justified," He says, "and by thy speech thou shalt be condemned."[1] What, then, are the salutary ear-guards, and what the regulations for slippery eyes? Conversations with the righteous, preoccupying and forearming the ears against those that would lead away from the truth.
"Evil communications corrupt good manners,"
says Poetry. More nobly the apostle says, "Be haters of the evil; cleave to the good."[2] For he who associates with the saints shall be sanctified. From shameful things addressed to the ears, and words and sights, we must entirely abstain. And much more must we keep pure from shameful deeds: on the one hand, from exhibiting and exposing certain parts of the body which we ought not; and on the other, from inspection of the forbidden parts. For the modest son could not bear to look on the shameful exposure of the righteous man; and modesty covered what intoxication exposed—the spectacle of the transgression of ignorance.[3] No less ought we to keep pure from calumnious reports, to which the ears of those who have believed in Christ ought to be inaccessible.
It is on this account, as appears to me, that the Instructor does not permit us to give utterance to aught unseemly, fortifying us at an early stage against licentiousness. For He is admirable always at cutting out the roots of sins, such as, "Thou shalt not commit adultery," by "Thou shalt not lust."[4] For adultery is the fruit of lust, which is the evil root. And so likewise also in this instance the Instructor censures licence in names, and thus cuts off the licentious intercourse of excess. For licence in names produces the desire of being indecorous in conduct; and the observance of modesty in names is a training in resistance to lasciviousness. We have shown in a more exhaustive treatise, that neither in the names nor in the members of intercourse and nuptial embraces, to which appellations not in common use are applied, is there the designation of what is really obscene.
For neither are knee and leg, and such other members,
