4. And not only is this the wonderful thing that he remits our sins, but that he not even reveals them nor makes them manifest and patent, nor compels us to come forward into the midst, and to tell out our errors, but bids us make our defense to him alone, and to confess ourselves to him. And yet among secular judges, if any tell any of the robbers or grave-riflers, when they are arrested, to tell their errors and be quit of their punishment, they would accede to this with all readiness, despising the shame through desire of safety. But in this case there is nothing of this kind, but he both remits the sins, nor compels us to marshal them in array before any spectators. But one thing alone he seeks, that he who enjoys this remission should learn the greatness of the gift. How is it not, therefore, absurd that in case where he does us service, he should be content with our testimony only, but in those where we serve him we seek for others as witnesses, and do a thing for ostentation’s sake? While we wonder then at his kindliness, let us show forth our doings, and before all others let us curb the vehemence of our tongue, and not always be giving utterance. “For in the multitude of words there wanteth not transgression.” If indeed then thou hast anything useful to say, open thy lips. But if there be nothing necessary for thee to say, be silent, for it is better. Art thou a handicraftsman? as thou sittest at work, sing psalms. Dost thou not wish to sing with thy mouth? do this in thine heart; a psalm is a great companion. In this case thou shalt undergo nothing serious, but shalt be able to sit in thy workshop as in a monastery. For not suitableness of place, but strictness of morals will afford us quiet. Paul, at least, pursuing his trade in a workshop suffered no injury to his own virtue. Do not thou therefore say, How can I, being a handicraftsman and a poor man, be a philosopher? This is indeed the very reason why thou mayest be a philosopher. For poverty is far more conducive to piety for us than wealth, and work than idleness; since wealth is even a hinderance to those who do not take heed. For when it is needful to dismiss anger, to extinguish envy, to curb passion, to offer prayer, to exhibit forbearance and meekness, kindliness and charity, when would poverty be a bar? For it is not possible by spending money to accomplish these things, but by exhibiting a right disposition; almsgiving especially needs money, but even it shines forth in greater degree through poverty. For she who spent the two mites was poorer than all men, and yet surpassed all. Let us not then consider wealth to be anything great, nor gold to be better than clay. For the value of material things is not owing to their nature, but to our estimate of them. For if any one would inquire carefully, iron is much more necessary than gold. For the one contributes to no need of our life, but the other has furnished us with the greater part of our needs, ministering to countless arts; and why do I speak of a comparison between gold and iron? For these stones are more necessary than precious stones. For of those nothing serviceable could be made, but out of these, houses and walls and cities are erected. But do thou show me what gain could be derived from these pearls, rather what harm would not happen? For in order that thou mayest wear one pearl drop, countless poor people are pinched with hunger. What excuse wilt thou hit upon? what pardon?