As, therefore, in addition to persuasive discourse, there is the hortatory and the consolatory form; so also, in addition to the laudatory, there is the inculpatory and reproachful. And this latter constitutes the art of censure. Now censure is a mark of good-will, not of ill-will. For both he who is a friend and he who is not, reproach; but the enemy does so in scorn, the friend in kindness. It is not, then, from hatred that the Lord chides men; for He Himself suffered for us, whom He might have destroyed for our faults. For the Instructor also, in virtue of His being good, with consummate art glides into censure by rebuke; rousing the sluggishness of the mind by His sharp words as by a scourge. Again in turn He endeavours to exhort the same persons. For those who are not induced by praise are spurred on by censure; and those whom censure calls not forth to salvation, being as dead, are by denunciation roused to the truth. “For the stripes and correction of wisdom are in all time.” “For teaching a fool is gluing a potsherd; and sharpening to sense a hopeless blockhead is bringing earth to sensation.”[293] Wherefore He adds plainly, “rousing the sleeper from deep sleep,” which of all things else is likest death. Further, the Lord shows very clearly of Himself, when, describing figuratively His manifold and in many ways serviceable culture,--He says, “I am the true vine, and my Father is the husbandman.” Then He adds, “Every branch in me that beareth not fruit He taketh away; and every branch that beareth fruit He pruneth, that it may bring forth more fruit.”[294] For the vine that is not pruned grows to wood. So also man. The Word--the knife--clears away the wanton shoots; compelling the impulses of the soul to fructify, not to indulge in lust. Now, reproof addressed to sinners has their salvation for its aim, the word being harmoniously adjusted to each one’s conduct; now with tightened, now with relaxed cords. Accordingly it was very plainly said by Moses, “Be of good courage: God has drawn near to try you, that His fear may be among you, that ye sin not.”[295] And Plato, who had learned from this source, says beautifully: “For all who suffer punishment are in reality treated well, for they are benefited; since the spirit of those who are justly punished is improved.” And if those who are corrected receive good at the hands of justice, and, according to Plato, what is just is acknowledged to be good, fear itself does good, and has been found to be for men’s good. “For the soul that feareth the Lord shall live, for their hope is in Him who saveth them.”[296] And this same Word who inflicts punishment is judge; regarding whom Esaias also says, “The Lord has assigned Him to our sins,”[297] plainly as a corrector and reformer of sins. Wherefore He alone is able to forgive our iniquities, who has been appointed by the Father, Instructor of us all; He alone it is who is able to distinguish between disobedience and obedience.