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Chapter 290 of 355

Chapter XL Of the work and the voice of preaching

Chapter XL Of the work and the voice of preaching

(Admonition 21.) Differently to be admonished are those who already give compassionately of their own, and those who still would fain seize even what belongs to others. For those who already give compassionately of their own are to be admonished not to lift themselves up in swelling thought above those to whom they impart earthly things; not to esteem themselves better than others because they see others to be supported by them. For the Lord of an earthly household, in distributing the ranks and ministries of his servants, appoints some to rule, but some to be ruled by others. Those he orders to supply to the rest what is necessary, these to take what they receive from others. And yet it is for the most part those that rule who offend, while those that are ruled remain in favour with the good man of the house. Those who are dispensers incur wrath; those who subsist by the dispensation of others continue without offence. Those, then, who already give compassionately of the things which they possess are to be admonished to acknowledge themselves to be placed by the heavenly Lord as dispensers of temporal supplies, and to impart the same all the more humbly from their understanding that the things which they dispense are not their own. And, when they consider that they are appointed for the service of those to whom they impart what they have received, by no means let vain glory elate their minds, but let fear depress them. Whence also it is needful for them to take anxious thought lest they distribute what has been committed to them unworthily; lest they bestow something on those on whom they ought to have spent nothing, or nothing on those on whom they ought to have spent something, or much on those on whom they ought to have spent little, or little on those on whom they ought to have spent much; lest by precipitancy they scatter unprofitably what they give; lest by tardiness they mischievously torment petitioners; lest the thought of receiving a favour in return creep in; lest craving for transitory praise extinguish the light of giving; lest accompanying moroseness beset an offered gift; lest in case of a gift that has been well offered the mind be exhilarated more than is fit; lest, when they have fulfilled all aright, they give something to themselves, and so at once lose all after they have accomplished all. For, that they may not attribute to themselves the virtue of their liberality, let them hear what is written, If any man administer, let him do it as of the ability which God administereth (1 Pet. iv. 11). That they may not rejoice immoderately in benefits bestowed, let them hear what is written, When ye shall have done all those things which are commanded you, say, We are unprofitable servants, we have done that which was our duty to do (Luke xvii. 10). That moroseness may not spoil liberality, let them hear what is written, God loveth a cheerful giver (2 Cor. ix. 7). That they may not seek transitory praise for a gift bestowed, let them hear what is written, Let not thy left hand know what thy right hand doeth (Matth. vi. 3). That is, let not the glory of the present life mix itself with the largesses of piety, nor let desire of favour know anything of the work of rectitude. That they may not require a return for benefits bestowed, let them hear what is written, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours, lest they also bid thee again, and a recompense be made thee. but, when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed; for they have not whereof to recompense thee (Luke xiv. 12 seq.). That they may not supply too late what should be supplied at once, let them hear what is written, Say not unto thy friend, go and come again, and to-morrow I will give, when thou mightest give immediately (Prov. iii. 28). Lest, under pretence of liberality, they should scatter what they possess unprofitably, let them hear what is written, Let thine alms sweat in thine hand. Lest, when much is necessary, little be given, let them hear what is written, He that soweth sparingly shall reap also sparingly (2 Cor. ix. 6). Lest, when they ought to give little, they give too much, and afterwards, badly enduring want themselves, break out into impatience, let them hear what is written, Not that other men be eased, and ye burdened, but by an equality, that your abundance may supply their want, and that their abundance may be a supply to your want (Ibid. viii. 13, 14). For, when the soul of the giver knows not how to endure want, then, in withdrawing much from himself, he seeks out against himself occasion of impatience. For the mind should first be prepared for patience, and then either much or all be bestowed in bounty, lest, the inroad of want being borne with but little equanimity, both the reward of previous bounty be lost, and subsequent murmuring bring worse ruin on the soul. Lest they should give nothing at all to those on whom they ought to bestow something, let them hear what is written, Give to every man that asketh of thee (Luke vi. 30). Lest they should give something, however little to those on whom they ought to bestow nothing at all, let them hear what is written, Give to the good man, and receive not a sinner: do well to him that is lowly, and give not to the ungodly (Ecclus. xii. 4). And again, Set out thy bread and wine on the burial of the just, but eat and drink not thereof with sinners (Tobit iv. 17).

For he gives his bread and wine to sinners who gives assistance to the wicked for that they are wicked. For which cause also some of the rich of this world nourish players with profuse bounties, while the poor of Christ are tormented with hunger. He, however, who gives his bread to one that is indigent, though he be a sinner, not because he is a sinner, but because he is a man, does not in truth nourish a sinner, but a poor righteous man, because what he loves in him is not his sin, but his nature.

Those who already distribute compassionately what they possess are to be admonished also that they study to keep careful guard, lest, when they redeem by alms the sins they have committed, they commit others which will still require redemption; lest they suppose the righteousness of God to be saleable, thinking that if they take care to give money for their sins, they can sin with impunity. For, The soul is more than meat, and the body than raiment (Matth. vi. 25; Luke xii. 23). He, therefore, who bestows meat or raiment on the poor, and yet is polluted by iniquity of soul or body, has offered the lesser thing to righteousness, and the greater thing to sin; for he has given his possessions to God, and himself to the devil.

But, on the other hand, those who still would fain seize what belongs to others are to be admonished to give anxious heed to what the Lord says when He comes to judgment. For He says, I was an hungered, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in: naked, and ye clothed Me not; sick, and in prison, and ye visited Me not (Matth. xxv. 42, 43). And these he previously addresses saying, Depart from Me, ye cursed, into eternal fire, which is prepared for the devil and his angels (Ibid. 41). Lo, they are in no wise told that they have committed robberies or any other acts of violence, and yet they are given over to the eternal fires of Gehenna. Hence, then, it is to be gathered with how great damnation those will be visited who seize what is not their own, if those who have indiscreetly kept their own are smitten with so great punishment. Let them consider in what guilt the seizing of goods must bind them, if not parting with them subjects to such a penalty. Let them consider what injustice inflicted must deserve, if kindness not bestowed is worthy of so great a chastisement.

When they are intent on seizing what is not their own, let them hear what is written, Woe to him that increaseth that which is not his! How long doth he heap up against himself thick clay (Hab. ii. 6)? For, indeed, for a covetous man to heap up against him thick clay is to pile up earthly gains into a load of sin. When they desire to enlarge greatly the spaces of their habitation, let them hear what is written, Woe unto you that join house to house and lay field to field, even till there be no place left. What, will ye dwell alone in the midst of the earth (Isai. v. 8)? As if to say plainly, How far do ye stretch yourselves, ye that cannot bear to have comrades in a common world? Those that are joined to you ye keep down, and ever find some against whom ye may have power to stretch yourselves. When they are intent on increasing money, let them hear what is written, The covetous man is not filled with money; and he that loveth riches shall not reap fruit thereof (Eccles. v. 9). For indeed he would reap fruit of them, were he minded, not loving them, to disperse them well. But whoso in his affection for them retains them, shall surely leave them behind him here without fruit. When they burn to be filled at once with all manner of wealth, let them hear what is written, He that maketh haste to be rich shall not be innocent (Prov. xxviii. 20): for certainly he who goes about to increase wealth is negligent in avoiding sin; and, being caught after the manner of birds, while looking greedily at the bait of earthly things, he is not aware in what a noose of sin he is being strangled. When they desire any gains of the present world, and are ignorant of the losses they will suffer in the world to come, let them hear what is written, An inheritance to which haste is made in the beginning in the last end shall lack blessing (Prov. xx. 21). For indeed we derive our beginning from this life, that we may come in the end to the lot of blessing. They, therefore, that make haste to an inheritance in the beginning cut off from themselves the lot of blessing in the end; since, while they crave to be increased in goods here through the iniquity of avarice, they become disinherited there of their eternal patrimony. When they either solicit very much, or succeed in obtaining all that they have solicited, let them hear what is written. What is a man profited, if he should gain the whole world, but lose his own soul (Matth. xvi. 26)? As if the Truth said plainly, What is a man profited, though he gather together all that is outside himself, if this very thing only which is himself he damns? But for the most part the covetousness of spoilers is the sooner corrected, if it be shewn by the words of such as admonish them how fleeting is the present life; if mention be made of those who have long endeavoured to grow rich in this world, and yet have been unable to remain long among their acquired riches; from whom hasty death has taken away suddenly and all at once whatever, neither all at once nor suddenly, they have gathered together; who have not only left here what they had seized, but have carried with them to the judgment arraignments for seizure. Let them, therefore, be told of examples of such as these, whom they would, doubtless, even themselves, in words condemn; so that, when after their words they come back to their own heart, they may blush at any rate to imitate those whom they judge.

(Admonition 22.) Differently to be admonished are those who neither desire what belongs to others nor bestow what is their own, and those who give of what they have, and yet desist not from seizing on what belongs to others. Those who neither desire what belongs to others nor bestow what is their own are to be admonished to consider carefully that the earth out of which they are taken is common to all men, and therefore brings forth nourishment for all in common. Vainly, then, do those suppose themselves innocent, who claim to their own private use the common gift of God; those who, in not imparting what they have received, walk in the midst of the slaughter of their neighbours; since they almost daily slay so many persons as there are dying poor whose subsidies they keep close in their own possession. For, when we administer necessaries of any kind to the indigent, we do not bestow our own, but render them what is theirs; we rather pay a debt of justice than accomplish works of mercy. Whence also the Truth himself, when speaking of the caution required in shewing mercy, says, Take heed that ye do not your justice before men (Matth. vi. 1). The Psalmist also, in agreement with this sentence, says, He hath dispersed, he hath given to the poor, his justice endureth for ever (Ps. cxii. 9).

For, having first mentioned bounty bestowed upon the poor, he would not call this mercy, but rather justice: for it is surely just that whosoever receive what is given by a common Lord should use it in common. Hence also Solomon says, Whoso is just will give and will not spare (Prov. xxi. 26). They are to be admonished also anxiously to take note how of the fig-tree that had no fruit the rigorous husbandman complains that it even cumbers the ground.

For a fig-tree without fruit cumbers the ground, when the soul of the niggardly keeps unprofitably what might have benefited many. A fig-tree without fruit cumbers the ground, when the fool keeps barren under the shade of sloth a place which another might have cultivated under the sun of good works.

But these are wont sometimes to say, We use what has been granted us; we do not seek what belongs to others; and, if we do nothing worthy of the reward of mercy, we still commit no wrong. So they think, because in truth they close the ear of their heart to the words which are from heaven. For the rich man in the Gospel who was clothed in purple and fine linen, and feasted sumptuously every day, is not said to have seized what belonged to others, but to have used what was his own unfruitfully; and avenging hell received him after this life, not because he did anything unlawful but because by immoderate indulgence he gave up his whole self to what was lawful.

The niggardly are to be admonished to take notice that they do God, in the first place, this wrong; that to Him Who gives them all they render in return no sacrifice of mercy. For hence the Psalmist says. He will not give his propitiation to God, nor the price of the redemption of his soul (Psal. xlviii. 9 ). For to give the price of redemption is to return good deeds for preventing grace. Hence John cries aloud saying, Now the axe is laid unto the root of the tree. Every tree which bringeth not forth good fruit shall be hewn down and cast into the fire (Luke iii. 9). Let those, therefore, who esteem themselves guiltless because they do not seize on what belongs to others look forward to the stroke of the axe that is nigh at hand, and lay aside the torpor of improvident security, lest, while they neglect to bear the fruit of good deeds, they be cut off from the present life utterly, as it were from the greenness of the root.

But, on the other hand, those who both give what they have and desist not from seizing on what belongs to others are to be admonished not to desire to appear exceeding munificent, and so be made worse from the outward show of good. For these, giving what is their own without discretion, not only, as we have said above, fall into the murmuring of impatience, but, when want urges them, are swept along even to avarice. What, then, is more wretched than the mind of those in whom avarice is born of bountifulness, and a crop of sins is sown as it were from virtue? First, then, they are to be admonished to learn how to keep what is theirs reasonably, and then in the end not to go about getting what is another’s. For, if the root of the fault is not burnt out in the profusion itself, the thorn of avarice, exuberant through the branches, is never dried up. So then, cause for seizing is withdrawn, if the right of possession be first adjusted well. But then, further, let those who are admonished be told how to give mercifully what they have, when they have learnt not to confound the good of mercy by throwing into it the wickedness of robbery. For they violently exact what they mercifully bestow. For it is one thing to shew mercy on account of our sins; another thing to sin on account of shewing mercy; which can no longer indeed be called mercy, since it cannot grow into sweet fruit, being embittered by the poison of its pestiferous root. For hence it is that the Lord through the prophet rejects even sacrifices themselves, saying, I the Lord love judgment, and I hate robbery in a whole burnt offering (Isai. lxi. 8). Hence again He has said, The sacrifices of the ungodly are abominable, which are offered of wickedness (Prov. xxi. 28). Such persons also often withdraw from the indigent what they give to God.

But the Lord shews with what strong censure he disowns them, saying through a certain wise man, Whoso offereth a sacrifice of the substance of the poor doeth as one that killeth the son before the father’s eyes (Ecclus. xxxiv. 20). For what can be more intolerable than the death of a son before his father’s eyes? Wherefore it is shewn with what great wrath this kind of sacrifice is beheld, in that it is compared to the grief of a bereaved father. And yet for the most part people weigh well how much they give; but how much they seize they neglect to consider. They count, as it were, their wage, but refuse to consider their defaults. Let them hear therefore what is written, He that hath gathered wages hath put them into a bag with holes (Hagg. i. 6). For indeed money put into a bag with holes is seen when it is put in, but when it is lost it is not seen. Those, then, who have an eye to how much they bestow, but consider not how much they seize, put their wages into a bag with holes, because in truth they look to them when they gather them together in hope of being secure, but lose them without looking.

(Admonition 23.) Differently to be admonished are those that are at variance and those that are at peace. For those that are at variance are to be admonished to know most certainly that, in whatever virtues they may abound, they can by no means become spiritual if they neglect becoming united to their neighbours by concord. For it is written, But the fruit of the Spirit is love, joy, peace (Gal. v. 22). He then that has no care to keep peace refuses to bear the fruit of the Spirit. Hence Paul says, Whereas there is among you envying and strife, are ye not carnal (1 Cor. iii. 3)? Hence again he says also, Follow peace with all men and holiness, without which no man shall see the Lord (Heb. xii. 14). Hence again he admonishes, saying, Endeavouring to keep the unity of the Spirit in the bond of peace: there is one body and one Spirit, even as ye are called in one hope of your calling (Eph. iv. 3, 4). The one hope of our calling, therefore, is never reached, if we run not to it with a mind at one with our neighbours. But it is often the case that some, by being proud of some gifts that they especially partake of, lose the greater gift of concord; as it may be if one who subdues the flesh more than others by bridling of his appetite should scorn to be in concord with those whom he surpasses in abstinence. But whoso separates abstinence from concord, let him consider the admonition of the Psalmist, Praise him with timbrel and chorus (Ps. cl. 4). For in the timbrel a dry and beaten skin resounds, but in the chorus voices are associated in concord. Whosoever then afflicts his body, but forsakes concord, praises God indeed with timbrel, but praises Him not with chorus. Often, however, when superior knowledge lifts up some, it disjoins them from the society of other men; and it is as though the more wise they are, the less wise are they as to the virtue of concord. Let these therefore hear what the Truth in person says, Have salt in yourselves, and have peace one with another (Mark ix. 50). For indeed salt without peace is not a gift of virtue, but an argument for condemnation. For the better any man is in wisdom, the worse is his delinquency, and he will deserve punishment inexcusably for this very reason, that, if he had been so minded, he might in his prudence have avoided sin. To such it is rightly said through James, But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. But the wisdom that is from above is first pure, then peaceable (James iii. 14, 15, 17). Pure, that is to say, because its ideas are chaste; and also peaceable, because it in no wise through elation disjoins itself from the society of neighbours. Those who are at variance are to be admonished to take note that they offer to God no sacrifice of good work so long as they are not in charity with their neighbours. For it is written, If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar, and go thy way first to be reconciled to thy brother, and then thou shalt come and offer thy gift (Matth. v. 23, 24). Now by this precept we are led to consider how intolerable the guilt of men is shewn to be when their sacrifice is rejected. For, whereas all evils are washed away when followed by what is good, let us consider how great must be the evils of discord, seeing that, unless they are utterly extinguished, they allow no good to follow. Those who are at variance are to be admonished that, if they incline not their ears to heavenly commands, they should open the eyes of the mind to consider the ways of creatures of the lowest order; how that often birds of one and the same kind desert not one another in their social flight, and that brute beasts feed in herds together. Thus, if we observe wisely, irrational nature shews by agreeing together how great evil rational nature commits by disagreement; when the latter has lost by the exercise of reason what the former by natural instinct keeps. But, on the other hand, those that are at peace are to be admonished to take heed lest, while they love more than they need do the peace which they enjoy, they have no longing to reach that which is perpetual. For commonly tranquil circumstances more sorely try the bent of minds, so that, in proportion as the things which occupy them are not troublesome, the things which invite them come to appear less lovely, and the more present things delight, eternal things are the less sought after. Whence also the Truth speaking in person, when He would distinguish earthly from supernal peace, and provoke His disciples from that which now is to that which is to come, said, Peace I leave with you, My peace I give unto you (Joh. xiv. 27). That is, I leave a transitory, I give a lasting peace. If then the heart is fixed on that which is left, that which is to be given is never reached. Present peace, therefore, is to be held as something to be both loved and thought little of, lest, if it is loved immoderately, the mind of him that loves be taken in a fault. Whence also those who are at peace should be admonished lest, while too desirous of human peace, they fail entirely to reprove men’s evil ways, and, in consenting to the froward, disjoin themselves from the peace of their Maker; lest, while they dread human quarrels without, they be smitten by breach of their inward covenant. For what is transitory peace but a certain footprint of peace eternal? What, then, can be more mad than to love footprints impressed on dust, but not to love him by whom they have been impressed? Hence David, when he would bind himself entirely to the covenants of inward peace, testifies that he held no agreement with the wicked, saying, Did not I hate them, O God, that hate thee, and waste away on account of thine enemies? I hated them with perfect hatred, they became enemies to me (Ps. cxxxviii. 21, 22 ). For to hate God’s enemies with perfect hatred is both to love what they were made, and to chide what they do, to be severe on the manners of the wicked, and to profit their life. It is therefore to be well weighed, when there is rest from chiding, how culpably peace is kept with the worst of men, if so great a prophet offered this as a sacrifice to God, that he excited the enmities of the wicked against himself for the Lord. Hence it is that the tribe of Levi, when they took their swords and passed through the midst of the camp because they would not spare the sinners who were to be smitten, are said to have consecrated their hands to God (Exod. xxxii. 27, seq.). Hence Phinehas, spurning the favour of his fellow-countrymen when they sinned, smote those who came together with the Midianites, and in his wrath appeased the wrath of God (Num. xxv. 9). Hence in person the Truth says, Think not that I am come to send peace on earth: I came not to send peace, but a sword (Matth. x. 34). For, when we are unwarily joined in friendship with the wicked, we are bound in their sins. Whence Jehoshaphat, who is extolled by so many praises of his previous life, is rebuked for his friendship with King Ahab as though nigh unto destruction, when it is said to him through the prophet, Thou givest help to the ungodly, and art joined in friendship with them that hate the Lord; and therefore thou didst deserve indeed the wrath of the Lord: nevertheless there are good works found in thee, in that thou hast taken away the graves out of the land of Judah (2 Chron. xix. 2, 3). For our life is already at variance with Him who is supremely righteous by the very fact of agreement in the friendships of the froward. Those who are at peace are to be admonished not to be afraid of disturbing their temporal peace, if they break forth into words of rebuke. And again they are to be admonished to keep inwardly with undiminished love the same peace which in their external relations they disturb by their reproving voice. Both which things David declares that he had prudently observed, saying, With them that hate peace I was peaceable; when I spake unto them, they fought against me without a cause (Ps. cxix. 7 ). Lo, when he spoke, he was fought against; and yet, when fought against, he was peaceable, because he neither ceased to reprove those that were mad against him, nor forgot to love those who were reproved. Hence also Paul says, If it be possible, as much as lieth in you, have peace with all men (Rom. xii. 18). For, being about to exhort his disciples to have peace with all, he said first, If it be possible, and added, As much as lieth in you. For indeed it was difficult for them, if they rebuked evil deeds, to be able to have peace with all. But, when temporal peace is disturbed in the hearts of bad men through our rebuke, it is necessary that it should be kept inviolate in our own heart. Rightly, therefore, says he, As much as lieth in you. It is indeed as though he said, Since peace stands in the consent of two parties, if it is driven out by those who are reproved, let it nevertheless be retained undiminished in the mind of you who reprove. Whence the same apostle again admonishes his disciples, saying, If any man obey not our word, note that man by this epistle; and have no company with him, that he may be confounded (2 Thess. iii. 14). And straightway he added, Yet count him not as an enemy, but reprove him as a brother (Ibid. 15). As if to say, Break ye outward peace with him, but guard in your heart’s core internal peace concerning him; that your discord with him may so smite the mind of the sinner that peace depart not from your hearts even though denied to him.

(Admonition 24.) Differently to be admonished are sowers of strifes and peacemakers. For sowers of strifes are to be admonished to perceive whose followers they are. For of the apostate angel it is written, when tares had been sown among the good crop, An enemy hath done this (Matth. xiii. 28). Of a member of him also it is said through Solomon, An apostate person, an unprofitable man, walketh with a perverse mouth, he winketh with his eyes, he beateth with his foot, he speaketh with his finger, with froward heart he deviseth mischief continually, he soweth strifes (Prov. vi. 12–14). Lo, him whom he would speak of as a sower of strifes he first named an apostate; since, unless after the manner of the proud angel he first fell away inwardly by the alienation of his mind from the face of his Maker, he would not afterwards come to sow strifes outwardly. He is rightly described too as winking with his eyes, speaking with his finger, beating with his foot. For it is inward watch that keeps the members outwardly in orderly control. He, then, who has lost stability of mind falls off outwardly into inconstancy of movement, and by his exterior mobility shews that he is stayed on no root within. Let sowers of strifes hear what is written, Blessed are the peacemakers, far they shall be called the children of God (Matth. v. 9). And on the other hand let them gather that, if they who make peace are called the children of God, without doubt those who confound it are the children of Satan. Moreover, all who are separated by discord from the greenness of loving-kindness are dried up: and, though they bring forth in their actions fruits of well-doing, yet there are in truth no fruits, because they spring not from the unity of charity. Hence, therefore, let sowers of strifes consider how manifoldly they sin; in that, while they perpetrate one iniquity, they eradicate at the same time all virtues from human hearts. For in one evil they work innumerable evils, since, in sowing discord, they extinguish charity, which is in truth the mother of all virtues. But, since nothing is more precious with God than the virtue of loving-kindness, nothing is more acceptable to the devil than the extinction of charity. Whosoever, then, by sowing of strifes destroy the loving-kindness of neighbours, serve God’s enemy as his familiar friend; because by taking away from them this, by the loss of which he fell, they have cut off from them the road whereby to rise.

But, on the other hand, the peacemakers are to be admonished that they detract not from the efficacy of so great an undertaking through not knowing between whom they ought to establish peace. For, as there is much harm if unity be wanting to the good, so there is exceeding harm if it be not wanting to the bad. If, then, the iniquity of the perverse is united in peace, assuredly there is an accession of strength to their evil doings, since the more they agree among themselves in wickedness, by so much the more stoutly do they dash themselves against the good to afflict them. For hence it is that against the preachers of that vessel of damnation, to wit, Antichrist, is it said by the divine voice to the blessed Job, The members of his flesh stick close to each other (Job xli. 14 ). Hence, under the figure of scales, it is said of his satellites, One is joined to another, and not even a breathing-hole cometh between them (xli. 7 ). For, indeed, his followers, from being divided by no opposition of discord among themselves, are by so much the more strongly banded together in the slaughter of the good. He then who associates the iniquitous together in peace supplies strength to iniquity, since they worse press down the good, whom they persecute unanimously. Whence the excellent preacher, being overtaken by violent persecution from Pharisees and Sadducees, endeavoured to divide among themselves those whom he saw to be violently united against himself, when he cried out, saying, Men, brethren, I am a Pharisee, the son of Pharisees; of the hope and resurrection of the dead I am called in question (Acts xxiii. 6). And, whereas the Sadducees denied the hope and resurrection of the dead, which the Pharisees in accordance with the precepts of Holy Writ believed, a dissension was caused in the unanimity of the persecutors; and Paul escaped unhurt from the divided crowd, which before, when united, had savagely assailed him. Those, therefore, who are occupied with the desire of making peace, are to be admonished that they ought first to infuse a love of internal peace into the minds of the froward, to the end that external peace may afterwards avail to do them good; so that, while their heart is hanging on cognition of the former, they be by no means hurried into wickedness from perception of the latter; and, while they see before them that which is supernal, they in no way turn that which is earthly to serve to their own detriment. But, if any perverse persons are such that they could not harm the good, even though they lusted to do so, between them, indeed, earthly peace ought to be established, even before they have risen to the knowledge of supernal peace; even so that they, whom the wickedness of their impiety exasperates against the loving-kindness of God, may at any rate be softened out of love of their neighbour, and, as it were from a neighbouring position, may pass to a better one, and so rise to what is as yet far from them, the peace of their Maker.

(Admonition 25.) Differently to be admonished are those who do not understand aright the words of the sacred Law, and those who understand them indeed aright, but speak them not humbly. For those who understand not aright the words of sacred Law are to be admonished to consider that they turn for themselves a most wholesome drought of wine into a cup of poison, and with a medicinal knife inflict on themselves a mortal wound, when they destroy in themselves what was sound by that whereby they ought, to their health, to have cut away what was diseased. They are to be admonished to consider that Holy Scripture is set as a kind of lantern for us in the night of the present life, the words whereof when they understand not aright, from light they get darkness. But in truth a perverse bent of mind would not hurry them to understand it wrong, did not pride first puff them up. For, while they think themselves wise beyond all others, they scorn to follow others to things better understood: and, in order to extort for themselves from the unskilful multitude a name for knowledge, they strive mightily both to upset the right views of others and to confirm their own perverse views. Hence it is well said by the prophet, They have ripped up the women with child of Gilead, that they might enlarge their border (Amos i. 13). For Gilead is by interpretation a heap of witness (Gen. xxxi. 47, 48). And, since the whole congregation of the Church together serves by its confession for a witness to the truth, not unfitly by Gilead is expressed the Church, which witnesses by the mouth of all the faithful whatever is true concerning God. Moreover, souls are called with child, when of divine love they conceive an understanding of the Word, so that, if they come to their full time, they may bring forth their conceived intelligence in the shewing forth of work. Further, to enlarge their border is to extend abroad the fame of their reputation. They have therefore ripped up the women with child of Gilead that they might enlarge their border, because heretics assuredly slay by their perverse preaching the souls of the faithful who had already conceived something of the understanding of the truth, and extend for themselves a name for knowledge. The hearts of little ones, already big with conception of the word, they cleave with the sword of error, and, as it were, make for themselves a reputation as teachers. When, therefore, we endeavour to instruct these not to think perversely, it is necessary that we first admonish them to shun vain glory. For, if the root of elation is cut off, the branches of wrong assertion are consequently dried up. They are also to be admonished to take heed, lest, by gendering errors and discords, they turn into a sacrifice to Satan the very same law of God which has been given for hindering sacrifices to Satan. Whence the Lord complains through the prophet, saying, I gave them corn, wine, and oil, and I multiplied to them silver and gold, which they sacrificed to Baal (Hos. ii. 8). For indeed we receive corn from the Lord, when, in the more obscure sayings, the husk of the letter being drawn off, we perceive in the marrow of the Spirit the inward meaning of the Law. The Lord proffers us His wine, when He inebriates us with the lofty preaching of His Scripture. His oil also He gives us, when, by plainer precepts, He orders our life gently and smoothly. He multiplies silver, when He supplies to us eloquent utterances, full of the light of truth. With gold also He enriches us, when He irradiates our heart with an understanding of the supreme splendour. All which things heretics offer to Baal, because they pervert them in the hearts of their hearers by a corrupt understanding of them all. And of the corn of God, of His wine and oil, and likewise of His silver and gold, they offer a sacrifice to Satan, because they turn aside the words of peace to promote the error of discord. Wherefore they are to be admonished to consider that, when of their perverse mind they make discord out of the precepts of peace, they themselves, in the just judgment of God, die from the words of life.

But, on the other hand, those who understand indeed aright the words of the Law, but speak them not humbly, are to be admonished that, in divine discourses, before they put them forth to others, they should examine themselves; lest, in following up the deeds of others, they leave themselves behind; and lest, while thinking rightly of all the rest of Holy Scripture, this only thing they attend not to, what is said in it against the proud. For he is indeed a poor and unskilful physician, who would fain heal another’s disease while ignorant of that from which he himself is suffering. Those, then, who speak not the words of God humbly should certainly be admonished, that, when they apply medicines to the sick, they see to the poison of their own infection, lest in healing others they die themselves. They ought to be admonished to take heed, lest their manner of saying things be at variance with the excellence of what is said, and lest they preach one thing in their speaking and another in their outward bearing. Let them hear, therefore, what is written, If any man speak let him speak as the oracles of God (1 Pet. iv. 11). If then the words they utter are not of the things that are their own, why are they puffed up on account of them as though they were their own? Let them hear what is written, As of God, in the sight of God, speak we in Christ (2 Cor. ii. 17). For he speaks of God in the sight of God, who both understands that he has received the word of preaching from God, and also seeks through it to please God, not men. Let them hear what is written, Every one that is proud in heart is an abomination to the Lord (Prov. xvi. 5). For, surely, when in the Word of God he seeks his own glory, he invades the right of the giver; and he fears not at all to postpone to his own praise Him from whom he has received the very thing that is praised. Let them hear what is said to the preacher through Solomon, Drink water out of thine own cistern, and running waters of thine own well. Let thy fountains be dispersed abroad, and divide thy waters in the streets. Have them to thyself alone, and let not strangers be partakers with thee (Prov. v. 15–17). For indeed the preacher drinks out of his own cistern, when, returning to his own heart, he first listens himself to what he has to say. He drinks the running waters of his own well, if he is watered by his own word. And in the same place it is well added, Let thy fountains be dispersed abroad, and divide thy waters in the streets. For indeed it is right that he should himself drink first, and then flow upon others in preaching. For to disperse fountains abroad is to pour outwardly on others the power of preaching. Moreover, to divide waters in the streets is to dispense divine utterances among a great multitude of hearers according to the quality of each. And, because for the most part the desire of vain glory creeps in when the Word of God has free course unto the knowledge of many, after it has been said, Divide thy waters in the streets, it is rightly added, Have them to thyself alone, and let not strangers be partakers with thee. He here calls malignant spirits strangers, concerning whom it is said through the prophet in the words of one that is tempted, Strangers are risen up against me, and strong ones have sought after my soul (Ps. liii. 5 ). He says therefore, Both divide thy waters in the streets, and yet have them to thyself alone; as if he had said more plainly, It is necessary for thee so to serve outwardly in preaching as not to join thyself through elation to unclean spirits, lest in the ministry of the divine word thou admit thine enemies to be partakers with thee. Thus we divide our waters in the streets, and yet alone possess them, when we both pour out preaching outwardly far and wide, and yet in no wise court human praises through it.

(Admonition 26.) Differently to be admonished are those who, though able to preach worthily, are afraid by reason of excessive humility, and those whom imperfection or age forbids to preach, and yet precipitancy impells. For those who, though able to preach with profit, still shrink back through excessive humility are to be admonished to gather from consideration of a lesser matter how faulty they are in a greater one. For, if they were to hide from their indigent neighbours money which they possessed themselves they would undoubtedly shew themselves to be promoters of their calamity. Let them perceive, then, in what guilt those are implicated who, in withholding the word of preaching from their sinning brethren, hide away the remedies of life from dying souls. Whence also a certain wise man says well, Wisdom that is hid, and treasure that is unseen, what profit is in them both (Ecclus. xx. 32)? Were a famine wasting the people, and they themselves kept hidden corn, undoubtedly they would be the authors of death. Let them consider therefore with what punishment they must be visited who, when souls are perishing from famine of the word, supply not the bread of grace which they have themselves received. Whence also it is well said through Solomon, He that hideth corn shall be cursed among the people (Prov. xi. 26). For to hide corn is to retain with one’s self the words of sacred preaching. And every one that does so is cursed among the people, because through his fault of silence only he is condemned in the punishment of the many whom he might have corrected. If persons by no means ignorant of the medicinal art were to see a sore that required lancing, and yet refused to lance it, certainly by their mere inactivity they would be guilty of a brother’s death. Let them see, then, in how great guilt they are involved who, knowing the sores of souls, neglect to cure them by the lancing of words. Whence also it is well said through the prophet, Cursed is he who keepeth back his sword from blood (Jer. xlviii. 10). For to keep back the sword from blood is to hold back the word of preaching from the slaying of the carnal life. Of which sword it is said again, And my sword shall devour flesh (Deut. xxxii. 42).

Let these, therefore, when they keep to themselves the word of preaching, hear with terror the divine sentences against them, to the end that fear may expel fear from their hearts. Let them hear how he that would not lay out his talent lost it, with a sentence of condemnation added (Matth. xxv. 24, &c.). Let them hear how Paul believed himself to be pure from the blood of his neighbours in this, that he spared not their vices which required to be smitten, saying, I take you to record this day, that I am pure from the blood of all men: for l have not shunned to declare unto you all the counsel of God (Acts xx. 26, 27). Let them hear how John is admonished by the angelic voice, when it is said, Let him that heareth say, Come (Rev. xxii. 17); in order doubtless that he into whose heart the internal voice has found its way may by crying aloud draw others whither he himself is carried; lest, even though called, he should find the doors shut, if he approaches Him that calls him empty. Let them hear how Esaias, because he had held his peace in the ministry of the word when illuminated by supernal light, blamed himself with a loud cry of penitence, saying Woe unto me that I have held my peace (Isai. vi. 5). Let them hear how through Solomon the knowledge of preaching is promised to be multiplied to him who is not held back by the vice of torpor in that whereto he has already attained. For he says, The soul which blesseth shall be made fat; and he that inebriates shall be inebriated also himself (Prov. xi. 25). For he that blesses outwardly by preaching receives the fatness of inward enlargement; and, while he ceases not to inebriate the minds of his hearers with the wine of eloquence, he becomes increasingly inebriated with the drought of a multiplied gift. Let them hear how David offered this in the way of gift to God, that he did not hide the grace of preaching which he had received, saying, Lo I will not refrain my lips, O Lord, thou knowest: I have not hid thy righteousness within my heart: I have declared thy truth and thy salvation (Ps. xxxix. 10, 11 ). Let them hear what is said by the bridegroom in his colloquy with the bride; Thou that dwellest in the gardens, thy friends hearken: make me to hear thy voice (Cant. viii. 13). For the Church dwelleth in the gardens, in that she keeps in a state of inward greenness the cultivated nurseries of virtues. And that her friends hearken to her voice is, that all the elect desire the word of her preaching; which voice also the bridegroom desires to hear, because he pants for her preaching through the souls of his elect. Let them hear how Moses, when he saw that God was angry with His people, and commanded swords to be taken for executing vengeance, declared those to be on God’s side who should smite the crimes of the offenders without delay, saying, If any man is the Lord’s, let him join himself to me; put every man his sword upon his thigh; go in and out from gate to gate through the midst of the camp, and slay every man his brother and friend and neighbour (Exod. xxxii. 27). For to put sword upon thigh is to set earnestness in preaching before the pleasures of the flesh; so that, when any one is earnest to speak holy words, he must needs have a care to subdue illicit suggestions. But to go from gate to gate is to run to and fro with rebuke from vice to vice, even to every one by which death enters in unto the soul. And to pass through the midst of the camp is to live with such impartiality within the Church that one who reproves the sins of offenders turns aside to shew favour to none. Whence also it is rightly added, slay every man his brother and friend and neighbour. He in truth slays brother and friend and neighbour who, when he finds what is worthy of punishment, spares not even those whom he loves on the score of relationship from the sword of his rebuke. If, then, he is said to be God’s who is stirred up by the zeal of divine love to smite vices, he surely denies himself to be God’s who refuses to rebuke the life of the carnal to the utmost of his power.

But, on the other hand, those whom imperfection or age debars from the office of preaching, and yet precipitancy impells to it, are to be admonished lest, while rashly arrogating to themselves the burden of so great an office, they cut off from themselves the way of subsequent improvement; and, while seizing out of season what they are not equal to, they lose even what they might at some time in due season have fulfilled; and be shewn to have justly forfeited their knowledge because of their attempt to display it improperly. They are to be admonished to consider that young birds, if they try to fly before their wings are fully formed, are plunged low down from the place whence they fain would have risen on high. They are to be admonished to consider that, if on new buildings not yet compacted a weight of timbers be laid, there is built not a habitation, but a ruin. They are to be admonished to consider that, if women bring forth their conceived offspring before it is fully formed, they by no means fill houses, but tombs. For hence it is that the Truth Himself, Who could all at once have strengthened whom He would, in order to give an example to His followers that they should not presume to preach while imperfect, after He had fully instructed His disciples concerning the power of preaching, forthwith added, But tarry ye in the city until ye be endued with power from on high (Luke xxiv. 49). For indeed we tarry together in the city, if we restrain ourselves within the enclosures of our souls from wandering abroad in speech; so that, when we are perfectly endued with divine power, we may then go out as it were from ourselves abroad, instructing others also. Hence through a certain wise man it is said, Young man, speak scarcely in thy cause; and if thou hast been twice asked, let thy answer have a beginning (Ecclus. xxxii. 10). Hence it is that the same our Redeemer, though in heaven the Creator, and even a teacher of angels in the manifestation of His power, would not become a master of men upon earth before His thirtieth year, in order, to wit, that He might infuse into the precipitate the force of a most wholesome fear, in that even He Himself, Who could not slip, did not preach the grace of a perfect life until He was of perfect age. For it is written, When he was twelve years old, the child Jesus tarried behind in Jerusalem (Luke ii. 42, 43). And a little afterwards it is further said of Him, when He was sought by His parents, They found him in the temple, sitting in the midst of the doctors, hearing them, and asking them questions (Ibid. v. 46). It is therefore to be weighed with vigilant consideration that, when Jesus at twelve years of age is spoken of as sitting in the midst of the doctors, He is found, not teaching, but asking questions. By which example it is plainly shewn that none who is weak should venture to teach, if that child was willing to be taught by asking questions, who by the power of His divinity supplied the word of knowledge to His teachers themselves. But, when it is said by Paul to his disciple, These things command and teach: let no man despise thy adolescence (1 Tim. iv. 11, 12), we must understand that in the language of Holy Writ youth is sometimes called adolescence . Which thing is the sooner evident, if we adduce the words of Solomon, who says, Rejoice O young man in thy adolescence (Eccles. xi. 9). For unless he meant the same by both words, he would not call him a young man whom he was admonishing in his adolescence.

(Admonition 27.) Differently to be admonished are those who prosper in what they desire in temporal matters, and those who covet indeed the things that are of this world, but yet are wearied with the labour of adversity. For those who prosper in what they desire in temporal matters are to be admonished, when all things answer to their wishes, lest, through fixing their heart on what is given, they neglect to seek the giver; lest they love their pilgrimage instead of their country; lest they turn the supplies for their journey into hindrances to their arrival at its end; lest, delighted with the light of the moon by night, they shrink from beholding the clearness of the sun. They are, therefore, to be admonished to regard whatever things they attain in this world as consolations in calamity, but not as the rewards of retribution; but, on the other hand, to lift their mind against the favours of the world, lest they succumb in the midst of them with entire delight of the heart. For whosoever in the judgment of his heart keeps not down the prosperity he enjoys by love of a better life, turns the favours of this transitory life into an occasion of everlasting death. For hence it is that under the figure of the Idumaeans, who allowed themselves to be vanquished by their own prosperity, those who rejoice in the successes of this world are rebuked, when it is said, They have given my land to themselves for an inheritance with joy, and with their whole heart and mind (Ezek. xxxvi. 5). In which words it is to be observed, that they are smitten with severe rebuke, not merely because they rejoice, but because they rejoice with their whole heart and mind. Hence Solomon says, The turning away of the simple shall slay them, and the prosperity of fools shall destroy them (Prov. i. 32). Hence Paul admonishes, saying, They that buy, as though they possessed not; and they that use this world, as though they used it not (1 Cor. vii. 30). So may the things that are supplied to us be of service to us outwardly to such extent only as not to turn our minds away from desire of supernal delight; and thus the things that afford us succour in our state of exile may not abate the mourning of our soul’s pilgrimage; and we, who see ourselves to be wretched in our severance from the things that are eternal, may not rejoice as though we were happy in the things that are transitory. For hence it is that the Church says by the voice of the elect, His left hand is under my head, and his right hand shall embrace me (Cant. ii. 6). The left hand of God, to wit prosperity in the present life, she has put under her head, in that she presses it down in the intentness of her highest love. But the right hand of God embraces her, because in her entire devotion she is encompassed with His eternal blessedness. Hence again, it is said through Solomon, Length of days is in her right hand, but in her left hand riches and glory (Prov. iii. 16). In speaking, then, of riches and glory being placed in her left hand, he shewed after what manner they are to be esteemed. Hence the Psalmist says, Save me with thy right hand (Ps. cvii. 7 ). For he says not, with thy hand, but with thy right hand; in order, that is, to indicate, in saying right hand, that it was eternal salvation that he sought. Hence again it is written, Thy right hand, O Lord, hath dashed in pieces the enemies (Exod. xv. 6). For the enemies of God, though they prosper in His left hand, are dashed to pieces with His right; since for the most part the present life elevates the bad, but the coming of eternal blessedness condemns them.

Those who prosper in this world are to be admonished to consider wisely how that prosperity in the present life is sometimes given to provoke people to a better life, but sometimes to condemn them more fully for ever. For hence it is that to the people of Israel the land of Canaan is promised, that they may be provoked at some time or other to hope for eternal things. For that rude nation would not have believed the promises of God afar off, had they not received also something nigh at hand from Him that promised. In order, therefore, that they may be the more surely strengthened unto faith in eternal things, they are drawn on, not only by hope to realities, but also by realities to hope. Which thing the Psalmist clearly testifies, saying, He gave them the lands of the heathen, and they took the labours of the peoples in possession, that they might keep his statutes and seek after his law (Ps. civ. 44 ). But, when the human mind follows not God in His bountiful gifts with an answer of good deeds, it is the more justly condemned from being accounted to have been kindly nurtured. For hence it is said again by the Psalmist, Thou castedst them down when they were lifted up (Ps. lxxii. 18 ). For in truth when the reprobate render not righteous deeds in return for divine gifts, when they here abandon themselves entirely and sink themselves in their abundant prosperity, then in that whereby they profit outwardly they fall from what is inmost. Hence it is that to the rich man tormented in hell it is said, Thou in thy lifetime receivedst thy good things (Luke xvi. 25). For on this account, though an evil man, he here received good things, that there he might receive evil things more fully, because here even by good things he had not been converted.

But, on the other hand, those who covet indeed the things that are of the world, but yet are wearied by the labour of adversity, are to be admonished to consider anxiously with how great favour the Creator and Disposer of all things watches over those whom He gives not up to their own desires. For a sick man whom the physician despairs of he allows to take whatever he longs for: but one of whom it is thought that he can be cured is prohibited from many things that he desires; and we withdraw money from boys, for whom at the same time, as our heirs, we reserve our whole patrimony. Let, then, those whom temporal adversity humiliates take joy from hope of an eternal inheritance, since Divine Providence would not curb them in order to educate them under the rule of discipline, unless it designed them to be saved for ever. Those, therefore, who in respect of the temporal things which they covet, are wearied with the labour of adversity are to be admonished to consider carefully how for the most part even the righteous, when temporal power exalts them, are caught by sin as in a snare. For, as in the former part of this volume we have already said, David, beloved of God, was more upright when in servitude than when he came to the kingdom (1 Sam. xxiv. 18). For, when he was a servant, in his love of righteousness he feared to smite his adversary when taken; but, when he was a king, through the persuasion of lasciviousness, he put to death by a deceitful plan even a devoted soldier (2 Sam. xi. 17). Who then can without harm seek wealth, or power, or glory, if they proved harmful even to him who had them unsought? Who in the midst of these things shall be saved without the labour of a great contest, if he who had been prepared for them by the choice of God was disturbed among them by the intervention of sin? They are to be admonished to consider that Solomon, who after so great wisdom is described as having fallen even into idolatry, is not said to have had any adversity in this world before his fall; but the wisdom that had been granted him entirely left his heart, because not even the least discipline of tribulation had guarded it.

(Admonition 28.) Differently to be admonished are those who are bound in wedlock and those who are free from the ties of wedlock. For those who are bound in wedlock are to be admonished that, while they take thought for each other’s good, they study, both of them, so to please their consorts as not to displease their Maker; that they so conduct the things that are of this world as still not to omit desiring the things that are of God; that they so rejoice in present good as still, with earnest solicitude, to fear eternal evil; that they so sorrow for temporal evils as still to fix their hope with entire comfort on everlasting good; to the end that, while they know what they are engaged in to be transitory, but what they desire to be permanent, neither the evils of the world may break their heart while it is strengthened by the hope of heavenly good, nor the good things of the present life deceive them, while they are saddened by the apprehended evils of the judgment to come. Wherefore the mind of married Christians is both weak and stedfast, in that it cannot fully despise all temporal things, and yet can join itself in desire to eternal things. Although it lies low meanwhile in the delights of the flesh, let it grow strong in the refreshment of supernal hope: and, if it has the things that are of the world for the service of its journey, let it hope for the things that are of God for the fruit of its journey’s end: nor let it devote itself entirely to what it is engaged in now, lest it fall utterly from what it ought stedfastly to hope for. Which thing Paul well expresses briefly, saying, They that have wives as though they had none, and they that weep as though they wept not, and they that rejoice as though they rejoiced not (1 Cor. vii. 29, 30). For he has a wife as though he had none who so enjoys carnal consolation through her as still never to be turned by love of her to evil deeds from the rectitude of a better aim. He has a wife as though he had none who, seeing all things to be transitory, endures of necessity the care of the flesh, but looks forward with longing to the eternal joys of the spirit. Moreover, to weep as though we wept not is so to lament outward adversities as still to know how to rejoice in the consolation of eternal hope. And again, to rejoice as though we rejoiced not is so to take heart from things below as still never to cease from fear concerning the things above. In the same place also a little afterwards he aptly adds, For the fashion of this world passeth away (v. 31); as if he had said plainly, Love not the world abidingly, since the world which ye love cannot itself abide. In vain ye fix your affections on it as though it were continuing, while that which ye love itself is fleeting. Husbands and wives are to be admonished, that those things wherein they sometimes displease one another they bear with mutual patience, and by mutual exhortations remedy. For it is written, Bear ye one another’s burdens, and so ye shall fulfil the law of Christ (Galat. vi. 2). For the law of Christ is Charity; since it has from Him bountifully bestowed on us its good things, and has patiently borne our evil things. We, therefore, then fulfil by imitation the law of Christ, when we both kindly bestow our good things, and piously endure the evil things of our friends. They are also to be admonished to give heed, each of them, not so much to what they have to bear from the other as to what the other has to bear from them. For, if one considers what is borne from one’s self, one bears more lightly what one endures from another.

Husbands and wives are to be admonished to remember that they are joined together for the sake of producing offspring; and, when, giving themselves to immoderate intercourse, they transfer the occasion of procreation to the service of pleasure, to consider that, though they go not outside wedlock yet in wedlock itself they exceed the just dues of wedlock. Whence it is needful that by frequent supplications they do away their having fouled with the admixture of pleasure the fair form of conjugal union. For hence it is that the Apostle, skilled in heavenly medicine, did not so much lay down a course of life for the whole as point out remedies to the weak when he said, It is good for a man not to touch a woman: but on account of fornication let every man have his own wife, and let every woman have her own husband (1 Cor. vii. 1, 2). For in that he premised the fear of fornication, he surely did not give a precept to such as were standing, but pointed out the bed to such as were falling, lest haply they should tumble to the ground. Whence to such as were still weak he added, Let the husband render unto the wife her due; and likewise also the wife unto the husband (v. 3). And, while in the most honourable estate of matrimony allowing to them something of pleasure, he added, But this I say by way of indulgence, not by way of command (v. 6). Now where indulgence is spoken of, a fault is implied; but one that is the more readily remitted in that it consists, not in doing what is unlawful, but in not keeping what is lawful under control. Which thing Lot expresses well in his own person, when he flies from burning Sodom, and yet, finding Zoar, does not still ascend the mountain heights. For to fly from burning Sodom is to avoid the unlawful fires of the flesh. But the height of the mountains is the purity of the continent. Or, at any rate, they are as it were upon the mountain, who, though cleaving to carnal intercourse, still, beyond the due association for the production of offspring, are not loosely lost in pleasure of the flesh. For to stand on the mountain is to seek nothing in the flesh except the fruit of procreation. To stand on the mountain is not to cleave to the flesh in a fleshly way. But, since there are many who relinquish indeed the sins of the flesh, and yet, when placed in the state of wedlock, do not observe solely the claims of due intercourse, Lot went indeed out of Sodom, but yet did not at once reach the mountain heights; because a damnable life is already relinquished, but still the loftiness of conjugal continence is not thoroughly attained. But there is midway the city of Zoar, to save the weak fugitive; because, to wit, when the married have intercourse with each other even incontinently, they still avoid lapse into sin, and are still saved through mercy. For they find as it were a little city, wherein to be protected from the fire; since this married life is not indeed marvellous for virtue, but yet is secure from punishment. Whence the same Lot says to the angel, This city is near to flee unto, and it is small, and I shall be saved therein. Is it not a little one, and my soul shall live in it (Gen. xix. 20)? So then it is said to be near, and yet is spoken of as a refuge of safety, since married life is neither far separated from the world, nor yet alien from the joy of safety. But the married, in this course of conduct, then preserve their lives as it were in a small city, when they intercede for each other by continual supplications. Whence it is also rightly said by the Angel to the same Lot, See I have accepted thy prayers concerning this thing also, that I will not overthrow the city for the which thou hast spoken (v. 21). For in truth, when supplication is poured out to God, such married life is by no means condemned. Concerning which supplication Paul also admonishes, saying, Defraud ye not one the other except it be with consent for a time, that ye may give yourselves to prayer (1 Cor. vii. 5).

But, on the other hand, those who are not bound by wedlock are to be admonished that they observe heavenly precepts all the more closely in that no yoke of carnal union bows them down to worldly cares; that, as they are free from the lawful burden of wedlock, the unlawful weight of earthly anxiety by no means press them down; that the last day find them all the more prepared, as it finds them less encumbered; lest from being free and able, and yet neglecting, to do better things, they therefore be found deserving of worse punishment. Let them hear how the Apostle, when he would train certain persons for the grace of celibacy, did not contemn wedlock, but guarded against the worldly cares that are born of wedlock, saying, This I say for your profit, not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without hindrance (1 Cor. vii. 3, 5). For from wedlock proceed earthly anxieties; and therefore the teacher of the Gentiles persuaded his bearers to better things, lest they should be bound by earthly anxiety. The man, then, whom, being single, the hindrance of secular cares impedes, though he has not subjected himself to wedlock, has still not escaped the burdens of wedlock. The single are to be admonished not to think that they can have intercourse with disengaged women without incurring the judgment of condemnation. For, when Paul inserted the vice of fornication among so many execrable crimes, he indicated the guilt of it, saying, Neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall possess the kingdom of God (1 Cor. vi. 9, 10). And again, But fornicators and adulterers God will judge (Heb. xiii. 4). They are therefore to be admonished that, if they suffer from the storms of temptation with risk to their safety, they should seek the port of wedlock. For it is written, It is better to marry than to burn (1 Cor. vii. 9). They come, in fact, to marriage without blame, if only they have not vowed better things. For whosoever has proposed to himself the attainment of a greater good has made unlawful the less good which before was lawful. For it is written, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God (Luke ix. 62). He therefore who has been intent on a more resolute purpose is convicted of looking back, if, leaving the larger good, he reverts to the least.

(Admonition 29.) Differently to be admonished are those who are conscious of sins of the flesh, and those who know them not. For those who have had experience of the sins of the flesh are to be admonished that, at any rate after shipwreck, they should fear the sea, and feel horror at their risk of perdition at least when it has become known to them; lest, having been mercifully preserved after evil deeds committed, by wickedly repeating the same they die. Whence to the soul that sins and never ceases from sin it is said, There is come unto thee a whore’s forehead; thou refuseth to be ashamed (Jer. iii. 3). They are therefore to be admonished to take heed, to the end that, if they have refused to keep whole the good things of nature which they have received, they at least mend them after they have been rent asunder. And they are surely bound to consider, how many in so great a number of the faithful both keep themselves undefiled and also convert others from the error of their way. What, then, will they be able to say, if, while others are standing in integrity, they themselves, even after loss, come not to a better mind? What will they be able to say, if, when many bring others also with themselves to the kingdom, they bring not back even themselves to the Lord who is waiting for them? They are to be admonished to consider past transgressions, and to shun such as are impending. Whence, under the figure of Judaea, the Lord through the prophet recalls past sins to the memory of souls corrupted in this world, to the end that they may be ashamed to be polluted in sins to come, saying, They committed whoredoms in Egypt; they committed whoredoms in their youth: then were their breasts pressed, and the teats of their virginity were bruised (Ezek. xxiii. 3). For indeed breasts are pressed in Egypt, when the will of the human soul is prostituted to the base desire of this world. Teats of virginity are bruised in Egypt, when the natural senses, still whole in themselves, are vitiated by the corruption of assailing concupiscence.

Those who have had experience of the sins of the flesh are to be admonished to observe vigilantly with how great benevolence God opens the bosom of His pity to us, if after transgressions we return to Him, when He says through the prophet, If a man put away his wife, and she go from him and become another man’s, shall he return to her again? Shall not that woman be polluted and contaminated? But thou hast played the harlot with many lovers; yet return again to me, saith the Lord (Jer. iii. 1). So, concerning the wife who has played the harlot and is deserted, the argument of justice is put forward: and yet to us returning after fall not justice, but pity is displayed. Whence we are surely meant to gather how great is our wickedness, if we return not, even after transgression, seeing that, when transgressing, we are spared with so great pity: or what pardon for the wicked there will be from Him who, after our sin, ceases not to call us. And indeed this mercifulness, in calling after transgression, is well expressed through the Prophet, when to man turned away from God it is said, Thine eyes shall see thy teacher, and thine ears shall hear the word of one behind thy back admonishing thee (Isai. xxx. 20, 21). For indeed the Lord admonished the human race to their face, when to man, created in Paradise, and standing in free will, He declared what He ought to do or not to do. But man turned his back on the face of God, when in his pride he despised His commands. Yet still God deserted him not in his pride, in that He gave the Law for the purpose of recalling man, and sent exhorting angels, and Himself appeared in the flesh of our mortality. Therefore, standing behind our back, He admonished us, in that, even though despised, He called us to the recovery of grace. What, therefore could be said generally of all alike must needs be felt specially with regard to each. For every man hears the words of God’s admonition set as it were before him, when, before he commits sin, he knows the precepts of His will. For still to stand before His face is not yet to despise Him by sinning. But, when a man forsakes the good of innocence, and of choice desires iniquity, he then turns his back on the face of God. But lo, even behind his back God follows and admonishes him, in that even after sin He persuades him to return to Himself. He recalls him that is turned away, He regards not past transgressions, He opens the bosom of pity to the returning one. We hearken, then, to the voice of one behind our back admonishing us, if at least after sins we return to the Lord inviting us. We ought therefore to feel ashamed for the pity of Him Who calls us, if we will not fear His justice: since there is the more grievous wickedness in despising Him in that, though despised, He disdains not to call us still.

But, on the other hand, those that are unacquainted with the sins of the flesh are to be admonished to fear headlong ruin the more anxiously, as they stand upon a higher eminence. They are to be admonished to be aware that the more prominent be the place they stand on, so much the more frequent are the arrows of the lier-in-wait by which they are assailed. For he is wont to rouse himself the more ardently, the more stoutly he sees himself to be vanquished: and so much the more he scorns and feels it intolerable to be vanquished, as he perceives the unbroken camp of weak flesh to be set in array against him. They are to be admonished to look up incessantly to the rewards, and then undoubtedly they will gladly tread under foot the labours of temptation which they endure. For, if attention be fixed on the attained felicity apart from the passage to it, the toil of the passage becomes light. Let them hear what is said through the Prophet; Thus saith the Lord unto the eunuchs, Whoso shall have kept my sabbaths, and chosen the things that l would, and kept my covenant, I will give unto them in mine house and within my walls a place and a name better than of sons and of daughters (Isai. lvi. 4, 5). For they indeed are eunuchs, who, suppressing the motions of the flesh, cut off within themselves affection for wrong-doing. Moreover, in what place they are held with the Father is shewn, forasmuch as in the Father’s house, that is in His eternal mansion, they are preferred even before sons. Let them hear what is said through John; These are they which have not been defiled with women; for they are virgins, and follow the Lamb whithersoever He goeth (Rev. xiv. 4); and how they sing a song which no one can utter but those hundred and forty four thousand. For indeed to sing a song to the Lamb singularly is to rejoice with Him for ever beyond all the faithful, even for incorruption of the flesh. Yet the rest of the elect can hear this song, although they cannot utter it, because, through charity, they are joyful in the exaltation of those others, though they rise not to their rewards. Let those who are unacquainted with the sins of the flesh hear what the Truth in person says concerning this purity; Not all receive this word (Matth. xix. 11). Which thing He denoted as the highest, in that He spoke of it as not belonging to all: and, in foretelling that it would be difficult to receive it, He signifies to his hearers with what caution it should be kept when received.

Those who are unacquainted with the sins of the flesh are therefore to be admonished both to know that virginity surpasses wedlock, and yet not to exalt themselves above the wedded: to the end that, while they put virginity first, and themselves last, they may both keep to that which they esteem as best, and also keep guard over themselves in not vainly exalting themselves.

They are to be admonished to consider that commonly the life of the continent is put to shame by the action of secular persons, when the latter take on themselves works beyond their condition, and the former do not stir up their hearts to the mark of their own order. Whence it is well said through the Prophet, Be thou ashamed, O Sidon, saith the sea (Isai. xxiii. 4). For Sidon is as it were brought to shame by the voice of the sea, when the life of him who is fortified, and as it were stedfast, is reproved by comparison with the life at those who are secular and fluctuating in this world. For often there are some who, returning to the Lord after sins of the flesh, shew themselves the more ardent in good works as they see themselves the more liable to condemnation for bad ones: and often certain of those who persevere in purity of the flesh seeing that they have less in the past to deplore, think that the innocency of their life is fully sufficient for them, and inflame themselves with no incitements of ardour to fervour of spirit. And for the most part a life burning with love after sin becomes more pleasing to God than innocence growing torpid in security. Whence also it is said by the voice of the Judge, Her sins which are many are forgiven, for she loved much (Luke vii. 47); and, Joy shall be in heaven over one sinner that repenteth more than over ninety and nine just persons which need no repentance (xv. 7). Which thing we the sooner gather from experience itself, if we weigh the judgments of our own mind. For we love the land which produces abundant fruit after thorns have been ploughed out of it more than that which has had no thorns, but which, when cultivated, yields a barren harvest. Those who know not the sins of the flesh are to be admonished not to prefer themselves to others for the loftiness of their superior order, while they know not how great things are done by their inferiors better than by themselves. For in the inquisition of the righteous judge the quality of actions changes the merits of orders. For who, considering the very outward appearance of things, can be ignorant that in the nature of gems the carbuncle is preferred to the jacinth? But still a jacinth of cerulean colour is preferred to a pale carbuncle; because to the former its show of beauty supplies what the order of nature denied it, and the latter, which natural order had preferred, is debased by the quality of its colour. Thus, then, in the human race both some in the better order are the worse, and some in the worse order are the better; since these by good living transcend the lot of their lower state, and those lessen the merit of their higher place by not coming up to it in their behaviour.

(Admonition 30.) Differently to be admonished are those who deplore sins of deed, and those who deplore sins of thought. For those who deplore sins of deed are to be admonished that perfected lamentations should wash out consummated evils, lest they be bound by a greater debt of perpetrated deed than they pay in tears of satisfaction for it. For it is written, He hath given us drink in tears by measure (Ps. lxxix. 6): which means that each person’s soul should in its penitence drink the tears of compunction to such extent as it remembers itself to have been dried up from God through sins. They are to be admonished to bring back their past offences incessantly before their eyes, and so to live that these may not have to be viewed by the strict judge.

Hence David, when he prayed, saying, Turn away thine eyes from my sins (Ps. l. 11 ), had said also a little before, My fault is ever before me (v. 5); as if to say, I beseech thee not to regard my sin, since I myself cease not to regard it. Whence also the Lord says through the prophet, And I will not be mindful of thy sins, but be thou mindful of them (Isai. xliii. 25, 26). They are to be admonished to consider singly all their past offences, and, in bewailing the defilements of their former wandering one by one, to cleanse at the same time even their whole selves with tears. Whence it is well said through Jeremiah, when the several transgressions of Judaea were being considered, Mine eye hath shed divisions of waters (Lam. iii. 48). For indeed we shed divided waters from our eyes, when to our several sins we give separate tears. For the mind does not sorrow at one and the same time alike for all things; but, while it is more sharply touched by memory now of this fault and now of that, being moved concerning all in each, it is purged at once from all.

They are to be admonished to build upon the mercy which they crave, lest they perish through the force of immoderate affliction. For the Lord would not set sins to be deplored before the eyes of offenders, were it His will to smite them with strict severity Himself. For it is evident that it has been His will to hide from His own judgment those whom in anticipation He has made judges of themselves. For hence it is written, Let us come beforehand before the face of the Lord in confession (Ps. xciv. 2 ). Hence through Paul it is said, If we would judge ourselves, we should not be judged (1 Cor. xi. 31). And again, they are to be admonished so to be confident in hope as not to grow torpid in careless security. For commonly the crafty foe, when he sees the soul which he trips up by sin to be afflicted for its fall, seduces it by the blandishments of baneful security. Which thing is figuratively expressed in the history of Dinah. For it is written, Dinah went out to see the women of that land; and when Sichem, the son of Hemor the Hivite, prince of the country, saw her, he loved her, and seized her, and lay with her, and defiled her by force; and his soul clave unto her, and he soothed her with kind blandishments when she was sad (Gen. xxxiv. 1–3). For indeed Dinah goes out to see the women of a foreign land, when any soul, neglecting its own concerns, and giving heed to the actions of others, wanders forth out of its own proper condition and order. And Sichem, prince of the country, overpowers it inasmuch as the devil corrupts it, when found occupied in external cares. And his soul clave unto her, because he regards it as united to himself through iniquity. And because, when the soul comes to a sense of its sin, it stands condemned, and would fain deplore its transgression, but the corrupter recalls before its eyes empty hopes and grounds of security to the end that he may withdraw from it the benefit of sorrow, therefore it is rightly added in the text, And soothed her with blandishments when she was sad. For he tells now of the heavier offences of others, now of what has been perpetrated being nothing, now of God being merciful; or again he promises time hereafter for repentance; so that the soul, seduced by these deceptions, may be suspended from its purpose of penitence, to the end that it may receive no good hereafter, being saddened by no evil now, and that it may then be more fully overwhelmed with punishment, in that now it even rejoices in its transgressions.

But, on the other hand, those who bewail sins of thought are to be admonished to consider anxiously within the recesses of their soul whether they have sinned in delight only, or also in consent. For commonly the heart is tempted, and in the sinfulness of the flesh experiences delight, and yet in its judgment resists this same sinfulness; so that in the secrets of thought it is both saddened by what pleases it and pleased by what saddens it. But sometimes the soul is so whelmed in a gulph of temptation as not to resist at all, but follows of set purpose that whereby it is assailed through delight; and, if outward opportunity be at hand, it soon consummates in effect its inward wishes. And certainly, if this is regarded according to the just animadversion of a strict judge, the sin is one, not of thought, but of deed; since, though the tardiness of circumstances has deferred the sin outwardly, the will has accomplished it inwardly by the act of consent.

Moreover, we have learnt in the case of our first parent that we perpetrate the iniquity of every sin in three ways; that is to say, in suggestion, delight, and consent. Thus the first is perpetrated through the enemy, the second through the flesh, the third through the spirit. For the lier-in-wait suggests wrong things; the flesh submits itself to delight; and at last the spirit, vanquished by delight, consents. Whence also that serpent suggested wrong things; then Eve, as though she had been the flesh, submitted herself to delight; but Adam, as the spirit, overcome by the suggestion and the delight, assented. Thus by suggestion we have knowledge of sin, by delight we are vanquished, by consent we are also bound. Those, therefore, who bewail iniquities of thought are to be admonished to consider anxiously in what measure they have fallen into sin, to the end that they may be lifted up by a measure of lamentation corresponding to the degree of the downfall of which they are inwardly conscious; lest, if meditated evils torment them too little, they lead them on even to the perpetration of deeds. But in all this they should be alarmed in such wise that they still be by no means broken down. For often merciful God absolves sins of the heart the more speedily in that He allows them not to issue in deeds; and meditated iniquity is the more speedily loosed from not being too tightly bound by effected deed. Whence it is rightly said by the Psalmist, I said I will declare against myself my iniquities to the Lord, and thou forgavest the impiety of my heart (Ps. xxxi. 5). For in that he added impiety of heart, he indicated that it was iniquities of thought that he would declare: and in saying, I said I will declare, and straightway subjoining, And thou forgavest, he shewed how easy in such a case pardon was. For, while but promising that he would ask, he obtained what he promised to ask for; so that, since his sin had not advanced to deed, neither should his penitence go so far as to be torment; and that meditated affliction should cleanse the soul which in truth no more than meditated iniquity had defiled.

(Admonition 31.) Differently to be admonished are those who lament their transgressions, and yet forsake them not, and those who forsake them, and yet lament them not. For those who lament their transgressions and yet forsake them not are to be admonished to learn to consider anxiously that they cleanse themselves in vain by their weeping, if they wickedly defile themselves in their living, seeing that the end for which they wash themselves in tears is that, when clean, they may return to filth. For hence it is written, The dog is returned to his own vomit again, and the sow that was washed to her wallowing in the mire (2 Pet. ii. 22). For the dog, when he vomits, certainly casts forth the food which weighed upon his stomach; but, when he returns to his vomit, he is again loaded with what he had been relieved from. And they who mourn their transgressions certainly cast forth by confession the wickedness with which they have been evilly satiated, and which oppressed the inmost parts of their soul; and yet, in recurring to it after confession, they take it in again. But the sow, by wallowing in the mire when washed, is made more filthy. And one who mourns past transgressions, yet forsakes them not, subjects himself to the penalty of more grievous sin, since he both despises the very pardon which he might have won by his weeping, and as it were rolls himself in miry water; because in withholding purity of life from his weeping he makes even his very tears filthy before the eyes of God. Hence again it is written, Repeat not a word in thy prayer (Ecclus. vii. 14). For to repeat a word in prayer is, after bewailing, to commit what again requires bewailing. Hence it is said through Isaiah, Wash you, be ye clean (Isai. i. 16). For he neglects being clean after washing, whosoever after tears keeps not innocency of life. And they therefore are washed, but are in no wise clean, who cease not to bewail the things they have committed, but commit again things to be bewailed. Hence through a certain wise man it is said, He that is baptized from the touch of a dead body and toucheth it again, what availeth his washing (Ecclus. xxxiv. 30 )? For indeed he is baptized from the touch of a dead body who is cleansed from sin by weeping: but he touches a dead body after his baptism, who after tears repeats his sin.

Those who bewail transgressions, yet forsake them not, are to be admonished to acknowledge themselves to be before the eyes of the strict judge like those who, when they come before the face of certain men, fawn upon them with great submission, but, when they depart, atrociously bring upon them all the enmity and hurt they can. For what is weeping for sin but exhibiting the humility of one’s devotion to God? And what is doing wickedly after weeping but putting in practice arrogant enmity against Him to whom entreaty has been made? This James attests, who says, Whosoever will be a friend of this world becomes the enemy of God (James iv. 4). Those who lament their transgressions, yet forsake them not, are to be admonished to consider anxiously that, for the most part, bad men are unprofitably drawn by compunction to righteousness, even as, for the most part, good men are without harm tempted to sin. Here indeed is found a wonderful measure of inward disposition in accordance with the requirements of desert, in that the bad, while doing something good, but still without perfecting it, are proudly confident in the midst of the very evil which even to the full they perpetrate; while the good, when tempted of evil to which they in no wise consent, plant the steps of their heart towards righteousness through humility all the more surely from their tottering through infirmity. Thus Balaam, looking on the tents of the righteous, said, May my soul die the death of the righteous, and may my last end be like theirs (Num. xxiii. 10). But, when the time of compunction had passed, he gave counsel against the life of those whom he had requested for himself to be like even in dying: and, when he found an occasion for the gratification of his avarice, he straightway forgot all that he had wished for himself of innocence. Hence it is that Paul, the teacher and preacher of the Gentiles, says, I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members (Rom. vii. 23). He is of a truth tempted for this very purpose, that he may be the more stedfastly confirmed in good from the knowledge of his own infirmity. Why is it, then, that the one is touched with compunction, and yet draws not near unto righteousness, while the other is tempted, and yet sin defiles him not, but for this evident reason, that neither do good things not perfected help the bad, nor bad things not consummated condemn the good?

But, on the other hand, those who forsake their transgressions, and yet mourn them not, are to be admonished not to suppose the sins to be already remitted which, though they multiply them not by action, they still cleanse away by no bewailings. For neither has a writer, when he has ceased from writing, obliterated what he had written by reason of his having added no more: neither has one who offers insults made satisfaction by merely holding his peace, it being certainly necessary for him to impugn his former words of pride by words of subsequent humility: nor is a debtor absolved by not increasing his debt, unless he also pays what he has incurred. Thus also, when we offend against God, we by no means make satisfaction by ceasing from iniquity, unless we also follow up the pleasures which we have loved by lamentations set against them. For, if no sin of deed had polluted us in this life, our very innocence would by no means suffice for our security as long as we live here, since many unlawful things would still assail our heart. With what conscience, then, can he feel safe, who, having perpetrated iniquities, is himself witness to himself that he is not innocent?

For it is not as if God were fed by our torments: but He heals the diseases of our transgressions by medicines opposed to them that we, who have departed from Him delighted by pleasures, may return to Him embittered by tears; and that, having fallen by running loose in unlawful things, we may rise by restraining ourselves even in lawful ones; and that the heart which mad joy had flooded may be burnt clean by wholesome sadness: and that what the elation of pride had wounded may be cured by the dejection of a humble life. For hence it is written, I said unto the wicked, Deal not wickedly; and to the transgressors, lift not up the horn (Ps. lxxiv. 5 ). For transgressors lift up the horn, if they in no wise humble themselves to penitence after knowledge of their iniquity. Hence again it is said, A bruised and humbled heart God doth not despise (Ps. l. 19 ). For whosoever mourns his sins yet forsakes them not bruises indeed his heart, but scorns to humble it. But he who forsakes his sins yet mourns them not does indeed already humble his heart, but refuses to bruise it. Hence Paul says, And such indeed were ye; but ye are washed, but ye are sanctified (1 Cor. vi. 11); because, in truth, amended life sanctifies those whom the ablution of the affliction of tears cleanses through penitence. Hence Peter, when he saw some affrighted by consideration of their evil deeds, admonished them, saying, Repent, and be baptized every one of you (Acts ii. 38). For, being about to speak of baptism, he spoke first of the lamentations of penitence; that they should first bathe themselves in the water of their own affliction, and afterwards wash themselves in the sacrament of baptism. With what conscience, then, can those who neglect to weep for their past misdeeds live secure of pardon, when the chief pastor of the Church himself believed that penitence must be added even to this Sacrament which chiefly extinguishes sins?

(Admonition 32.) Differently to be admonished are they who even praise the unlawful things which they do, and those who censure what is wrong, and yet avoid it not. For they who even praise the unlawful things which they do are to be admonished to consider how for the most part they offend more by the mouth than by deeds. For by deeds they perpetrate wrong things in their own persons only; but with the mouth they bring out wickedness in the persons of as many as there are souls of hearers, to whom they teach wicked things by praising them. They are therefore to be admonished that, if they evade the eradication of evil, they at least be afraid to sow it. They are to be admonished to let their own individual perdition suffice them. And again they are to be admonished that, if they fear not to be bad, they at least blush to be seen to be what they are. For usually a sin, when it is concealed, is shunned; because, when a soul blushes to be seen to be what nevertheless it does not fear to be, it comes in time to blush to be what it shuns being seen to be. But, when any bad man shamelessly courts notice, then the more freely he perpetrates every wickedness, the more does he come even to think it lawful; and in what he imagines to be lawful he is without doubt sunk ever more and more. Hence it is written, They have declared their sin as Sodom, neither have they hidden it (Isai. iii. 9). For, had Sodom hidden her sin, she would still have sinned, but, in fear. But she had utterly lost the curb of fear, in that she did not even seek darkness for her sin. Whence also again it is written, The cry of Sodom and Gomorrah is multiplied (Gen. xviii. 20). For sin with a voice is guilt in act; but sin with even a cry is guilt at liberty.

But, on the other hand, those who censure wrong things and yet avoid them not are to be admonished to weigh circumspectly what they can say in their own excuse before the strict judgment of God, seeing they are not excused from the guilt of their crimes, even themselves being judges. What, then, are these men but their own summoners? They give their voices against misdeeds, and deliver themselves up as guilty in their doings. They are to be admonished to perceive how it even now comes of the hidden retribution of judgment that their mind is enlightened to see the evil which it perpetrates, but strives not to overcome it; so that the better it sees the worse it may perish; because it both perceives the light of understanding, and also relinquishes not the darkness of wrong-doing. For, when they neglect the knowledge that has been given to help them, they turn it into a testimony against themselves; and from the light of understanding, which they had in truth received that they might be able to do away their sins, they augment their punishments. And, indeed, this their wickedness, doing the evil which it condemns, has already a taste here of the judgment to come; so that, while kept liable to eternal punishment, it shall not meanwhile be absolved here in its own test of itself; and that it may experience there the more grievous torments, in that here it forsakes not the evil which even itself condemns. For hence the Truth says, That servant which knew his Lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes (Luke xii. 47). Hence the Psalmist says, Let them go down quick into hell (Ps. liv. 16 ). For the quick know and feel what is being done about them; but the dead can feel nothing. For they would go down dead into hell if they committed what is evil without knowledge. But when they know what is evil, and yet do it, they go down quick, miserable, and feeling, into the hell of iniquity.

(Admonition 33.). Differently to be admonished are those who are overcome by sudden passion and those who are bound in guilt of set purpose. For those whom sudden passion overcomes are to be admonished to regard themselves as daily set in the warfare of the present life, and to protect the heart, which cannot foresee wounds, with the shield of anxious fear; to dread the hidden darts of the ambushed foe, and, in so dark a contest, to guard with continual attention the inward camp of the soul. For, if the heart is left destitute of the solicitude of circumspection, it is laid open to wounds; since the crafty enemy strikes the breast the more freely as he catches it bare of the breastplate of forethought. Those who are overcome by sudden passion are to be admonished to cease caring too much for earthly things; since, while they entangle their attention immoderately in transitory things, they are not aware of the darts of sins which pierce them. Whence, also, the utterance of one that is stricken and yet sleeps is expressed by Solomon, who says, They have beaten me, and I was not pained; they have dragged me, and I felt it not. When shall I awake and again find wine (Prov. xxiii. 35)? For the soul that sleeps from the care of its solicitude is beaten and feels not pain, because, as it foresees not impending evils, so neither is it aware of those which it has perpetrated. It is dragged, and in no wise feels it, because it is led by the allurements of vices, and yet is not roused to keep guard over itself. But again it wishes to awake, that it may again find wine, because, although weighed down by the sleep of its torpor from keeping guard over itself, it still strives to be awake to the cares of the world, that it may be ever drunk with pleasures; and, while sleeping to that wherein it ought to have been wisely awake, it desires to be awake to something else, to which it might have laudably slept. Hence it is written previously, And thou shalt be as one that sleepeth in the midst of the sea, and as a steersman that is lulled to rest, having let go the rudder (Prov. xxiii. 35). For he sleeps in the midst of the sea who, placed among the temptations of this world, neglects to look out for the motions of vices that rush in upon him like impending heaps of waves. And the steersman, as it were, lets go the rudder when the mind loses the earnestness of solicitude for guiding the ship of the body. For, indeed, to let go the rudder in the sea is to leave off intentness of forethought among the storms of this life. For, if the steersman holds fast the rudder with anxious care, he now directs the ship among the billows right against them, now cleaves the assaults of the winds aslant. So, when the mind vigilantly guides the soul, it now surmounts some things and treads them down, now warily turns aside from others, so that it may both by hard exertion overcome present dangers, and by foresight gather strength against future struggle. Hence, again, of the strong warriors of the heavenly country it is said, Every man hath his sword upon his thigh because of fears in the night (Cant. iii. 8). For the sword is put upon the thigh when the evil suggestion of the flesh is subdued by the sharp edge of holy preaching. But by the night is expressed the blindness of our infirmity; since any opposition that is impending in the night is not seen. Every man’s sword, therefore, is put upon his thigh because of fears in the night; that is, because holy men, while they fear things which they do not see, stand always prepared for the strain of a struggle. Hence, again, it is said to the bride, Thy nose is as the tower that is in Lebanon (Cant. vii. 4). For the thing which we perceive not with our eyes we usually anticipate by the smell. By the nose, also, we discern between odours and stenches. What, then, is signified by the nose of the Church but the foreseeing discernment of Saints? It is also said to be like to the tower that is in Lebanon, because their discerning foresight is so set on a height as to see the struggles of temptations even before they come, and to stand fortified against them when they do come. For things that are foreseen when future are of less force when they are present; because, when every one has become more prepared against the blow, the enemy, who supposed himself to be unexpected, is weakened by the very fact of having been anticipated.

But, on the other hand, those who of set purpose are bound in guilt, are to be admonished to perpend with wary consideration how that, when they do what is evil of their own judgment, they kindle stricter judgment against themselves; and that by so much the harder sentence will smite them as the chains of deliberation have bound them more tightly in guilt. Perhaps they might sooner wash away their transgressions by penitence, had they fallen into them through precipitancy alone. For the sin is less speedily loosened which of set purpose is firmly bound. For unless the soul altogether despised eternal things, it would not perish in guilt advisedly. In this, then, those who perish of set purpose differ from those who fall through precipitancy; that the former, when they fall by sin from the state of righteousness, for the most part fall also into the snare of desperation. Hence it is that the Lord through the Prophet reproves not so much the wrong doings of precipitance as purposes of sin, saying, Lest perchance my indignation come out as fire, and be inflamed, and there be none to quench it because of the wickedness of your purposes (Jer. iv. 4). Hence, again, in wrath He says, I will visit upon you according to the fruit of your purposes (Ibid. xxiii. 2). Since, then, sins which are perpetrated of set purpose differ from other sins, the Lord censures purposes of wickedness rather than wicked deeds. For in deeds the sin is often of infirmity or of negligence, but in purposes it is always of malicious intent. Contrariwise, it is well said through the Prophet in describing a blessed man, And he sitteth not in the chair of pestilence (Ps. i. 1). For a chair is wont to be the seat of a judge or a president. And to sit in the chair of pestilence is to commit what is wrong judicially; to sit in the chair of pestilence is to discern with the reason what is evil, and yet deliberately to perpetrate it. He sits, as it were, in the chair of perverse counsel who is lifted up with so great elation of iniquity as to endeavour even by counsel to accomplish evil. And, as those who are supported by the dignity of the chair are set over the crowds that stand by, so sins that are purposely sought out transcend the transgressions of those who fall through precipitancy. Those, then, who even by counsel bind themselves in guilt are to be admonished hence to gather with what vengeance they must at some time be smitten, being now made, not companions, but princes, of evil-doers.

(Admonition 34.) Differently to be admonished are those who, though the unlawful things they do are very small, yet do them frequently, and those who keep themselves from small sins, but are sometimes plunged in such as are grievous. Those who frequently transgress, though in very small things, are to be admonished by no means to consider the quality of the sins they commit, but the quantity. For, if they scorn being afraid when they weigh their deeds, they ought to be alarmed when they number them; seeing that deep gulphs of rivers are filled by small but innumerable drops of rain; and bilge-water, increasing secretly, has the same effect as a storm raging openly; and the sores that break out on the members in scab are minute; but, when a multitude of them gets possession in countless numbers, it destroys the life of the body as much as one grievous wound inflicted on the breast. Hence for certain it is written, He that contemneth small things falleth by little and little (Ecclus. xix. 1). For he that neglects to bewail and avoid the smallest sins falls from the state of righteousness, not indeed suddenly, but bit by bit entirely. Those who transgress frequently in very little things are to be admonished to consider anxiously how that sometimes there is worse sin in a small fault than in a greater one. For a greater fault, in that it is the sooner acknowledged to be one, is by so much the more speedily amended; but a smaller one, being reckoned as though it were none at all, is retained in use with worse effect as it is so with less concern. Whence for the most part it comes to pass that the mind, accustomed to light evils, has no horror even of heavy ones, and, being fed up by sins, comes at last to a sort of sanction of iniquity, and by so much the more scorns to be afraid in greater matters as it has learnt to sin in little ones without fear.

But, on the other hand, those who keep themselves from small sins, but are sometimes plunged in grievous ones, are to be admonished anxiously to apprehend the state they are in; how that, while their heart is lifted up for very small things guarded against, they are so swallowed up in the very gulph of their own elation as to perpetrate others that are more grievous, and, while they outwardly master little ills, but are puffed up inwardly with vain glory, they prostrate their soul, overcome within itself by the sickness of pride, amid greater ills even outwardly. Those, then, who keep themselves from little faults, but are sometimes plunged in such as are grievous, are to be admonished to take care lest they fall inwardly where they suppose themselves to be standing outwardly, and lest, according to the retribution of the strict judge, elation on account of lesser righteousness become a way to the pitfall of more grievous sin. For such as, vainly elated, attribute their keeping of the least good to their own strength, being justly left to themselves are overwhelmed in greater sins; and by falling they learn that their standing was not of themselves, so that immeasurable ills may humble the heart that is exalted by the smallest good. They are to be admonished to consider that, while in their more grievous faults they bind themselves in deep guilt, they nevertheless for the most part sin worse in the little faults which they guard against; because, while in the former they do what is wicked, in the latter they hide from men that they are wicked. Whence it comes to pass that, when they perpetrate greater evils before God, it is a case of open iniquity; and when they are careful to observe small good things before men, it is a case of pretended holiness. For hence it is that it is said of the Pharisees, Straining out a gnat, but swallowing a camel (Matth. xxiii. 24). As if it were said plainly. The least evils ye discern; the greater ye devour. Hence it is that they are again reproved by the mouth of the Truth, when they are told, Ye tithe mint and anise and cummin, and omit the weightier matters of the Law, judgment and mercy and truth (Ibid. 23). For neither is it to be carelessly heard that, when He said that the least things were tithed, He chose indeed to mention the lowest of herbs, but yet such as are sweet-smelling; in order, surely, to shew that, when pretenders observe small things, they seek to extend for themselves the odour of a holy reputation; and, though they omit to fulfil the greatest things, they still observe such of the smallest as smell sweetly far and wide in human judgment.

(Admonition 35.) Differently to be admonished are they who do not even begin good things, and those who in no wise complete such as they have begun. For as to those who do not even begin good things, for them the first need is, not to build up what they may wholesomely love, but to demolish that wherein they are wrongly occupied. For they will not follow the untried things they hear of, unless they first come to feel how pernicious are the things that they have tried; since neither does one desire to be lifted up who knows not the very fact that he has fallen; nor does one who feels not the pain of a wound seek any healing remedy. First, then, it is to be shewn to them how vain are the things that they love, and then at length to be carefully made known to them how profitable are the things that they let slip. Let them first see that what they love is to be shunned, and afterwards perceive without difficulty that what they shun is to be loved. For they sooner accept the things which they have not tried, if they recognize as true whatever discourse they may hear concerning the things that they have tried. So then they learn to seek true good with fulness of desire, when they have learnt with certainty of judgment how vainly they have held to what was false. Let them be told, therefore, both that present good things will soon pass away from enjoyment, and also that the account to be given of them will nevertheless endure, without passing away, for vengeance; since both what pleases them is withdrawn from them now against their will, and what pains them is reserved them, also against their will, for punishment. Thus may they be wholesomely filled with alarm by the same things in which they harmfully take delight; so that when the stricken soul, in sight of the deep ruin of its fall, perceives that it has reached a precipice, it may retrace its steps backward, and, fearing what it had loved, may learn to esteem highly what it once despised.

For hence it is that it is said to Jeremiah when sent to preach, See, I have this day set thee over the nations and over the kingdoms, to pluck out, and to pull down, and to destroy, and to scatter, and to build, and to plant (Jer. i. 10). Because, unless he first destroyed wrong things, he could not profitably build right things; unless he plucked out of the hearts of his hearers the thorns of vain love, he would certainly plant to no purpose the words of holy preaching. Hence it is that Peter first overthrows, that he may afterwards build up, when he in no wise admonished the Jews as to what they were now to do, but reproved them for what they had done, saying, Jesus of Nazareth, a man approved of God among you by powers and wonders and signs, which God did by Him in the midst of you, as ye yourselves know; Him, being delivered by the determinate counsel and foreknowledge of God, ye have by the hands of wicked men crucified and slain; whom God hath raised up, having loosed the pains of hell (Acts ii. 22–24); in order, to wit, that having been thrown down by a recognition of their cruelty, they might hear the building up of holy preaching by so much the more profitably as they anxiously sought it. Whence also they forthwith replied, What then shall we do, men and brethren? And it is presently said to them, Repent and be baptized, every one of you (Ibid. 37, 38). Which words of building up they would surely have despised, had they not first wholesomely become aware of the ruin of their throwing down. Hence it is that Saul, when the light from heaven shone upon him, did not hear immediately what he was to do aright, but what he had done wrong. For, when, fallen to the earth, he enquired, saying, Who art Thou, Lord? it was straightway replied, I am Jesus of Nazareth, whom thou persecutest. And when he forthwith replied, Lord, what wilt Thou have me to do? it is added at once, Arise, and go into the city, and it shall be told thee there what thou must do (Acts ix. 4, &c.; xxii. 8, &c.). Lo, the Lord, speaking from heaven, reproved the deeds of His persecutor, and yet did not at once shew him what he had to do. Lo, the whole fabric of his elation had already been thrown down and then, humble after his downfall, he sought to be built up: and when pride was thrown down, the words of building up were still kept back; to wit, that the cruel persecutor might long lie overthrown, and rise afterwards the more firmly built in good as he had fallen utterly upset from his former error. Those, then, who have not as yet begun to do any good are first to be overthrown by the hand of correction from the stiffness of their iniquity, that they may afterwards be lifted up to the state of well-doing. For this cause also we cut down the lofty timber of the forest, that we may raise it up in the roof of a building: but yet it is not placed in the fabric suddenly; in order, that is, that its vicious greenness may first be dried out: for the more the moisture thereof is exuded in the lowest, by so much the more solidly is it elevated to the topmost places.

But, on the other hand, those who in no wise complete the good things they have begun are to be admonished to consider with cautious circumspection how that, when they accomplish not their purposes, they tear up with them even the things that had been begun. For, if that which is seen to be a thing to be done advances not through assiduous application, even that which had been well done falls back. For the human soul in this world is, as it were, in the condition of a ship ascending against the stream of a river: it is never suffered to stay in one place, since it will float back to the nethermost parts unless it strive for the uppermost. If then the strong hand of the worker carry not on to perfection the good things begun, the very slackness in working fights against what has been wrought. For hence it is that it is said through Solomon, He that is feeble and slack in work is brother to him that wasteth his works (Prov. xviii. 9). For in truth he who does not strenuously execute the good things he has begun imitates in the slackness of his negligence the hand of the destroyer. Hence it is said by the Angel to the Church of Sardis, Be watchful, and strengthen the things which remain, that are ready to die; for I find not thy works complete before my God (Rev. iii. 2). Thus, because the works had not been found complete before his God, he foretold that those which remained, even such as had been done, were about to die. For, if that which is dead in us be not kindled into life, that which is retained as though still alive is extinguished too. They are to be admonished that it might have been more tolerable for them not to have laid hold of the right way than, having laid hold of it, to turn their backs upon it. For unless they looked back, they would not grow weak with any torpor with regard to their undertaken purpose. Let them hear, then, what is written, It had been better for them not to have known the way of righteousness than, after they have known it, to be turned backward (2 Pet. ii. 21). Let them hear what is written; I would thou wert cold or hot: but, because than art lukewarm, and neither cold nor hot, I will begin to spue thee out of my mouth (Rev. iii. 15, 16). For he is hot who both takes up and completes good purposes; but he is cold who does not even begin any to be completed. And as transition is made through lukewarmness from cold to heat, so through lukewarmness there is a return from heat to cold. Whosoever, then, has lost the cold of unbelief so as to live, but in no wise passes beyond lukewarmness so as to go on to burn, he doubtless, despairing of heat, while he lingers in pernicious lukewarmness, is in the way to become cold. But, as before lukewarmness there is hope in cold, so after cold there is despair in lukewarmness. For he who is yet in his sins loses not his trust in conversion: but he who after conversion has become lukewarm has withdrawn the hope that there might have been of the sinner. It is required, then, that every one be either hot or cold, lest, being lukewarm, he be spued out: that is, that either, being not yet converted, he still afford hope of his conversion, or, being already converted, he be fervent in virtues; lest he be spued out as lukewarm, in that he goes back in torpor from purposed heat to pernicious cold.

(Admonition 36.) Differently to be admonished are those who do bad things in secret and good things publicly, and those who hide the good things they do, and yet in some things done publicly allow ill to be thought of them. For those who do bad things in secret and good things publicly are to be admonished to consider with what swiftness human judgments flee away, but with what immobility divine judgments endure. They are to be admonished to fix the eyes of their mind on the end of things; since, while the attestation of human praise passes away, the heavenly sentence, which penetrates even hidden things, grows strong unto lasting retribution. When, therefore, they set their hidden wrong things before the divine judgment, and their right things before human eyes, both without a witness is the good which they do publicly, and not without an eternal witness is their latent transgression. So by concealing their faults from men, and displaying their virtues, they both discover while they hide what they deserve to be punished for, and hide while they discover what they might have been rewarded for. Such persons the Truth calls whited sepulchres, beautiful outward, but full of dead men’s bones (Matth. xxiii. 17); because they cover up the evil of vices within, but by the exhibition of certain works flatter human eyes with the mere outward colour of righteousness. They are therefore to be admonished not to despise the right things they do, but to believe them to be of better desert. For those greatly misjudge their own good things who think human favour sufficient for their reward. For when transitory praise is sought in return for right doing, a thing worthy of eternal reward is sold for a mean price. As to which price being received, indeed, the Truth says, Verily I say unto you, they have received their reward (Matth. vi. 2, 5, 6). They are to be admonished to consider that, when they prove themselves bad in hidden things, but yet offer themselves as examples publicly in good works, they shew that what they shun is to be followed; they cry aloud that what they hate is to be loved: in fine, they live to others, and die to themselves.

But, on the other hand, those who do good things in secret, and yet in some things done publicly allow evil to be thought of them, are to be admonished that, while what is good in them quickens themselves in the virtue of well-doing, they themselves slay not others through the example of a bad repute; that they love not their neighbours less than themselves, nor, while themselves imbibing a wholesome drought of wine, pour out a pestiferous cup of poison to minds intent on observing them. These assuredly in one way little help the life of their neighbour, and in the other greatly burden it, while they both study to do what is right unseen, and also, in some things in which they set an example, sow from themselves the seeds of evil. For whosoever is already competent to tread under foot the lust of praise commits a fraud on edification, if he conceals the good things he does; and he steals away, as it were, the roots of germination after having cast the seed, who shews not forth the work that is to be imitated. For hence in the Gospel the Truth says, That they may see your good works, and glorify your Father which is in heaven (Matth. v. 16). But then there comes also this sentence, which has the appearance of enjoining something very different, namely, Take heed that ye do not your righteousness before men, to be seen of them (Matth. vi. 1).

What means then its being enjoined both that our work is so to be done as not to be seen, and yet that it should be seen, but that the things we do are to be hidden, lest we ourselves should be praised, and yet to be shewn, that we may increase the praise of our heavenly Father? For, when the Lord forbade us to do our righteousness before men, He straightway added, To be seen of them. And again, when He enjoined that our good works were to be seen of men, He forthwith subjoined, That they may glorify your Father which is in heaven (Matth. v. 16). In what manner, then, they are to be seen, and in what manner they are not to be seen, He shewed in the end of His injunctions, to the effect that the mind of the worker should not seek for his work to be seen on his own account, and yet that on account of the glory of the heavenly Father he should not conceal it. Whence it commonly comes to pass that a good work is both in secret when it is done publicly, and again in public when it is done secretly. For he that in a public good work seeks not his own, but the heavenly Father’s glory, hides what he has done, in that he has had Him only for a witness whom he has desired to please. And he who in his secret good work covets being observed and praised has done this before men, even though no one has seen what he has done; because he has adduced so many witnesses to his good work as he has sought human praises in his heart. But when bad repute, so far as it prevails without sin committed, is not obliterated from the minds of lookers on, the cup of guilt is offered, in the way of example, to all who think evil. Whence also it generally comes to pass, that those who carelessly allow evil to be thought of them do not indeed commit wickedness in their own persons, but still, through those who may have taken example from them, offend in a more manifold way. Hence it is that Paul says to those who ate certain unclean things without pollution, but in this their eating put a stumbling-block of temptation in the way of the imperfect, Take heed, lest by any means this liberty of yours become a stumblingblock to them that are weak (1 Cor. viii. 9); and again, And by thy conscience shall the weak brother perish, for whom Christ died. But when ye so sin against the brethren, and wound their weak conscience, ye sin against Christ (Ibid. ii. 12). Hence it is that Moses, when he said, Thou shalt not curse the deaf, at once added, Nor put a stumblingblock before the blind (Lev. xix. 14). For to curse the deaf is to disparage one who is absent and does not hear; but to put a stumbling-block before the blind is to act indeed with discernment, but yet to give cause of offence to him who has not the light of discernment.

These are the things that a Bishop of souls should observe in the diversity of his preaching, that he may solicitously oppose suitable medicines to the diseases of his several hearers. But, whereas it is a matter of great anxiety, in exhorting individuals, to be of service to them according to their individual needs, since it is a very difficult thing to instruct each person in what concerns himself, dealing out due consideration to each case, it is yet far more difficult to admonish innumerable hearers labouring under various passions at one and the same time with one common exhortation. For in this case the speech is to be tempered with such art that, the vices of the hearers being diverse, it may be found suitable to them severally, and yet be not diverse from itself; that it pass indeed with one stroke through the midst of passions, but, after the manner of a two-edged sword, cut the swellings of carnal thoughts on either side; so that humility be so preached to the proud that yet fear be not increased in the timid; that confidence be so infused into the timid that yet the unbridled licence of the proud grow not; that solicitude in well doing be so preached to the listless and torpid that yet licence of immoderate action be not increased in the unquiet; that bounds be so set on the unquiet that yet careless torpor be not produced in the listless; that wrath be so extinguished in the impatient that yet negligence grow not in the easy and soft-hearted; that the soft-hearted be so inflamed to zeal that yet fire be not added to the wrathful; that liberality in giving be so infused into the niggardly that yet the reins of profusion be in no wise loosened to the prodigal; that frugality be so preached to the prodigal that yet care to keep perishable things be not increased in the niggardly; that marriage be so praised to the incontinent that yet those who are already continent be not called back to voluptuousness; that virginity of body be so praised to the continent that yet fecundity of the flesh come not to be despised by the married. Good things are so to be preached that ill things be not assisted sideways. The highest good is so to be praised that the lowest be not despaired of. The lowest is so to be cherished that there be no cessation of striving for the highest from the lowest being thought sufficient.

It is indeed a serious labour for the preacher to keep an eye in his public preaching to the hidden affections and motives of individuals, and, after the manner of the palaestra, to turn himself with skill to either side: yet he is worn with much severer labour, when he is compelled to preach to one person who is subject to contrary vices. For it is commonly the case that some one is of too joyous a constitution, and yet sadness suddenly arising immoderately depresses him. The preacher, therefore, must give heed that the temporary sadness be so removed that the constitutional joyousness be not increased; and that the constitutional joyousness be so curbed that the temporary sadness be not aggravated. This man is burdened by a habit of immoderate precipitancy, and yet sometimes the power of a suddenly-born fear impedes his doing what ought to be done in haste. That man is burdened by a habit of immoderate fear, and yet sometimes is impelled in what he desires by the rashness of immoderate precipitancy. In the one, therefore, let the fear that suddenly arises be so repressed that his long-nourished precipitancy do not further grow. In the other let the precipitancy that suddenly arises be so repressed that yet the fear stamped on him by constitution do not gather strength. And, indeed, what is there strange in the physicians of souls being on their guard in these things, when those who heal not hearts but bodies govern themselves with so great skill of discernment? For it is often the case that extreme faintness weighs down a weak body, which faintness ought to be met by strong remedies; but yet the weak body cannot bear a strong remedy. He, therefore, who treats the case gives heed so to draw off the supervening malady that the pre-existing weakness of the body be in no wise increased, lest perchance the faintness should pass away with the life. He compounds, then, his remedy with such discernment as at one and the same time to meet both the faintness and the weakness. If, then, medicine for the body administered without division can be of service in a divided way, why should not medicine for the soul, applied in one and the same preaching, be of power to meet moral diseases in diverse directions: which medicine is the more subtle in its operation in that invisible things are dealt with?

But since, when the sickness of two vices attacks a man, one presses upon him more lightly, and the other perchance more heavily, it is undoubtedly right to haste to the succour of that through which there is the more rapid tendency to death. And, if the one cannot be restrained from causing the death which is imminent unless the other which is contrary to it increase, the preacher must be content by skilful management in his exhortation to suffer one to increase, to the end that he may keep the other back from causing the death which is imminent. When he does this, he does not aggravate the disease, but preserves the life of his sufferer to whom he administers the medicine, that he may find a fitting time for searching out means of recovery. For there is often one who, while he puts no restraint on his gluttony in food, is presently pressed hard by the stings of lechery, which is on the point of overcoming him, and who, when, terrified by the fear of this struggle, he strives to restrain himself through abstinence, is harassed by the temptation of vain-glory: in which case certainly one vice is by no means extinguished unless the other be fostered. Which plague then should be the more ardently attacked but that which presses on the man the more dangerously? For it is to be tolerated that through the virtue of abstinence arrogance should meanwhile grow against one that is alive, lest through gluttony lechery should cut him off from life entirely. Hence it is that Paul, when he considered that his weak hearer would either continue to do evil or rejoice in the reward of human praise for well-doing, said, Wilt thou not be afraid of the power? Do that which is good, and thou shalt have praise of the same (Rom. xiii. 3). For it is not that good things should be done in order that no human power may be feared, or that the glory of transitory praise may be thereby won; but, considering that the weak soul could not rise to so great strength as to shun at the same time both wickedness and praise, the excellent preacher in his admonition offered something and took away something. For by conceding mild ailments he drew off keener ones; that, since the mind could not rise all at once to the relinquishing of all its vices, it might, while left in familiarity with some one of them, be taken off without difficulty from another.

But the preacher should know how to avoid drawing the mind of his hearer beyond its strength, lest, so to speak, the string of the soul, when stretched more than it can bear, should be broken. For all deep things should be covered up before a multitude of hearers, and scarcely opened to a few. For hence the Truth in person says, Who, thinkest thou, is the faithful and wise steward, whom his Lord has appointed over his household, to give them their measure of wheat in due season? (Luke xii. 42). Now by a measure of wheat is expressed a portion of the Word, lest, when anything is given to a narrow heart beyond its capacity, it be spilt. Hence Paul says, I could not speak unto you as unto spiritual, but as unto carnal. As it were to babes in Christ, I have given you milk to drink, and not meat (1 Cor. iii. 1, 2). Hence Moses, when he comes on from the sanctuary of God, veils his shining face before the people; because in truth He shews not to multitudes the secrets of inmost brightness (Exod. xxxiv. 33, 35). Hence it is enjoined on him by the Divine voice that if any one should dig a cistern, and not cover it, and an ox or ass should fall into it, he should pay the price (Exod. xxi. 33, 34), because when one who has arrived at the deep streams of knowledge covers them not up before the brutish hearts of his hearers, he is adjudged as liable to penalty, if through his words a soul, whether clean or unclean, be caught on a stumbling-stone. Hence it is said to the blessed Job, Who hath given understanding unto the cock? (Job xxxviii. 36). For a holy preacher, crying aloud in time of darkness, is as the cock crowing in the night, when he says, It is even now the hour for us to arise from sleep (Rom. xiii. 11). And again, Awake ye righteous, and sin not (1 Cor. xv. 34). But the cock is wont to utter loud chants in the deeper hours of the night; but, when the time of morning is already at hand, he frames small and slender tones; because, in fact, he who preaches aright cries aloud plainly to hearts that are still in the dark, and shews them nothing of hidden mysteries, that they may then hear the more subtle teachings concerning heavenly things, when they draw nigh to the light of truth.

But in the midst of these things we are brought back by the earnest desire of charity to what we have already said above; that every preacher should give forth a sound more by his deeds than by his words, and rather by good living imprint footsteps for men to follow than by speaking shew them the way to walk in. For that cock, too, whom the Lord in his manner of speech takes to represent a good preacher, when he is now preparing to crow, first shakes his wings, and by smiting himself makes himself more awake; since it is surely necessary that those who give utterance to words of holy preaching should first be well awake in earnestness of good living, lest they rouse others with their voice while themselves torpid in performance; that they should first shake themselves up by lofty deeds, and then make others solicitous for good living; that they should first smite themselves with the wings of their thoughts; that whatsoever in themselves is unprofitably torpid they should discover by anxious investigation, and correct by strict animadversion, and then at length set in order the life of others by speaking; that they should take heed to punish their own faults by bewailings, and then denounce what calls for punishment in others; and that, before they give voice to words of exhortation, they should proclaim in their deeds all that they are about to speak.

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