V. (27) For which reason the sacred historian very naturally classes the lover of God and the lover of virtue next in order to him who repents; and this man is in the language of the Hebrews called Noah, but in that of the Greeks, “rest,” or “the just man,” both being appellations very well suited to the wise man. That of “the just man” most evidently so, for nothing is better than justice, which is the chief among virtues, and which receives the highest honours like the most beautiful member of a company; and the appellation “rest” is likewise appropriate, since the opposite quality to rest is unnatural agitation, the cause of confusion, and tumults, and seditions, and wars, which the wicked pursue; while those who pay due honour to excellence cultivate a tranquil, and quiet, and stable, and peaceful life. (28) And in strict consistency with himself, the lawgiver also calls the seventh day “rest,” which the Hebrews call “the sabbath;” not as some persons fancy, because after six days the multitude was refrained from its habitual employments, but because in real truth, the number seven is both in the world and in ourselves free from seditions and from wars, and is of all the numbers that which is the most averse to contention, and the greater lover of peace. (29) And a proof of what I have here asserted may be found in the powers which exist in us; for six of those powers, namely the five outward senses and uttered speech, stir up continued and ceaseless war, both by sea and land, some of them doing so from a desire for the objects of the outward senses, which if they cannot obtain they are grieved, and the last by divulging with unbridled mouth numbers of things which ought to be buried in silence. (30) But the seventh power is that which proceeds from the dominant mind, which is more glorious than the other six powers, and which has by pre-eminent vigour obtained the mastery over them all, and when that retires, choosing solitude, and its own society, and living by itself, as one that has no need of any other, and that is all-sufficient for itself, being then emancipated from the cares and troubles that are found in the human race, embraces a calm and tranquil life.
VI. (31) And the lawgiver magnifies the lover of virtue in such a way, that even when he is given his genealogy, he does not trace himself as he usually does other persons, by giving a catalogue of his grandfathers and great grandfathers, and ancestors who are numbered as men and women, but he gives a list of certain virtues; and almost asserts in express words that there is no other house, or kindred, or country whatever to a wise man, except the virtues and the actions in accordance with virtues. “For these,” says he, “are the generations of Noah; Noah was a just man, perfect in his generation, and one who pleased God.”{6}{#ge 6:9.} (32) But we must not be ignorant that when he says man here, he does not mean merely to use the common expressions for a rational mortal animal, but that he means to indicate in an eminent degree him who verifies the name, having driven away all the untameable and furious passions and brutal wickednesses of the soul; (33) and as a proof of this, after the word man he adds as an epithet, “the just,” saying, “a just man,” as if no unjust person were a man at all, but to speak more properly a beast in the likeness of a man, and as if he alone were a man who is an admirer of justice; (34) he also says that he was “perfect,” intimating by this expression that he was possessed not of one virtue only but of all, and that being so possessed of them, he constantly exhibited every one of them according to his power and opportunities; (35) and finally crowning him like a wrestler who has gained a glorious victory, he honours him moreover with a most noble proclamation, saying that “he pleased God,” (and what can there be in nature that is more excellent than this panegyric?) which is the most visible proof of excellence; for if they who displease God are miserable, those who please him are by all means happy.
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