Part III (4 of 7)

On the other hand, were it not that impatience commonly shakes the abstinent out of the bosom of tranquillity, Peter would by no means, when saying, Supply in your faith virtue, and in your virtue knowledge, and in your knowledge abstinence (2 Pet. i. 5), have straightway vigilantly added, And in your abstinence patience.  For he foresaw that the patience which he admonished them to have would be wanting to the abstinent.  Again, were it not that the sin of pride sometimes pierces through the cogitations of the abstinent, Paul would by no means have said, Let not him that eateth not judge him that eateth (Rom. xiv. 3).  And again, speaking to others, while glancing at the maxims of such as gloried in the virtue of abstinence, he added, Which things have indeed a show of wisdom in superstition and humility, and for not sparing of the body, not in any honour for the satisfying of the flesh (Coloss. ii. 25).  Here it is to be noted that the excellent preacher, in his argument, joins a show of humility to superstition, because, when the flesh is worn more than needs by abstinence, humility is displayed outwardly, but on account of this very humility there is grievous pride within.  And unless the mind were sometimes puffed up by the virtue of abstinence, the arrogant Pharisee would by no means have studiously numbered this among his great merits, saying, I fast twice in the week (Luke xviii. 12).

Thus the gluttonous are to be admonished, that in giving themselves to the enjoyment of dainties they pierce not themselves through with the sword of lechery; and that they perceive how great loquacity, how great levity of mind, lie in wait for them through eating; lest, while they softly serve the belly, they become cruelly bound in the nooses of vice.  For by so much the further do we go back from our second parent as by immoderate indulgence, when the hand is stretched out for food, we renew the fall of our first parent.  But, on the other hand, the abstinent are to be admonished ever anxiously to look out, lest, while they fly the vice of gluttony, still worse vices be engendered as it were of virtue lest, while they macerate the flesh, their spirit break out into impatience; and so there be no virtue in the vanquishing of the flesh, the spirit being overcome by anger.  Sometimes, moreover, while the mind of the abstinent keeps anger down, it is corrupted, as it were, by a foreign joy coming in, and loses all the good of abstinence in that it fails to guard itself from spiritual vices.  Hence it is rightly said through the prophet, In the days of your fasts are found your wills (Isai. lviii. 3, lxx.).  And shortly after, Ye fast for debates and strifes, and ye smite with the fists (Ibid.).  For the will pertains to delight, the fist to anger.  In vain, then, is the body worn by abstinence, if the mind, abandoned to disorderly emotions, is dissipated by vices.  And again, they are to be admonished that, while they keep up their abstinence without abatement, they suppose not this to be of eminent virtue before the hidden judge; lest, if it be perchance supposed to be of great merit, the heart be lifted up to haughtiness.  For hence it is said through the prophet, Is it such a fast that I have chosen?  But break thy bread to the hungry, and bring the needy and the wanderers into thine house (Ibid. 5).

In this matter it is to be considered how small the virtue of abstinence is accounted, seeing that it is not commended but for other virtues.  Hence Joel says, Sanctify a fast.  For indeed to sanctify a fast is to shew abstinence of the flesh to be worthy of God by other good things being added to it.  The abstinent are to be admonished that they then offer to God an abstinence that pleases Him, when they bestow on the indigent the nourishment which they withhold from themselves.  For we should wisely attend to what is blamed by the Lord through the prophet, saying, When ye fasted and mourned in the fifth and seventh month far these seventy years, did ye at all fast a fast unto Me?  And when ye did eat and drink, did ye not eat for yourselves, and drink for yourselves (Zach. vii. 5 seq.)?  For a man fasts not to God but to himself, if what he withholds from his belly for a time he gives not to the needy, but keeps to be offered afterwards to his belly.

Wherefore, lest either gluttonous appetite throw the one sort off their guard, or the afflicted flesh trip up the other by elation, let the former hear this from the mouth of the Truth, And take heed to yourselves, lest at any time your hearts be overcharged in surfeiting and drunkenness and cares of this world (Luke xxi. 34).  And in the same place there is added a profitable fear; And so that day come upon you unawares.  For as a snare shall it come on all them that dwell on the face of the whole earth (Ibid. 35).  Let the latter hear, Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man (Matth. xv. 11).  Let the former hear, Meat for the belly, and the belly far meats; but God shall destroy both it and them (1 Cor. vi. 13).  And again, Not in rioting and drunkenness (Rom. xiii. 13).  And again, Meat commendeth us not to God (1 Cor. viii. 8).  Let the latter hear, To the pure all things are pure:  but unto them that are defiled and unbelieving is nothing pure (Tit. i. 15).  Let the former hear, Whose God is their belly, and whose glory is in their own confusion (Philip. iii. 19).  Let the latter hear, Some shall depart from the faith; and a little after, Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth (1 Tim. iv. 1, 3).  Let those hear, It is good neither to eat flesh nor to drink wine, nor anything whereby thy brother stumbleth (Rom. xiv. 21).  Let these hear, Use a little wine far thy stomach’s sake and thine often infirmities (1 Tim. v. 23).  Thus both the former may learn not to desire inordinately the food of the flesh, and the latter not dare to condemn the creature of God, which they lust not after.

Chapter XX. How to be admonished are those who give away what is their own, and those who seize what belongs to others

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

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

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

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

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

Chapter XXI. How those are to be admonished who desire not the things of others, but keep their own; and those who give of their own, yet seize on those of others

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

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

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

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

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

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

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

How those that are at variance and those that are at peace are to be admonished.

Chapter XXII. How those that are at variance and those that are at peace are to be admonished

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