The ruler ought also to know that very often vices feign themselves to be virtues. For often tenacity cloaks itself under the name of frugality, and on the contrary prodigality hides itself under the appellation of liberality. Often inordinate laxity is believed to be piety, and unbridled anger is esteemed the virtue of spiritual zeal. Often precipitate action is thought to be the effectiveness of speed, and slowness in acting the counsel of gravity. Whence it is necessary that the ruler of souls discern virtues and vices with vigilant care, lest either tenacity seize his heart and he exult to seem sparing in dispensations; or when something is squandered lavishly he glory as if it were compassion in being generous; or by remitting what he ought to have struck, he drag his subjects to eternal torments;
or by cruelly holding fast to what is offending, he himself offend more grievously; or that which could have been done rightly and gravely, he lighten by immaturely anticipating it; or by deferring the merit of a good action, he change it into worse things. CHAPTER X. What ought to be the ruler's discretion of correction and dissimulation, of fervor and meekness. It is also to be known that sometimes the vices of subjects are to be prudently dissembled, but, because they are dissembled, to be indicated; sometimes, even when openly known, to be maturely tolerated; sometimes to be subtly and secretly investigated; sometimes to be gently reproved; sometimes, however, to be vehemently rebuked. For some, as we have said, are to be prudently dissembled, but, because they are dissembled, to be indicated;
so that when the offender both knows himself to be discovered and to be endured, he may blush to increase those faults which he considers to be silently tolerated in him, and may punish himself as his own judge, whom the ruler's patience clemently excuses to himself before himself. By such dissimulation the Lord well rebukes Judea, when He says through the prophet, 'Thou hast lied, and hast not remembered Me, nor thought in thy heart, because I held My peace as it were not seeing' (Isa. 57:11). He both dissembled her faults, and made them known, because He both kept silence against the sinner, and yet said this very thing, that He had kept silence. But some, even when openly known, are to be maturely tolerated, when namely the opportunity of circumstances by no means suits that they be openly corrected.
For wounds cut immaturely fester the worse, and unless the remedies suit with the right time, it is beyond doubt certain that they lose the office of healing. But while a fitting time for the correction of subjects is sought, the patience of the ruler is exercised under the very weight of their faults. Whence it is well said through the Psalmist, 'The sinners have built upon my back' (Ps. 129:3). For upon the back we bear burdens. He complains, therefore, that sinners have built upon his back, as if he plainly said: Those whom I cannot correct, I carry as a burden laid upon me. Some,
however, are secret things to be subtly investigated, so that from certain signs breaking forth the ruler may discover in the mind of his subjects all that lies hidden, and, at the intervening juncture of correction, may know greater things from the least. Whence it is rightly said to Ezekiel, 'Son of man, dig through the wall' (Ezek. 8:8). There the same prophet at once subjoins, 'And when I had dug through the wall, one door appeared. And He said to me: Go in, and see the worst abominations which these do here. And I went in and saw; and behold every likeness of creeping things and of beasts, an abomination, and all the idols of the house of Israel were painted upon the wall' (ibid. 9-10). By Ezekiel indeed the person of prelates is signified, by the wall the hardness of subjects.
And what is it to dig through the wall, but to lay open the hardness of the heart with sharp inquiries? When he had dug through it, a door appeared; because when the hardness of the heart is split either by diligent questionings or by mature corrections, a certain door, as it were, is shown, from which all the inner things of the thoughts may be seen in him who is corrected. Whence too it well follows there, 'Go in, and see the worst abominations which these do here' (ibid.). He as it were goes in to behold the abominations, who, having examined certain signs appearing outwardly, so penetrates the hearts of his subjects that all things which are unlawfully thought become known to him. Whence too He subjoined, 'And I went in and saw;'
'and behold every likeness of creeping things and the abomination of beasts' (ibid.). By creeping things are signified thoughts wholly earthly; but by beasts, those indeed already somewhat lifted from the earth, yet still seeking the rewards of earthly recompense. For creeping things cleave to the earth with their whole body, but beasts are for a great part of their body lifted from the earth, yet by the appetite of the gullet are always inclined toward the earth. So creeping things are within the wall, when thoughts are turned over in the mind which are never lifted from earthly desires. Beasts too are within the wall, when, even if some things now just, some things honorable are thought, they yet serve the seeking of temporal gains and honors;
and through themselves indeed they are as it were now lifted from the earth, but still through ambition, as through the desire of the gullet, they submit themselves to the lowest things. Whence too it is well subjoined, 'And all the idols of the house of Israel were painted upon the wall' (Ezek. 8:10). For it is written, 'And covetousness, which is the service of idols' (Col. 3:5). Rightly, therefore, after the beasts, idols are described, because those who by an honorable action now as it were raise themselves from the earth, yet by dishonorable ambition set themselves down to the earth. But it is well said, 'They were painted'; because, while the appearances of outward things are drawn inwardly, whatever is thought by deliberating upon feigned images is as it were painted in the heart.
It is therefore to be noted that first the hole in the wall, and then the door, is discerned, and then at last the hidden abomination is shown; because indeed of each single sin first the signs appear outwardly, then the door of open iniquity is shown, and then at last every evil that lies hidden within is laid open. But some things are to be gently reproved: for when one offends not out of malice, but out of ignorance or weakness alone, it is doubtless necessary that the very correction of the fault be tempered with great moderation. For all of us, as long as we subsist in this mortal flesh, lie subject to the weaknesses of our corruption.
From himself, therefore, each one ought to gather how he ought to have mercy on another's weakness, lest, if he is too fervently carried away against his neighbor's infirmity at the voice of rebuke, he seem to have forgotten himself. Whence Paul well admonishes, saying, 'If a man be overtaken in any fault, ye who are spiritual instruct such a one in the spirit of meekness, considering thyself, lest thou also be tempted' (Gal. 6:1). As if he plainly said: When what thou beholdest displeases thee out of another's weakness, weigh what thou art; so that in the zeal of rebuke the spirit may temper itself, while it fears for itself also that which it rebukes.
But some things are to be vehemently rebuked, so that, when a fault is not recognized by its author how great its weight is, it may be perceived from the mouth of the rebuker. And when one makes light to himself of the evil which he has committed, let him greatly dread it against himself out of the harshness of the corrector. For it is the debt of the ruler to show, through the voice of preaching, the glory of the heavenly homeland, to lay open how great temptations of the ancient enemy lurk on the journey of this life, and to correct with great harshness of zeal the evils of subjects which ought not to be gently tolerated; lest, if the Lord be kindled against faults, he himself be held guilty of all the faults. Whence it is well said to Ezekiel:
'Take thee a tile, and lay it before thee, and portray upon it the city of Jerusalem' (Ezek. 4:1). And at once it is subjoined, 'And thou shalt lay siege against it, and build fortifications, and cast up a mound, and set camps against it, and place battering rams round about.' And immediately, for its fortification, it is added, 'And take thou to thyself an iron pan, and set it for an iron wall between thee and the city.' For whose likeness does the prophet Ezekiel hold, but that of teachers? To whom it is said, 'Take thee a tile, and lay it before thee, and portray upon it the city of Jerusalem.' Holy teachers indeed take to themselves a tile, when they take hold of the earthly heart of their hearers, that they may teach them.
This tile indeed they lay before them, because they keep it with the whole intention of the mind. Upon which they are commanded also to portray the city of Jerusalem; because by preaching they take utmost care to show to earthly hearts what is the vision of heavenly peace. But since the glory of the heavenly homeland is recognized in vain, unless it be known how great are the temptations of the crafty enemy that assail here, it is fitly subjoined, 'And thou shalt lay siege against it, and build fortifications.' Holy preachers indeed lay a siege around the tile on which the city of Jerusalem is portrayed, when they show to the earthly mind, but one now seeking the heavenly homeland, how great an adversity of vices assails it in the time of this life.
For when it is shown how each single sin lies in wait for those who are advancing, a siege as it were is laid around the city of Jerusalem by the voice of the preacher. But since it must be made known not only how vices assail, but also how the virtues we keep strengthen us, it is rightly subjoined, 'And thou shalt build fortifications.' The holy preacher indeed builds fortifications, when he shows by what virtues men may resist which vices. And because, as virtue grows, the wars of temptation are for the most part increased, it is rightly still added, 'And thou shalt cast up a mound, and set camps against it, and place battering rams round about.' For he casts up a mound, when any preacher declares the mass of growing temptation.
And he raises camps against Jerusalem, when he foretells to the right intention of his hearers the circumspect and as it were incomprehensible snares of the crafty enemy. And he places battering rams round about, when he makes known the goads of temptations surrounding us on every side in this life and perforating the wall of the virtues. But though the ruler insinuate all these things subtly, unless he burn with the spirit of emulation against the faults of individuals, he prepares for himself no absolution in perpetuity. Whence there it is still rightly subjoined, 'And take thou to thyself an iron pan, and set it for an iron wall between thee and the city.' By the pan indeed is signified the frying of the mind, but by the iron the strength of rebuke.
But what more sharply fries and torments the mind of the teacher than the zeal of God? Hence Paul was scorched by the frying of this pan, when he said, 'Who is weak, and I am not weak? Who is offended, and I burn not?' (2 Cor. 11:29). And because whoever is kindled with zeal for God is fortified with strong guard forever, lest he should be condemned out of negligence, it is rightly said, 'Set it for an iron wall between thee and the city.' The iron pan is set as an iron wall between the prophet and the city; because when rulers now show strong zeal, they afterward hold that same zeal as a strong fortification between themselves and their hearers;
lest they then be destitute for vengeance, if now they have been dissolute in correction. But amid these things it is to be known that while the mind of the teacher grows exasperated unto rebuke, it is very difficult that it should not sometimes break out also into something which it ought not to say. And it very often happens that, while the fault of subjects is corrected with great invective, the teacher's tongue is drawn on to words of excess. And when the rebuke is immoderately kindled, the hearts of offenders are pressed down into despair. Whence it is necessary that the exasperated ruler, when he considers that he has struck the mind of his subjects more than he ought, ever have recourse within himself to penitence;
that through his lamentations he may obtain pardon in the sight of Truth, even for that which he sins through the zeal of his own eagerness. This the Lord figuratively commands through Moses, saying, 'If any man go with his friend simply into the wood to cut wood, and the axe slip from his hand, and the iron falling from the helve strike his friend and kill him, he shall flee to one of the aforesaid cities and live; lest perhaps the next of kin of him whose blood is shed, pursue him in the stirring of his grief, and overtake him, and strike his soul' (Deut. 19:5). We go to the wood with a friend, as often as we turn ourselves to look upon the faults of our subjects. And we cut wood simply, when we cut back the vices of offenders with pious intention.
But the axe slips from the hand, when the rebuke draws itself out into harshness more than is necessary. And the iron leaps from the helve, when speech in correction goes forth too hard. And it strikes the friend and kills him, because the insult uttered slays his hearer from the spirit of love. For the mind of the one corrected suddenly bursts into hatred, if immoderate rebuke afflicts it more than it ought. But he who has unwarily struck the wood and extinguishes his neighbor must flee to three cities, that defended in one of them he may live; because if, turned to the lamentations of penitence, we are hidden in the unity of the sacrament under hope and charity, he is not held guilty of the homicide committed. And the next of kin of the slain, when he finds him, does not kill him;
For when the strict Judge shall come, He who joined Himself to us through the fellowship of our nature will assuredly not exact the guilt of sin from him whom faith, hope, and charity hide beneath His pardon. But all this is rightly done by the ruler, if, breathed upon by the spirit of heavenly awe and love, he studiously meditates each day upon the precepts of sacred Scripture; so that in him the words of divine admonition may restore that force of solicitude and of provident circumspection toward the heavenly life which the practice of human converse ceaselessly destroys; and that he who is led toward the old decay of life through fellowship with worldly men may be renewed, by the breathing of compunction, unto the love of his spiritual homeland. For truly, amid human words a man greatly declines.
And since it is beyond doubt that a man driven by the outward tumults of business collapses from within himself, he ought to strive unceasingly to rise again through the zeal of learning. For this is why Paul admonishes the disciple set over the flock, saying: While I come, attend to reading (1 Tim. 4:13). Hence David says: How have I loved Thy law, O Lord; it is my meditation all the day (Ps. 118:97). Hence the Lord commanded Moses concerning the carrying of the ark: Thou shalt make four golden rings, which thou shalt put at the four corners of the ark; and thou shalt make bars of setim wood, and shalt overlay them with gold, and shalt put them through the rings that are in the sides of the ark, that it may be carried upon them; and they shall be always in the rings, neither shall they at any time be drawn out of them (Exod.
25:12ff.). What is signified by the ark, if not holy Church? To it four golden rings are commanded to be joined at its four corners, because, in that it is spread abroad and extended through the four quarters of the world, it is without doubt proclaimed to be girded with the four books of the holy Gospel. And bars of setim wood are made, which are inserted into those same rings for carrying, because strong and persevering teachers, like incorruptible wood, are to be sought out, who, ever cleaving to the instruction of the sacred volumes, may proclaim the unity of holy Church and, as it were set into the rings, may bear up the ark. For to carry the ark by the bars is, for good teachers, to lead holy Church by preaching to the untutored minds of unbelievers.
They are also commanded to be overlaid with gold, so that while they sound forth to others in speech, they themselves may likewise shine with the splendour of life. Concerning whom it is fitly added: They shall be always in the rings, neither shall they ever be drawn out of them. For it is indeed necessary that those who keep watch for the office of preaching should not withdraw from the study of sacred reading. For this reason the bars are commanded to be always in the rings, so that when occasion demands that the ark be carried, no delay in the bearing may be caused by the inserting of the bars; because, clearly, when something spiritual is sought from the Pastor by his subjects, it is exceedingly shameful if he should then seek to learn, when he ought to be resolving the question.
But let the bars cleave to the rings, so that teachers, ever meditating in their hearts upon the sacred words, may lift up the ark of the testament without delay, if they straightway teach whatever is needful. Whence the first pastor of the Church rightly admonishes the other pastors, saying: Be ready always to give satisfaction to everyone that asketh you a reason of that hope which is in you (1 Pet. 3:15). As if he plainly said: That no delay may hinder the carrying of the ark, let the bars never withdraw from the rings. Since therefore we have shown what manner of man the pastor ought to be, let us now demonstrate in what manner he ought to teach. For, as Gregory of Nazianzus of reverend memory taught long before us (Oration
1), one and the same exhortation does not suit all, since one and the same quality of character does not bind them all. For often things that profit some are hurtful to others. For very frequently the herbs that nourish some animals kill others; and a gentle hissing soothes horses, but incites young dogs. And the medicine that lessens one disease adds strength to another; and the bread that fortifies the life of the strong destroys that of little children. According, therefore, to the quality of the hearers ought the discourse of teachers to be shaped, so that it may suit each in his own case, and yet never depart from the art of common edification. For what are the intent minds of hearers but, so to speak, certain tensions of strings stretched on a harp?
which the skilful player, that he may not produce a discordant song, strikes diversely. And for this reason the strings render a harmonious melody, because though struck with one plectrum, they are not struck with one and the same stroke. Whence also every teacher, that he may build up all in the one virtue of charity, ought, out of one doctrine, to touch the hearts of his hearers not with one and the same exhortation.