The Book of Pastoral Rule (Part Three: How the Ruler Should Teach and Admonish, chapters 3.24: How the Rude in Sacred Learning, and those who are Learned but not Humble, are to be Admonished–3.34: How those are to be Admonished who Do not Even Begin Good Things, and those who Do not Finish Them when Begun)

The Book of Pastoral Rule

continued

Chapter 3.24: How the Rude in Sacred Learning, and those who are Learned but not Humble, are to be Admonished

(Admonition 25. DifferentIy 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 puffthem 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 tothem 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 (I 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 (2Cor.

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 watery 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.

Chapter 3.25: How those are to be Admonished who Decline the Office of Preaching Out of Too Great Humility, and those who Seize on it with Precipitate Haste

(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 bow 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 with-holding 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 strenghted 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 withpower 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.

Chapter 3.26: How those are to be Admonished with Whom Everything Succeeds According to their Wish, and those with Whom Nothing Does

(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 wasa 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.

Chapter 3.27: How the Married and the Single are to be Admonished

(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 tear 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 not 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 barite 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 maintain 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 burn 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.

Chapter 3.28: How those are to be Admonished who Have Had Experience of the Sins of the Flesh, and those who Have not

(Admonition 29. Differently to be admonished are those who are conscious of sins ofthe 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 rare 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 theyhave 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 theirface, when to man, created in Paradise, andstanding in free will, He declared what Heought 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 offwithin 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 asthe 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 l 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 oft their lower state, and those lessen the merit of their higher place by not coming up to it in their behaviour.

Chapter 3.29: How They are to be Admonished who Lament Sins of Deed, and those who Lament Only Sins of Thought

(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. 1. 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 than mindful of them (Isai. xliii. 25, 26). They are to be admonished to consider singly all their past offences, and, in bewailing thedefilements of their former wandering one byone, to cleanse at the same time even theirwhole selves with tears. Whence it is wellsaid 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.

Chapter 3.30: How those are to be Admonished who Abstain not from the Sins which They Bewail, and those who, Abstaining from Them, Bewail Them not

(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 saw 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. I 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?

Chapter 3.31: How those are to be Admonished who Praise the Unlawful Things of which They are Conscious, and those who, While Condemning Them, in No Wise Guard against Them

(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 band, 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 condenms.

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.

Chapter 3.32: How those are to be Admonished who Sin from Sudden Impulse and those who Sin Deliberately

(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 oil 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 the, 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 shall 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 offears in the night (Cant. iii. 8). For the swordis put upon the thigh when the evil suggestion of the flesh is subdued by the sharp edge ofholy 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, hut princes, of evil-doers.

Chapter 3.33: How those are to be Admonished who Commit Very Small but Frequent Faults, and those who, While Avoiding Such as are Very Small, are Sometimes Plunged in Such as are Grievous

(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 fails 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.

Chapter 3.34: How those are to be Admonished who Do not Even Begin Good Things, and those who Do not Finish Them when Begun

(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 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 fails 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 hare 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.