Numbers 25:8

Ex iis autem, qui ab hæresi ducuntur, Marciohis quidem Pontici fecimus mentionem, qui propter certamen, quod adversus Creatorem suscepit, mundanarum rerum usum recusat. Ei autem continentiæ causa est, si modo est ea dicenda continentia, ipse Creator, cui se adversari existimans gigas iste cum Deo pugnans, est invitus continens, dum in creationem et Dei opus invehitur. Quod si usurpent vocem Domini, qui dicit Philippo: “Sine mortuos sepelire mortuos suos, tu autem sequere me:” at illud considerent, quod similem cam is formationem fert quoque Philippus, non habens cadaver pollutum. Quomodo ergo cum carhem haberet, non habuit cadaver? Quoniam surrexit ex monumento, Domino ejus vitia morte afficiente, vixit autem Christo. Meminimus autem nefariæ quoque ex Carpocratis sententia mulierum communionis. …

Plainly, if you show by what patronages of heavenly precedents and precepts it is that you open to adultery alone, and therein to fornication also, the gate of repentance, at this very line our hostile encounter will forthwith cross swords. Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, not to look backwards: for “the old things are passed away,” according to Isaiah; and “a renewing hath been renewed,” according to Jeremiah; and “forgetful of former things, we are reaching forward,” according to the apostle; and “the law and the prophets (were) until John,” according to the Lord. …

24. “Then stood up Phineas, and appeased Him, and the shaking ceased” ( ver. 30 ). He hath related the whole briefly, because he is not here teaching the ignorant, but reminding those who know the history. The word “shaking” here is the same as “breaking” before. For it is one word in the Greek. Lastly, so great was their wickedness, in being consecrated to the idol, and eating the sacrifices of the dead (that is, because the Gentiles sacrificed to dead men as to God), that God would not be otherwise appeased than as Phineas the Priest appeased Him, when he slew a man and a woman together whom he found in adultery. …

“Marriage is right,” you say; I also assent to this. For “marriage,” we read, “is honourable and the bed undefiled; but fornicators and adulterers God will judge;” but it is no longer possible for thee to observe the right conditions of marriage. For if he who has been attached to a heavenly bridegroom deserts him, and joins himself to a wife the act is adultery, even if you call it marriage ten thousand times over; or rather it is worse than adultery in proportion as God is greater than man. …

And why do I mention these things? when killing, which among all is acknowledged to be an invention of the evil one, killing, I say, having found its proper occasion, caused Phinehas, who committed it, to be honored with the priesthood. For that killing is a work of him whom I just now mentioned, hear what Christ saith; “Ye will do the works of your Father; he was a manslayer from the beginning.” But Phinehas became a manslayer, and “it was counted unto him” (so He speaks) “for righteousness:”and Abraham again on becoming not a man-slayer only, but (which was far worse) the slayer of his child, won more and more approbation. And Peter too wrought a twofold slaughter, nevertheless what he did was of the Spirit.

But if any think these things intolerable, let them be reminded of an ancient history. For in times of old also this came to pass, which thing especially shows the old covenant to be akin to the new, and Him who is here speaking, the same with the giver of those commands. I mean that in the case of the Jews also, when each had slain his neighbor, then He laid aside His anger against them; both when they made the calf, and when they were joined to Baal Peor. Where then are they that say, “That God is evil, and this good?” For behold He hath filled the world with blood, shed by kinsmen. Nevertheless even this we affirm to be a work of great love towards man.

Therefore, also, it is that after the dignity of adoption the devil plots more vehemently against us, pining away with envious glance, when he beholds the beauty of the new-born man, earnestly tending towards that heavenly city, from which he fell: and he raises up against us fiery temptations, seeking earnestly to despoil us of that second adornment, as he did of our former array. But when we are aware of his attacks, we ought to repeat to ourselves the apostolic words, “As many of us as were baptized into Christ were baptized into His death.” Now if we have been conformed to His death, sin henceforth in us is surely a corpse, pierced through by the javelin of Baptism, as that fornicator was thrust through by the zealous Phinehas. …

3. You may perhaps in your secret thoughts find fault with me for thus assailing a man behind his back. I will frankly admit that my indignation overpowers me; I cannot listen with patience to such sacrilegious opinions. I have read of the javelin of Phinehas, of the harshness of Elijah, of the jealous anger of Simon the zealot, of the severity of Peter in putting to death Ananias and Sapphira, and of the firmness of Paul who, when Elymas the sorcerer withstood the ways of the Lord, doomed him to lifelong blindness. There is no cruelty in regard for God’s honour. …

9. Why is it that you disregard your own scars and try to defame others? Why is it that when I give you the best advice you attack me like a madman? It may be that I am as infamous as you publicly proclaim; in that case you can at least repent as heartily as I do. It may be that I am as great a sinner as you make me out; if so, you can at least imitate a sinner’s tears. Are my sins your virtues? Or does it alleviate your misery that many are in the same plight as yourself? Let a few tears fall on the silk and fine linen which make you so resplendent. Realize that you are naked, torn, unclean, a beggar. It is never too late to repent. You may have gone down from Jerusalem and may have been wounded on the way; yet the Samaritan will set you upon his beast, and will bring you to the inn and will take care of you. …

3. For it was through Eve that he came in upon Adam, and Adam was enticed because of his inexperience. And again he came in against Joseph through his master’s wife, but Joseph was acquainted with his craftiness and would not afford him a hearing. Through a woman he fought with Samson, until he took away his Nazariteship. Reuben was the first-born of all his brethren, and through his father’s wife, (the adversary) cast a blemish upon him. Aaron was the great high-priest of the house of Israel, and through Miriam his sister he envied Moses. Moses was sent to deliver the people from Egypt, and took with him the woman who advised him to shameful acts, and the Lord met with Moses, and desired to slay him, till he sent back his wife to Midian. David was victorious in all his battles, yet through means of a daughter of Eve there was found a blemish in him. …