Chapter VII.
How nothing should be put before love, or after anger.
As then nothing should be put before love, so on the other hand nothing should be put below rage and anger. For all things, however useful and necessary they seem, should yet be disregarded that disturbing anger may be avoided, and all things even which we think are unfortunate should be undertaken and endured that the calm of love and peace may be preserved unimpaired, because we should reckon nothing more damaging than anger and vexation, and nothing more advantageous than love.
Chapter VIII.
On what grounds a dispute can arise among spiritual persons.
For as our enemy separates brethren who are still weak and carnal by a sudden burst of rage on account of some trifling and earthly matter, so he sows the seeds of discord even between spiritual persons, on the ground of some difference of thoughts, from which certainly those contentions and strifes about words, which the Apostle condemns, for the most part arise: whereby consequently our spiteful and malignant enemy sows discord between brethren who were of one mind. For these words of wise Solomon are true: "Contention breeds hatred: but friendship will be a defence to all who do not strive." [1976]
[1976] Prov. x. 12.
Chapter IX.
How to get rid even of spiritual grounds of discord.
Wherefore for the preservation of lasting and unbroken love, it is of no use to have removed the first ground of discord, which generally arises from frail and earthly things, or to have disregarded all carnal things, and to have permitted to our brethren an unrestricted share in everything which our needs require, unless too we cut off in like manner the second, which generally arises under the guise of spiritual feelings; and unless we gain in everything humble thoughts and harmonious wills.
Chapter X.
On the best tests of truth.
For I remember, that when my youthful age suggested to me to cling to a partner, thoughts of this sort often mingled with our moral training and the Holy Scriptures, so that we fancied that nothing could be truer or more reasonable: but when we came together and began to produce our ideas, in the general discussion which was held, some things were first noted by the others as false and dangerous, and then presently were condemned and pronounced by common consent to be injurious; though before they had seemed to shine as if with a light infused by the devil, so that they would easily have caused discord, had not the charge of the Elders, observed like some divine oracle, restrained us from all strife, that charge; namely, whereby it was ordered by them almost with the force of a law, that neither of us should trust to his own judgments more than his brother's, if he wanted never to be deceived by the craft of the devil.
Chapter XI.
How it is impossible for one who trusts to his own judgment to escape being deceived by the devil's illusions.
For often it has been proved that what the Apostle says really takes place. "For Satan himself transforms himself into an angel of light," [1977] so that he deceitfully sheds abroad a confusing and foul obscuration of the thoughts instead of the true light of knowledge. And unless these thoughts are received in a humble and gentle heart, and kept for the consideration of some more experienced brother or approved Elder, and when thoroughly sifted by their judgment, either rejected or admitted by us, we shall be sure to venerate in our thoughts an angel of darkness instead of an angel of light, and be smitten with a grievous destruction: an injury which it is impossible for any one to avoid who trusts in his own judgment, unless he becomes a lover and follower of true humility and with all contrition of heart fulfils what the Apostle chiefly prays for: "If then there be any consolation in Christ, if any comfort of love, if any bowels of compassion, fulfil ye my joy, that you be of one mind, having the same love, being of one accord, doing nothing by contention, neither by vainglory; but in humility each esteeming others better than themselves;" and this: "in honour preferring one another," [1978] that each may think more of the knowledge and holiness of his partner, and hold that the better part of true discretion is to be found in the judgment of another rather than in his own.
[1977] 2 Cor. xi. 14.
[1978] Phil. ii. 1-3; Rom. xii. 10.