sophists not only bewitch and beguile the many, but sometimes by violence win a Cadmian victory.[1] For true above all is that psalm, "The just shall live to the end, for he shall not see corruption, when he beholds the wise dying."[2] And whom does he call wise? Hear from the Wisdom of Jesus: "Wisdom is not the knowledge of evil."[3] Such he calls what the arts of speaking and of discussing have invented. "Thou shalt therefore seek wisdom among the wicked, and shalt not find it."[4] And if you inquire again of what sort this is, you are told, "The mouth of the righteous man will distil wisdom."[5] And similarly with truth, the art of sophistry is called wisdom.
But it is my purpose, as I reckon, and not without reason, to live according to the Word, and to understand what is revealed; but never affecting eloquence, to be content merely with indicating my meaning. And by what term that which I wish to present is shown, I care not. For I well know that to be saved, and to aid those who desire to be saved, is the best thing, and not to compose paltry sentences like gewgaws. "And if," says the Pythagorean in the Politicus of Plato, "you guard against solicitude about terms, you will be richer in wisdom against old age."[6] And in the Theætetus you will find again, "And carelessness about names, and expressions, and the want of nice scrutiny, is not vulgar and illiberal for the most part, but rather the reverse of this, and is sometimes necessary."[7] This the Scripture has expressed with the greatest possible brevity, when it said, "Be not occupied much about words." For expression is like the dress on the body. The matter is the flesh and sinews. We must not therefore care more for the dress than the safety of the body. For not only a simple mode of life, but also a style of speech devoid of superfluity and nicety, must be cultivated by him who has adopted the true life, if we are to abandon luxury as treacherous and profligate, as the ancient Lacedaemonians ab-
