nature.

The fault is not great when someone has been found stealing, etc. Theft is not considered a great fault by its own estimation, but by comparison with a greater sin, that is, adultery; as it is said to Jerusalem who sinned more grievously, Sodomy is justified in comparison to you; not because Sodomy had none or few sins, but because Jerusalem sinned more.

Not every sin brings the same penalty, but those which are easiest to be amended bring upon us the greatest punishment. Solomon indeed intimated this when he said, "It is not wonderful if anyone be taken while stealing, for he steals that he may satisfy his soul that is hungry, but the adulterer by lack of understanding destroys his own soul." But what he means is to this effect. The thief is a grievous offender, but not so grievous a one as the adulterer. For the former, though he has a sorry reason for his conduct, yet at the same time has to plead the necessity arising from indigence. But the latter, when no necessity compels him, by his mere madness rushes into the abyss of iniquity.

First then, slaves, if they are thieves, are usually forced into robbery by need, since even though the customary allowances are furnished them, these conform better to custom than to sufficiency and so fulfill the canon without satisfying the needs of those who receive them. Their necessity makes the fault itself less blameworthy, since a convicted thief who seems compelled to robbery against his will deserves pardon. The Scripture itself seems to palliate the wrongdoing of needy men when it says: "Men do not despise a thief, if he steal to satisfy his soul when he is hungry." He steals to satisfy his soul; it is for this reason that we think we cannot accuse strongly enough those who are pardoned by the Divine Word.

Not every sin brings the same penalty, but those which are easiest to be amended bring upon us the greatest punishment. Solomon indeed intimated this when he said, "It is not wonderful if anyone be taken while stealing, for he steals that he may satisfy his soul that is hungry, but the adulterer by lack of understanding destroys his own soul." But what he means is to this effect. The thief is a grievous offender, but not so grievous a one as the adulterer. For the former, though he has a sorry reason for his conduct, yet at the same time has to plead the necessity arising from indigence. But the latter, when no necessity compels him, by his mere madness rushes into the abyss of iniquity.

For jealousy and the fury of a husband will not spare in the day of vengeance, etc. And this is to be understood of the Lord, because He who now spares reprobates will not spare on the day of death; nor will He acquiesce to the prayers of those who call to Him too late; nor will He accept gifts, for there is neither time nor facility for them there. For He is jealous if anyone presumes to corrupt His bride, that is, the Church, or any faithful soul.

My son, keep my words, etc. And this section is the same as previously explained more fully under the person of the harlot.