does what is good for this reason, that he is afraid of the evil of torments, wishes that what he fears were not, that so he might commit what is unlawful boldly. Whence it appears clearer than the light that innocence is thus lost before God, in whose eyes evil desire is sin.
But, on the other hand, those whom not even scourges restrain from iniquities are to be smitten with sharper rebuke in proportion as they have grown hard with greater insensibility. For generally they are to be disdained without disdain, and despaired of without despair, so, to wit, that the despair exhibited may strike them with dread, and admonition following may bring them back to hope. Sternly, therefore, against them should the Divine judgments be set forth, that they may be recalled by consideration of eternal retribution to knowledge of themselves. For let them hear that in them is fulfilled that which is written, If thou shouldest bray a fool in a mortar, as if with a pestle pounding barley, his foolishness will not be taken away from him (Proverbs 27:22). Against these the prophet complains to the Lord, saying, Thou hast bruised them, and they have refused to receive discipline (Jeremiah 5:3). Hence it is that the Lord says, I have slain and destroyed this people, and yet they have not returned from their ways (Isaiah 9:13). Hence He says again, The people hath not returned to Him that smiteth them (Jeremiah 15:6). Hence the prophet complains by the voice of the scourgers, saying, We have taken care for Babylon, and she is not healed (Jeremiah 51:9). For Babylon is taken care for, yet still not restored to health, when the mind, confused in evil-doing, hears the words of rebuke, feels the scourges of rebuke, and yet scorns to return to the straight paths of salvation. Hence the Lord reproaches the children of Israel, captive, but yet not converted from their iniquity, saying, The house of Israel is to Me become dross: all they are brass, and tin, and iron, and lead, in the midst of the furnace (Ezekiel 22: 18); as if to say plainly, I would have purified them by the fire of tribulation, and I sought that they should become silver or gold; but they have been turned before me in the furnace into brass, tin, iron, and lead, because even in tribulation they have broken forth, not to virtue but to vices. For indeed brass, when it is struck, returns a sound more than all other metals. He, therefore, who, when subjected to strokes, breaks out into a sound of murmuring is turned into brass in the midst of the furnace. But tin, when it is dressed with art, has a false show of silver. He, then, who is not free from the vice of pretense in the midst of tribulation becomes tin in the furnace. Moreover, he who plots against the life of his neighbor uses iron. Wherefore iron in the furnace is he who in tribulation loses not the malice that would do hurt. Lead, also, is the heaviest of metals. He, then, is found as lead in the furnace who, even when placed in the midst of tribulation, is not raised above earthly desires. Hence, again, it is written, She hath wearied herself with much labor, and her exceeding rust went not out from her, not even by fire (Ezekiel 24: 12). For He brings upon us the fire of tribulation, that He may purge us from the rust of vices; but we lose not our rust even by fire, when even amid scourges we lack not vice. Hence the Prophet says again, The founder hath melted in vain; their wickednesses are not consumed (Jeremiah 6:29).
It is, however, to be known that sometimes when they remain uncorrected amid the hardness of scourges, they are to be soothed by sweet admonition. For those who are not corrected by torments are sometimes restrained from unrighteous deeds by gentle blandishments. For commonly the sick too, whom a strong potion of medicine has not availed to cure, have been restored to their former health by tepid water; and some sores which cannot be cured by incision are healed by fomentations of oil; and hard adamant admits not at all of incision by steel, but is softened by the mild blood of goats.
CHAPTER 14 How the silent and the talkative are to be admonished Admonition 15.) Differently to be admonished are the over- silent, and those who spend time in much speaking. For it ought to be insinuated to the over- silent that while they shun some vices unadvisedly, they are, without its being perceived, implicated in worse. For often from bridling the tongue overmuch they suffer from more grievous quality in the heart; so that thoughts seethe the more in the mind from being straitened by the violent guard of indiscreet silence. Arid for the most part they overflow all the more widely as they count themselves the more secure because of not being seen by fault-finders without. Whence sometimes a man's mind is exalted into pride, and he despises as weak those whom he hears speaking. And, when he shuts the mouth of his body, he is not aware to what extent through his pride he lays himself open to vices. For his tongue he represses, his mind he exalts; and, little considering his own wickedness, accuses all in his own mind by so much the more freely as he does it also the more secretly. The over- silent are therefore to be admonished that they study anxiously to know, not only what manner of men they ought to exhibit themselves outwardly, but also what manner of men they ought to shew themselves inwardly; that they fear more a hidden judgment in respect of their thoughts than the reproof of their neighbors in respect of their speeches. For it is written, My son, attend unto my wisdom, and bow thine ear to my prudence, that thou mayest guard thy thoughts (Proverbs 5:1). For, indeed, nothing is more fugitive than the heart, which deserts us as often as it slips away through bad thoughts. For hence the Psalmist says, My heart hath failed me (Psalm 39: 13). Hence, when he returns to himself, be says, Thy servant hath found his heart to pray to Thee (2 Samuel 7:27). When, therefore, thought is kept under guard, the heart which was wont to fly away is found. Moreover, the over-silent for the most part, when they suffer some injustices, come to have a keener sense of pain from not speaking of what they endure. For, were the tongue to tell calmly the annoyances that have been caused, the pain would flow away from the consciousness. For closed sores torment the more; since, when the corruption that is hot within is cast out, the pain is opened out for healing. They, therefore, who are silent more than is expedient, ought to know this, lest, amid the annoyances which they endure while they hold their tongue, they aggravate the violence of their pain. For they are to be admonished that, if they love their neighbors as themselves, they should by no means keep from them the grounds on which they justly blame them. For from the medicine of the voice there is a concurrent effect for the health of both parties, while on the side of him who inflicts the injury his bad conduct is checked, and on the side of him who sustains it the violent heat of pain is allayed by opening out the sore. For those who take notice of what is evil in their neighbors, and yet refrain their tongue in silence, withdraw, as it were, the aid of medicine from observed sores, and become the causers of death, in that they would not cure the venom which they could have cured. The tongue, therefore, should be discreetly curbed, not tied up fast. For it is written, A wise man will hold his tongue until the time (Ecclesiastes 20:7); in order, assuredly, that, when he considers it opportune, he may relinquish the censorship of silence, and apply himself to the service of utility by speaking such things as are fit. And again it is written, A time to keep silence, and a time to speak (Ecclesiastes 3:7). For, indeed, the times for changes should be discreetly weighed, lest either, when the tongue ought to be restrained, it run loose to no profit in words, or, when it might speak with profit, it slothfully restrain itself. Considering which thing well, the Psalmist says, Set a watch, O Lord, on my mouth, and a door round about my lips (Psalm 140:3). For he seeks not that a wall should be set on his lips, but a door: that is, what is opened and shut. Whence we, too, ought to learn warily, to the end that the voice discreetly and at the fitting time may open the mouth, and at the fitting time silence close it.
But, on the other hand, those who spend time in much speaking are to be admonished that they vigilantly note froth what a state of rectitude they fall away when they flow abroad in a multitude of words. For the human mind, after the manner of water, when closed in, is collected unto higher levels, in that it seeks again the height from which it descended; and, when let loose, it falls away in that it disperses itself unprofitably through the lowest places. For by as many superfluous words as it is dissipated from the censorship of its silence, by so many streams, as it were, is it drawn away out of itself. Whence also it is unable to return inwardly to knowledge of itself, because, being scattered by much speaking, it excludes itself from the secret place of inmost consideration. But it uncovers its whole self to the wounds of the enemy who lies in want, because it surrounds itself with no defense of watchfulness. Hence it is written, As a city that lieth open and without environment of walls, so is a man that cannot keep in his spirit in speaking (Proverbs 25:28). For, because it has not the wall of silence, the city of the mind lies open to the darts of the foe; and, when by words it casts itself out of itself, it shews itself exposed to the adversary. And he overcomes it with so much the less labor as with the more labor tile mind itself, which is conquered, fights against itself by much speaking.
Moreover, since the indolent mind for the most part lapses by degrees into downfall, while we neglect to guard against idle words we go on to hurtful ones; so that at first it pleases us to talk of other men's affairs; afterwards the tongue gnaws with detraction the lives of those of whom we talk; but at last breaks out even into open slanders. Hence are sown pricking thorns, quarrels arise, the torches of enmities are kindled, the peace of hearts is extinguished. Whence it is well said through Solomon, He that letteth out water is a well-spring of strifes (Proverbs 17:14). For to let out water is to let loose the tongue to a flux of speech. Wherefore, on the other hand, in a good sense it is said again, The words of a man' s mouth are as deep water (Ibid. 18:4). He therefore who letteth out water is the wellspring of strifes, because he who curbs not his tongue dissipates concord. Hence on the other hand it is written, He that imposes silence on a foal allays enmities (Ibid. 26:10). Moreover, that any one who gives himself to much speaking cannot keep the straight way of righteousness is testified by the Prophet, who says, A man full of words shall not be guided aright upon the earth (Psalm 139:12). Hence also Solomon says again, In the multitude of words there shall not want sin (Proverbs 10:19). Hence Isaiah says, The culture of righteousness is silence (Isaiah 32: 17), indicating, to wit, that the righteousness of the mind is desolated when there is no stint of immoderate speaking. Hence James says, If any man thinketh himself to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain (James 1:26). Hence again he says, get every man be swift to hear, but slow to speak (Ibid. 19). Hence again, defining the power of the tongue, he adds, An unruly evil, full of deadly poison (Ibid. 3:8). Hence the Truth in person admonishes us, saying, Every idle word that men shall speak, they shall give account thereof in the day of judgment (Matthew 12:36). For indeed every word is idle that lacks either a reason of just necessity or an intention of pious usefulness. If then an account is required of idle discourse, let us weigh well what punishment awaits much speaking, in which there is also the sin of hurtful words.
CHAPTER 15 How the slothful and the hasty are to be admonished (Admonition 16.) Differently to be admonished are the slothful and the hasty. For the former are to be persuaded not to lose, by putting it off, the good they have to do; but the latter are to be admonished lest, while they forestall the time of good deeds by inconsiderate haste, they change their meritorious character. To the slothful therefore it is to be intimated, that often, when we will not do at the right time what we can, before long, when we will, we cannot. For the very indolence of the mind, when it is not kindled with befitting fervor, gets cut off by a torpor that stealthily grows upon it from all desire of good things. Whence it is plainly said through Solomon, Slothfulness casteth into a deep sleep (Proverbs 19:15). For the slothful one is as it were awake in that he feels aright, though he grows torpid by doing nothing: but slothfulness is said to cast into a deep sleep, because by degrees even the wakefulness of right feeling is lost, when zeal for well-doing is discontinued. And in the same place it is rightly added, And a dissolute soul shall suffer hunger (Ibid.) For, because it braces not itself towards higher things, it lets itself run loose uncared for in lower desires; and, while not braced with the vigor of lofty aims, suffers the pangs of the hunger of low concupiscence, and, in that it neglects to bind itself up by discipline, it scatters itself the more abroad hungry in its craving after pleasures. Hence it is written again by the same Solomon, The idle man is wholly in desires (Proverbs 21:26). Hence in the preaching of the Truth Himself (Matthew 12:44, 45) the house is said indeed to be clean when one spirit has gone out; but, when empty, it is taken possession of by his returning with many more. For the most part the slothful, while he neglects to do things that are necessary, sets heron him some that are difficult, but is inconsiderately afraid of others; and so, as though finding something that he may reasonably fear, he satisfies himself that he has good reason for remaining torpid. To him it is rightly said through Solomon, The sluggard would not plough by reason of the cold; therefore shall he beg in summer, and it shall not be given unto him (Proverbs 20:4). For indeed the sluggard ploughs not by reason of the cold, when he finds an excuse for not doing the good things which he ought to do. The sluggard ploughs not by reason of the cold, when he is afraid of small evils that are against him, and leaves undone things of the greatest importance. Further it is well said, He shall beg in summer, and it shall not be given unto him. For whoso toils not now in good works will beg in summer and receive nothing, because, when the burning sun of judgment shall appear, he will then sue in vain for entrance into the kingdom. To him it is well said again through the same Solomon, He that observeth the wind doth not sow: and he that regardeth the clouds never reapeth (Ecclesiastes 11:4). For what is expressed by the wind but the temptation of malignant spirits? And what are denoted by the clouds which are moved of the wind but the oppositions of bad men? The clouds, that is to say, are driven by the winds, because bad men are excited by the blasts of unclean spirits. He, then, that observeth the wind soweth not, and he that regardeth the clouds reapeth not, because whosoever fears the temptation of malignant spirits, whosoever the persecution of bad men, and does not sow the seed of good work now, neither doth he then reap handfuls of holy recompense.
But on the other hand the hasty, while they forestall the time of good deeds, 1 pervert their merit, and often fall into what is evil, while failing altogether to discern what is good. Such persons look not at all to see what things they are doing when they do them, but for the most part, when they are done, become aware that they ought not to have done them. To such, under the guise of a learner, it is well said in Solomon, My son, do nothing without counsel, and after it is done thou shalt not repent (Ecclus. 32:24). And again, Let thine eyelids go before thy steps (Proverbs 4:25). For indeed our eyelids go before our steps, when right counsels prevent our doings. For he who neglects to look forward by consideration to what he is about to do advances his steps with his eyes closed; proceeds on and accomplishes his journey, but goes not in advance of himself by looking forward; and therefore the sooner falls, because he gives no heed through the eyelid of counsel to where he should set the foot of action.
CHAPTER 16 How the meek and the passionate are to be admonished (Admonition 17.) Differently to be admonished are the meek and the passionate. For sometimes the meek, when they are in authority, suffer from the torpor of sloth, which is a kindred disposition, and as it were placed hard by. And for the most part from the laxity of too great gentleness they soften the force of strictness beyond need. But on the other hand the passionate, in that they are swept on into frenzy of mind by the impulse of anger, break up the calm of quietness, and so throw into confusion the life of those that are put under them. For, when rage drives them headlong, they know not what they do in their anger, they know not what in their anger they suffer from themselves. But sometimes, what is more serious, they think the goad of their anger to be the zeal of righteousness. And, when vice is believed to be virtue, guilt is piled up without fear. Often, then, the meek grow torpid in the laziness of inactivity; often the passionate are deceived by the zeal of uprightness. Thus to the virtue of the former a vice is unawares adjoined, but to the latter their vice appears as though it were fervent virtue. Those, therefore, are to be admonished to fly what is close beside themselves, these to take heed to what is in themselves; those to discern what they have not, these what they have. Let the meek embrace solicitude; let the passionate ban perturbation, The meek are to be admonished that they study to have also the zeal of righteousness: the passionate are to be admonished that to the zeal which they think they have they add meekness. For on this account the Holy Spirit has been manifested to us in a dove and in fire; because, to wit, all whom He fills He causes to shew themselves as meek with the simplicity of the dove, and burning with the fire of zeal.
He then is in no wise full of the Holy Spirit, who either in the calm of meekness forsakes the fervor of zeal, or again in the ardor of zeal loses the virtue of meekness. Which thing we shall perhaps better shew, if we bring forward the authority of Paul, who to two who were his disciples, and endowed with a like charity, supplies nevertheless different aids for preaching. For in admonishing Timothy he says, Reprove, entreat, rebuke, with all long-suffering and doctrine (2 Timothy 4:2). Titus also he admonishes, saying, These things speak, and exhort, and rebuke with all authority (Titus 2:15). What is the reason that he dispenses his teaching with so great art as, in exhibiting it, to recommend authority to the one, and long-suffering to the other, except that he saw Titus to be of a meeker spirit, and Timothy of one a little more fervid? The former he inflames with the earnestness of zeal; the latter he moderates by the gentleness of long-suffering. To the one he adds what is wanting, from the other he subtracts what is overabundant. The one he endeavors to push on with a spur, the other to keep back with a bridle. For the great husbandman who has the Church in charge waters some shoots that they may grow, but prunes others when he sees that they grow too much; lest either by not growing they should bear no fruit, or by growing over much they should lose the fruits they may put forth. But far different is the anger that creeps in under the guise of zeal from that which confounds the perturbed heart without pretext of righteousness. For the former is extended inordinately in that wherein it ought to be, but the latter is ever kindled in that wherein it ought not to be. It should indeed be known that in this the passionate differ from the impatient, that the latter bear not with things brought upon them by others, but the former themselves bring on things to be borne with. For the passionate often follow after those who shun them, stir up occasion of strife, rejoice in the toil of contention; and yet such we better correct, if in the midst of the commotion of their anger we do shun them. For, while they are perturbed, they do not know what we say to them; but, when brought back to themselves, they receive words of exhortation the more freely in proportion as they blush at having been the more calmly borne with. But to a mind that is drunk with fury every right thing that is said appears wrong. Whence to Nabal when he was drunk Abigail laudably kept silence about his fault, but, when he had digested his wine, as laudably told him of it (1 Samuel 25:37). For he could for this reason perceive the evil he had done, that he did not hear of it when drunk.
But when the passionate so attack others that they cannot be altogether shunned, they should be smitten, not with open rebuke, but sparingly with a certain respectful cautiousness. And this we shall shew better if we bring forward what was done by Abner. For, when Asahel attacked him with the violence of inconsiderate haste, it is written, Abner spake unto Asahel, saying. Turn thee aside from following me, lest I be driven to smite thee to the ground. Howbeit he scorned to listen, an refused to turn aside. Whereupon Abner smote him with the hinder end of the spear in the groin, and thrust him through, and he died (2 Samuel 2:22, 23). For of whom did Asahel present a type but of those whom fury violently seizes and carries headlong? And such, in this same attack of fury, are to be shunned cautiously in proportion as they are madly hurried on. Whence also Abner, who in our speech is called the lantern of the father, fled; because when the tongue of teachers, which indicates the supernal light of God, sees the mind of any one borne along over the steeps of rage, and refrains from casting back darts of words against the angry person, it is as though it were unwilling to smite one that is pursuing. But, when the passionate will not pacify themselves by any consideration, and, like Asahel, cease not to pursue and to be mad, it is necessary that those who endeavor to repress these furious ones should by no means lift themselves up in fury, but exhibit all possible calmness; and yet adroitly bring something to bear whereby they may by a side thrust prick the heart of the furious one. Whence also Abner, when he made a stand against his pursuer, pierced him, not with a direct stroke, but with the hinder end of his spear. For to strike with the point is to oppose with an onset of open rebuke: but to smite the pursuer with the hinder end of the spear is calmly to touch the furious one with certain hits, and, as it were, by sparing him overcome him. Asahel moreover straightway fell, because agitated minds, when they feel themselves to be spared, and yet are touched inwardly by the answers given in calmness, fall at once from the elevation to which they had raised themselves. Those, then, who rebound from the onset of their heat under the stroke of gentleness die, as it were, without steel.
CHAPTER 17 How the humble and the haughty are to be admonished (Admonition 18.) Differently to be admonished are the humble and the haughty. To the former it is to be insinuated how true is that excellence which they hold in hoping for it; to the latter it is to be intimated how that temporal glory is as nothing which even when embracing it they hold not. Let the humble hear how eternal are the things that they long for, how transitory the things which they despise; let the haughty hear how transitory are the things they court, how eternal the things they lose. Let the humble hear from the authoritative voice of the Truth, Every one that humbleth himself shall be exalted (Luke 18:14). Let the haughty hear, Every one that exalteth himself shall be humbled (Ibid.). Let the humble hear, Humility goeth before glory; let the haughty hear, The spirit is exalted before a fall (Proverbs 15:33; 16:18). Let the humble hear, Unto whom shall I have respect, but to him that is humble and quiet, and that trembleth at my words (Isaiah 66:2)? Let the haughty hear, Why is earth and ashes proud (Ecclus. 10:9)? Let the humble hear, God hath respect unto the things that are humble. Let the haughty hear, And lofty things late knoweth afar off (Psalm 137:6). Let the humble hear, That the Son of Man came not to be ministered unto, but to minister (Matthew 20:28); let the haughty hear, that The beginning of all sin is price (Ecclus. 10:13). Let the humble hear, that Our Redeemer humbled himself, being made obedient even unto death (Philippians 2:8); let the haughty hear what is written concerning their head, He is king over all the sons of pride (Job 41:25). The pride, therefore, of the devil became the occasion of our perdition, and the humility of God has been found the argument for our redemption. For our enemy, having been created among all things, desired to appear exalted above all things; but our Redeemer, remaining great above all things, deigned to become little among all things.
Let the humble, then, be told that, when they abase themselves, they ascend to the likeness of God; let the haughty be told that, when they exalt themselves, they fall into imitation of the apostate angel. What, then, is more debased than haughtiness, which, while it stretches itself above itself, is lengthened out beyond the stature of true loftiness? And what is more sublime than humility, which, while it depresses itself to the lowest, conjoins itself to its Maker who remains above the highest? There is, however, another thing in these cases that ought to be carefully considered; that some are often deceived by a false show of humility, while some are beguiled by ignorance of their own haughtiness. For commonly some who think themselves humble have an admixture of fear, such as is not due to men; while an assertion of free speech commonly goes with the haughty. And when any vices require to be rebuked, the former hold their peace out of fear, and yet esteem themselves as being silent out of humility; the latter speak in the impatience of haughtiness, and yet believe themselves to be speaking in the freedom of uprightness. Those the fault of timidity under a show of humility keeps back from rebuking what is wrong; these the unbridled impetuosity of pride, under the image of freedom, impels to rebuke things they ought not, or to rebuke them more than they ought. Whence both the haughty are to be admonished not to be free more than is becoming, and the humble are to be admonished not to be more submissive than is right; lest either the former turn the defense of righteousness into a display of pride, or the latter, while they study more than needs to submit themselves to men, be driven even to pay respect to their vices,