And still further, by Jeremiah, He enlightens in the truth those who have erred. "Thus saith the Lord, Stand in the ways, and look, and ask for the eternal paths of the Lord, what is the good path, and walk in it, and ye shall find purification for your souls."[1] And in order to promote our salvation, He leads us to repentance. Wherefore He says, "If thou repent, the Lord will purify thy heart, and the heart of thy seed."[2] We might have adduced, as supporters on this question, the philosophers who say that only the perfect man is worthy of praise, and the bad man of blame. But since some slander beatitude, as neither itself taking any trouble, nor giving any to any one else, thus not understanding its love to man; on their account, and on account of those who do not associate justice with goodness, the following remarks are added. For it were a legitimate inference to say, that rebuke and censure are suitable to men, since they say that all men are bad; but God alone is wise, from whom cometh wisdom, and alone perfect, and therefore alone worthy of praise. But I do not employ such language. I say, then, that praise or blame, or whatever resembles praise or blame, are medicines most essential of all to men. Some are ill to cure, and, like iron, are wrought into shape with fire, and hammer, and anvil; that is, with threatening, and reproof, and chastisement; while others, cleaving to faith itself, as self-taught, and as acting of their own free-will, grow by praise:
"For virtue that is praised
Grows like a tree."
And comprehending this, as it seems to me, the Samian Pythagoras gives the injunction:
"When you have done base things, rebuke yourself;
But when you have done good things, be glad."
Chiding is also called admonishing; and the etymology of admonishing (νουθέτησις) is (νοῦ ἐνθεματισμός) putting of understanding into one; so that rebuking is bringing one to one's senses.
But there are myriads of injunctions to be found, whose aim is the attainment of what is good, and the avoidance of
