17. Let us then follow holy Jacob and his ways, that we may reach these sufferings, these combats, that we may reach the shoulder[158], that we may attain to patience, the mother of the faithful, and to their father Isaac, that is, one capable of delight[159], abounding in joy. For where patience is, there also is joy, for after tribulation comes patience, and _patience worketh experience_, wherein is _hope, whereby we are not ashamed_, for whoso is not ashamed the cross of Christ, neither will Christ be ashamed of him. Farewell, my son; blush not to ask questions of your father, as you blush not to glory in the sufferings of Christ. LETTER XXVIII. A.D. 387. S. AMBROSE in this Letter maintains that Pythagoras derived much of his wisdom from a knowledge of the Hebrew Scriptures, and dwells on his maxim, ‘not to follow the beaten track,’ as one specially addressed to the priesthood. AMBROSE TO IRENÆUS, GREETING. Sidenote: Exod. iii. 5. Sidenote: Josh. v. 15. Sidenote: Exod. xxiv. 13, 14. 1. IN the writings of certain authors we find a precept of Pythagoras forbidding his disciples to enter upon the common path trodden by the people. Now the source from whence he drew this is not unknown. For as he derived (according to the general opinion) his descent from the Jews, from their learning he derived also the precepts of his school. This rendered him highly esteemed among philosophers, so that he hardly met, it is said, with his equal. Now he had read in the book of Exodus that by the Divine command Moses was bid _put off his shoes from off his feet_. This command was also given to Joshua the son of Nun, namely that they, when desired to walk along the Lord’s path, should shake off the dust of the beaten and vulgar tracks. He had also read the command to Moses to go up to the mount with the priests, while the people stood apart. So God separated the priests from the people, and subsequently commanded Moses himself to enter into the cloud. 2. You see then the separation. Nothing vulgar, nothing popular, nothing in common with the desires and usages and manners of the rude multitude is looked for in priests. The dignity of the priesthood claims for itself a sober and unruffled calmness, a serious life, an especial gravity. How can he be respected by the people, who is in nothing distinct from the people, or different from the multitude? And what can a man look up to in you who recognizes himself in you, who sees nothing in you which is beyond himself, and who finds in you, to whom he deems respect to be due, the things which he blushes at in himself? Sidenote: Job ix. 25. Sidenote: Ib. vi. 19–21.