13. But also to every one who asks me I will give on the plea of charity, not under any intimidation. Who asks? He says. But he who uses intimidation does not ask. One who threatens if he does not receive, does not crave, but compels. It is not alms he looks for, who comes not to be pitied, but to be feared. I will give, therefore, because I pity, not because I fear, when the recipient honours God and returns me his blessing; not when rather he both believes that he has conferred a favour on me, and, beholding his plunder, says, “Guilt money.” Shall I be angry even with an enemy? But enmities have also other grounds. Yet withal he did not say a betrayer, or persecutor, or one seeking to terrify you by his threats. For how much more shall I heap coals upon the head of a man of this sort, if I do not redeem myself by money? “In like manner,” says Jesus, “to him who has taken away your coat, grant even your cloak also.” But that refers to him who has sought to take away my property, not my faith. The cloak, too, I will grant, if I am not threatened with betrayal. If he threatens, I will demand even my coat back again. Even now, the declarations of the Lord have reasons and laws of their own. They are not of unlimited or universal application. And so He commands us to give to every one who asks, yet He Himself does not give to those who ask a sign. Otherwise, if you think that we should give indiscriminately to all who ask, that seems to me to mean that you would give, I say not wine to him who has a fever, but even poison or a sword to him who longs for death. But how we are to understand, “Make to yourselves friends of mammon,” let the previous parable teach you. The saying was addressed to the Jewish people; inasmuch as, having managed ill the business of the Lord which had been entrusted to them, they ought to have provided for themselves out of the men of mammon, which we then were, friends rather than enemies, and to have delivered us from the dues of sins which kept us from God, if they bestowed the blessing upon us, for the reason given by the Lord, that when grace began to depart from them, they, betaking themselves to our faith, might be admitted into everlasting habitations. Hold now any other explanation of this parable and saying you like, if only you clearly see that there is no likelihood of our opposers, should we make them friends with mammon, then receiving us into everlasting abodes. But of what will not cowardice convince men? As if Scripture both allowed them to flee, and commanded them to buy off! Finally, it is not enough if one or another is so rescued. Whole Churches have imposed tribute en masse on themselves. I know not whether it is matter for grief or shame when among hucksters, and pickpockets, and bath-thieves, and gamesters, and pimps, Christians too are included as taxpayers in the lists of free soldiers and spies. Did the apostles, with so much foresight, make the office of overseer of this type, that the occupants might be able to enjoy their rule free from anxiety, under colour of providing (a like freedom for their flocks)? For such a peace, forsooth, Christ, returning to His Father, commanded to be bought from the soldiers by gifts like those you have in the Saturnalia!