Of those who are able to profit others by virtuous example in supreme rule, but fly from it in pursuit of their own ease.

Chapter V.

Of those who are able to profit others by virtuous example in supreme rule, but fly from it in pursuit of their own ease.

For there are some who are eminently endowed with virtues, and for the training of others are exalted by great gifts, who are pure in zeal for chastity, strong in the might of abstinence, filled with the feasts of doctrine, humble in the long-suffering of patience, erect in the fortitude of authority, tender in the grace of loving-kindness, strict in the severity of justice.  Truly such as these, if when called they refuse to undertake offices of supreme rule, for the most part deprive themselves of the very gifts which they received not for themselves alone, but for others also; and, while they meditate their own and not another’s gain, they forfeit the very benefits which they desire to keep to themselves.  For hence it was that the Truth said to His disciples, A city that is set on an hill cannot be hid:  neither do they light a candle and put it under a bushel, but on a candlestick, that it may give light to all that are in the house (Matth. v. 15).  Hence He says to Peter, Simon, Son of Jonas, lovest thou Me? (John 15:16, 17); and he, when he had at once answered that he loved, was told, If thou lovest Me, feed My sheep.  If, then, the care of feeding is the proof of loving, whosoever abounds in virtues, and yet refuses to feed the flock of God, is convicted of not loving the chief Shepherd.  Hence Paul says, If Christ died for all, then all died.  And if He died for all, it remaineth that they which live should now no longer live unto themselves, but unto Him which died for them and rose again (2 Cor. v. 15).  Hence Moses says (Deut. xxv. 5) that a surviving brother shall take to him the wife of a brother who has died without children, and beget children to the name of his brother; and that, if he haply refuse to take her, the woman shall spit in his face, and her kinsman shall loose the shoe from off one of his feet, and call his habitation the house of him that hath his shoe loosed.  Now the deceased brother is He who, after the glory of the resurrection, said, Go tell My brethren (Matth. xxviii. 10).  For He died as it were without children, in that He had not yet filled up the number of His elect.  Then, it is ordered that the surviving brother shall have the wife assigned to him, because it is surely fit that the care of holy Church be imposed on him who is best able to rule it well.  But, should he be unwilling, the woman spits in his face, because whosoever cares not to benefit others out of the gifts which he has received, the holy Church exprobrates even what he has of good, and, as it were, casts spittle on his face; and from one foot the shoe is taken away, inasmuch as it is written, Your feet shod in preparation of the Gospel of Peace (Ephes. vi. 15).  If, then, we have the care of our neighbour as well as of ourselves upon us, we have each foot protected by a shoe.  But he who, meditating his own advantage, neglects that of his neighbours, loses with disgrace one p. 5b foot’s shoe.  And so there are some, as we have said, enriched with great gifts, who, while they are ardent for the studies of contemplation only, shrink from serving to their neighbour’s benefit by preaching; they love a secret place of quiet, they long for a retreat for speculation.  With respect to which conduct, they are, if strictly judged, undoubtedly guilty in proportion to the greatness of the gifts whereby they might have been publicly useful.  For with what disposition of mind does one who might be conspicuous in profiting his neighbours prefer his own privacy to the advantage of others, when the Only-begotten of the supreme Father Himself came forth from the bosom of the Father into the midst of us all, that He might profit many?