(47) "3dly. That thou seek to advance the honor of thy Creator of all things and the good of thy neighbor, preserve it sacredly that thy Lord may not have cause to complain of thee at the last day. I have written here in this treatise such a part of the Kingdom of Heaven, just as I myself have worked this treasure and finished it with my fingers, therefore I have subscribed all this work with my blood, lying on my deathbed in Leyden.

(22) But to me is shewn the ladder of Jacob, upon which I am climbed up, even into heaven, and have received my ware, to offer for sale: Therefore if any one will climb up after me, let him take heed that he be not drunken, but he must be girt with the sword of the spirit.

(7) "Give them daughters and sons. Let them not meet disgrace, nor misfortune, let not the deceiver come behind or before them. Let them not fall, let them not be wounded, let them not fornicate, nor be condemned by justice. Let them not fall on the descent or on the ascent of the road. Let them not encounter obstacles back of them or before them, nor anything which strikes them. Grant them good roads, beautiful, level roads. Let them not have misfortune, nor disgrace, through Thy fault, through Thy sorceries.

(9) The first mode of the Lord's operation mentioned by us is an exhibition of the recompense resulting from piety. Of the very great number of testimonies that there are, I shall adduce one, thus summarily expressed by the prophet David: "Who shall ascend to the hill of the Lord, or who shall stand in His holy place? He who is guiltless in his hands, and pure in his heart; who hath not lifted up his soul to vanity, or sworn deceitfully to his neighbour. He shall receive blessing from the Lord, and mercy from God his Saviour. This is the generation of them that seek the Lord, that seek the face of the God of Jacob."

(44) And thy worldly Bravery, Glory, Beauty, and Riches, will not exalt thee before God, as thou supposest, nor yet thy Office which thou didst bear here, be it the kingly or priestly Office; if thou desirest to be in Heaven, then thou must (through thy Saviour) be new born; thou must endeavour to bring thy Subjects to Righteousness, and then thou wilt shine (with thy Office) as bright as the Luster of Heaven, and thy Works will follow thee. O Man! consider thyself in this.

(5) "Write an oath in the book, so that those who read the book may not use the wording for malicious purposes or to subvert fate. Rather, they should submit to the law of god and not transgress whatsoever, but in purity ask god for wisdom and knowledge. And whoever will not be conceived in the beginning by god develops through the general and instructional discourses. Such a person will not be able to read what is written in this book, even though the person's conscience is pure within and the person does nothing shameful and does not go along with it. Rather, such a person progresses by stages and advances in the way of immortality, and so advances in the understanding of the eighth that reveals the ninth."

(2) He further observed, that they should be careful not to have connexion with any but their wives, in order that the wives may not bastardize the race through the neglect and vicious conduct of the husbands. That they should also consider, that they received their wives from the Vestal hearth with libations, and brought them home as if they were suppliants, in the presence of the Gods themselves. And that by orderly conduct and temperance, they should become examples both to their own families, and to the city in which they live. That besides this, they should take care to prevent every one from acting viciously, lest offenders not fearing the punishment of the laws, should be concealed; and reverencing beautiful and worthy manners, they should be impelled to justice.

He also exhorted them to expel sluggishness from all their actions; for he said that opportunity was the only good in every action. But he defined the divulsion of parents and children from each other, to be the greatest of injuries. And said, that he ought to be considered as the most excellent man, who is able to foresee what will be advantageous to himself; but that he ranks as the next in excellence, who understands what is useful from things which happen to others. But that he is the worst of men who waits for the perception of what is best, till he is himself afflicted. He likewise said, that those who wish to be honored, will not err if they imitate those that are crowned in the course: for these do not injure their antagonists, but are alone desirous that they themselves may obtain the victory.

Thus also it is fit that those who engage in the administration of public affairs, should not be offended with those that contradict them, but should benefit such as are obedient to them. He likewise exhorted every one who aspired after true glory, to be such in reality as he wished to appear to be to others: for counsel is not so sacred a thing as praise; since the former is only useful among men, but the latter is for the most part referred to the Gods. And after all this he added, that their city happened to be founded by Hercules, at that time when he drove the oxen through Italy, having been injured by Lacinius; and when giving assistance by night to Croton, he slew him through ignorance, conceiving him to be an enemy.

After which, Hercules promised that a city should be built about the sepulchre of Croton, and should be called from him Crotona, when he himself became a partaker of immortality. Hence Pythagoras said, it was fit that they should justly return thanks for the benefit they had received. But the Crotonians, on hearing this, built a temple to the Muses, and dismissed the harlots which they were accustomed to have. They also requested Pythagoras to discourse to the boys in the temple of Pythian Apollo, and to the women in the temple of Juno.

(2) But it is clear to every one that piety, which teaches to worship and honour, is the highest and oldest cause; and the law itself exhibits justice, and teaches wisdom, by abstinence from sensible images, and by inviting to the Maker and Father of the universe. And from this sentiment, as from a fountain, all intelligence increases. "For the sacrifices of the wicked are abomination to the Lord; but the prayers of the upright are acceptable before Him," since "righteousness is more acceptable before God than sacrifice." Such also as the following we find in Isaiah: "To what purpose to me is the multitude of your sacrifices? saith the Lord;" and the whole section. "Break every bond of wickedness; for this is the sacrifice that is acceptable to the Lord, a contrite heart that seeks its Maker." "Deceitful balances are abomination before God; but a just balance is acceptable to Him." Thence Pythagoras exhorts "not to step over the balance;" and the profession of heresies is called deceitful righteousness; and "the tongue of the unjust shall be destroyed, but the mouth of the righteous droppeth wisdom." "For they call the wise and prudent worthless." But it were tedious to adduce testimonies respecting these virtues, since the whole Scripture celebrates them. Since, then, they define manliness to be knowledge of things formidable, and not formidable, and what is intermediate; and temperance to be a state of mind which by choosing and avoiding preserves the judgments of wisdom; and conjoined with manliness is patience, which is called endurance, the knowledge of what is bearable and what is unbearable; and magnanimity is the knowledge which rises superior to circumstances. With temperance also is conjoined caution, which is avoidance in accordance with reason. And observance of the commandments, which is the innoxious keeping of them, is the attainment of a secure life. And there is no endurance without manliness, nor the exercise of self-restraint without temperance. And these virtues follow one another; and with whom are the sequences of the virtues, with him is also salvation, which is the keeping of the state of well-being. Rightly, therefore, in treating of these virtues, we shall inquire into them all; for he that has one virtue gnostically, by reason of their accompanying each other, has them all. Self-restraint is that quality which does not overstep what appears in accordance with right reason. He exercises self-restraint, who curbs the impulses that are contrary to right reason, or curbs himself so as not to indulge in desires contrary to right reason. Temperance, too, is not without manliness; since from the commandments spring both wisdom, which follows God who enjoins, and that which imitates the divine character, namely righteousness; in virtue of which, in the exercise of self-restraint, we address ourselves in purity to piety and the course of conduct thence resulting, in conformity with God; being assimilated to the Lord as far as is possible for us beings mortal in nature. And this is being just and holy with wisdom; for the Divinity needs nothing and suffers nothing; whence it is not, strictly speaking, capable of self-restraint, for it is never subjected to perturbation, over which to exercise control; while our nature, being capable of perturbation, needs self-constraint, by which disciplining itself to the need of little, it endeavours to approximate in character to the divine nature. For the good man, standing as the boundary between an immortal and a mortal nature, has few needs; having wants in consequence of his body, and his birth itself, but taught by rational self-control to want few things.

(5) And then there shall be bestowed upon the elect wisdom, And they shall all live and never again sin, Either through ungodliness or through pride: But they who are wise shall be humble.

(15) Render therefore unto Cesar the things which be Cesar's; and unto God the things which be God's.

(3) that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

(8) So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.

(5) And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required; and to whom men have committeth much, of him they will ask more.

(13) And being a lover of men, he is a hater of the wicked, entertaining a perfect aversion to all villany. He must consequently learn to be faithful both to himself and his neighbours, and obedient to the commandments. For he is the true servant of God who spontaneously subjects himself to His commands. And he who already, not through the commandments, but through knowledge itself, is pure in heart, is the friend of God. For neither are we born by nature possessing virtue, nor after we are born does it grow naturally, as certain parts of the body; since then it would neither be voluntary nor praiseworthy.

(43) If I honor myself, my honor is nothing: it is my Father that honoreth me; of whom ye say, that he is your God: yet ye have not known him: but I know him: and if I should say, I know him not, I shall be a liar like unto you; but I know him, and keep his saying. Your father Abraham rejoiced to see my day; and he saw it, and was glad.

(15) "What is right is for you to sing praise to god so it may be written in this imperishable book."

(2) And if "thou prayest in the closet," as the Lord taught, "to worship in spirit," thy management will no longer be solely occupied about the house, but also about the soul, what must be bestowed on it, and how, and how much; and what must be laid aside and treasured up in it; and when it ought to be produced, and to whom. For it is not by nature, but by learning, that people become noble and good, as people also become physicians and pilots. We all in common, for example, see the vine and the horse. But the husbandman will know if the vine be good or bad at fruit-bearing; and the horseman will easily distinguish between the spiritless and the swift animal. But that some are naturally predisposed to virtue above others, certain pursuits of those, who are so naturally predisposed above others, show. But that perfection in virtue is not the exclusive property of those, whose natures are better, is proved, since also those who by nature are ill-disposed towards virtue, in obtaining suitable training, for the most part attain to excellence; and, on the other hand, those whose natural dispositions are apt, become evil through neglect.

(49) And he shall judge the secret things, And none shall be able to utter a lying word before him; For he is the Elect One before the Lord of Spirits according to His good pleasure.

(13) For instance, on Abraham becoming a believer, it was reckoned to him for righteousness, he having advanced to the greater and more perfect degree of faith. For he who merely abstains from evil conduct is not just, unless he also attain besides beneficence and knowledge; and for this reason some things are to be abstained from, others are to be done. "By the armour of righteousness on the right hand and on the left," the apostle says, the righteous man is sent on to the inheritance above, - by some [arms] defended, by others putting forth his might. For the defence of his panoply alone, and abstinence from sins, are not sufficient for perfection, unless he assume in addition the work of righteousness - activity in doing good.

(32) appoint unto you a kingdom, as my father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.