What the ruler's discrimination should be between correction and connivance, between fervour and gentleness.

Chapter X.

What the ruler’s discrimination should be between correction and connivance, between fervour and gentleness.

It should be known too that the vices of subjects ought sometimes to be prudently connived at, but indicated in that they are connived at; that things, even though openly known, ought sometimes to be seasonably tolerated, but sometimes, though hidden, be closely investigated; that they ought sometimes to be gently reproved, but sometimes vehemently censured.  For, indeed, some things, as we have said, ought to be prudently connived at, but indicated in that they are connived at, so that, when the delinquent is aware that he is discovered and borne with, he may blush to augment those faults which he considers in himself are tolerated in silence, and may punish himself in his own judgment as being one whom the patience of his ruler in his own mind mercifully excuses.  By such connivance the Lord well reproves Judah, when He says through the prophet, Thou hast lied, and hast not remembered Me, nor laid it to thy heart, because I have held My peace and been as one that saw not (Isa. 1:0, Isa. 57:11).  Thus He both connived at faults and made them known, p. 21b since He both held His peace against the sinner, and nevertheless declared this very thing, that He had held His peace.  But some things, even though openly known, ought to be seasonably tolerated; that is, when circumstances afford no suitable opportunity for openly correcting them.  For sores by being unseasonably cut are the worse enflamed and, if medicaments suit not the time, it is undoubtedly evident that they lose their medicinal function.  But, while a fitting time for the correction of subordinates is being sought, the patience of the prelate is exercised under the very weight of their offences.  Whence it is well said by the Psalmist, Sinners have built upon my back (Ps. cxxviii. 3).  For on the back we support burdens; and therefore he complains that sinners had built upon his back, as if to say plainly, Those whom I am unable to correct I carry as a burden laid upon me.

Some hidden things, however, ought to be closely investigated, that, by the breaking out of certain symptoms, the ruler may discover all that lies closely hidden in the minds of his subordinates, and, by reproof intervening at the nick of time, from very small things become aware of greater ones.  Whence it is rightly said to Ezekiel, Son of man, dig in the wall (Ezek. viii. 8); where the said prophet presently adds, And when I had digged in the wall, there appeared one door.  And he said unto me, Go in, and see the wicked abominations that they do here.  So I went in and saw; and behold every similitude of creeping things, and abomination of beasts, and all the idols of the house of Israel, were pourtrayed upon the wall (Ezek. 8:9, 10).  Now by Ezekiel are personified men in authority; by the wall is signified the hardness of their subordinates.  And what is digging in a wall but opening the hardness of the heart by sharp inquisitions?  Which wall when he had dug into, there appeared a door, because when hardness of heart is pierced either by careful questionings or by seasonable reproofs, there is shewn as it were a kind of door, through which may appear the interior of the thoughts in him who is reproved.  Whence also it follows well in that place, Go in and see the wicked abominations that they do here (Ezek. 8:9, 10.).  He goes in, as it were, to see the abominations, who, by examination of certain symptoms outwardly appearing, so penetrates the hearts of his subordinates as to become cognizant of all their illicit thoughts.  Whence also he added, And I went in and saw; and behold every similitude of creeping things, and abomination of beasts (Ezek. 8:9, 10.).  By creeping things thoughts altogether earthly are signified; but by beasts such as are indeed a little lifted above the earth, but still crave the rewards of earthly recompense.  For creeping things cleave to the earth with the whole body; but beasts are in a large part of the body lifted above the earth, yet are ever inclined to the earth by gulosity.  Therefore there are creeping things within the wall, when thoughts are revolved in the mind which never rise above earthly cravings.  There are also beasts within the wall, when, though some just and some honourable thoughts are entertained, they are still subservient to appetite for temporal gains and honour, and, though in themselves indeed lifted, as one may say, above the earth, still through desire to curry favour, as through the throat’s craving, demean themselves to what is lowest.  Whence also it is well added, And all the idols of the house of Israel were pourtrayed upon the wall (Ezek. viii. 10), inasmuch as it is written, And covetousness, which is idolatry (Colos. iii. 5).  Rightly therefore after beasts idols are spoken of, because some, though lifting themselves as it were above the earth by honourable action, still lower themselves to the earth by dishonourable ambition.  And it is well said, Were pourtrayed; since, when the shows of external things are drawn into one’s inner self, whatever is meditated on under imagined images is, as it were, pourtrayed on the heart.  It is to be observed, therefore, that first a hole in the wall, and afterwards a door, is perceived, and that then at length the hidden abomination is made apparent; because, in fact, of every single sin signs are first seen outwardly, and afterwards a door is pointed out for opening the iniquity to view; and then at length every evil that lies hidden within is disclosed.

Some things, however, ought to be gently reproved:  for, when fault is committed, not of malice, but only from ignorance or infirmity, it is certainly necessary that the very censure of it be tempered with great moderation.  For it is true that all of us, so long as we subsist in this mortal flesh, are subject to the infirmities of our corruption.  Every one, therefore, ought to gather from himself how it behoves him to pity another’s weakness, lest, if he be too fervently hurried to words of reprehension against a neighbour’s infirmity, he should seem to be forgetful of his own.  Whence Paul admonishes well, when he says, If a man be overtaken in any fault, ye which are spiritual restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted (Galat. vi. 1); as if to say plainly, When what thou seest of the infirmity of another displeases thee, consider what thou art; that so the spirit may moderate itself in the zeal of reprehension, while for itself also it fears what it reprehends.

p. 22b Some things, however, ought to be vehemently reproved, that, when a fault is not recognized by him who has committed it, he may be made sensible of its gravity from the mouth of the reprover; and that, when any one smooths over to himself the evil that he has perpetrated, he may be led by the asperity of his censurer to entertain grave fears of its effects against himself.  For indeed it is the duty of a ruler to shew by the voice of preaching the glory of the supernal country, to disclose what great temptations of the old enemy are lurking in this life’s journey, and to correct with great asperity of zeal such evils among those who are under his sway as ought not to be gently borne with; lest, in being too little incensed against faults, of all faults he be himself held guilty.  Whence it is well said to Ezekiel, Take unto thee a tile, and thou shalt lay it before thee, and pourtray upon it the city Jerusalem (Ezek. iv. 1).  And immediately it is subjoined, And thou shalt lay siege against it, and build forts, and cast a mount, and set camps against it, and set battering rams against it round about.  And to him, for his own defence it is forthwith subjoined, And do thou take unto thee an iron frying-pan, and thou shalt set it for a wall of iron between thee and the city.  For of what does the prophet Ezekiel bear the semblance but of teachers, in that it is said to him, Take unto thee a tile, and thou shalt lay it before thee, and pourtray upon it the city Jerusalem?

For indeed holy teachers take unto themselves a tile, when they lay hold of the earthly heart of hearers in order to teach them:  which tile in truth they lay before themselves, because they keep watch over it with the entire bent of their mind:  on which tile also they are commanded to pourtray the city Jerusalem, because they are at the utmost pains to represent to earthy hearts by preaching a vision of supernal peace.  But, because the glory of the heavenly country is perceived in vain, unless it be known also what great temptations of the crafty enemy assail us here, it is fitly subjoined, And thou shalt lay siege against it, and build forts.  For indeed holy preachers lay siege about the tile on which the city Jerusalem is delineated, when to a mind that is earthy but already seeking after the supernal country they shew how great an opposition of vices in the time of this life is arrayed against it.  For, when it is shewn how each several sin besets us in our onward course, it is as though a siege were laid round the city Jerusalem by the voice of the preacher.  But, because preachers ought not only to make known how vices assail us, but also how well-guarded virtues strengthen us, it is rightly subjoined, And thou shalt build forts.  For indeed the holy preacher builds forts, when he shews what virtues resist what vices.  And because, as virtue increases, the wars of temptation are for the most part augmented, it is rightly further added, And thou shalt cast a mount, and set camps against it, and set battering rams round about.  For, when any preacher sets forth the mass of increasing temptation, he casts a mount.  And he sets camps against Jerusalem when to the right intention of his hearers he foretells the unsurveyed, and as it were incomprehensible, ambuscades of the cunning enemy.  And he sets battering-rams round about, when he makes known the darts of temptation encompassing us on every side in this life, and piercing through our wall of virtues.

But although the ruler may nicely insinuate all these things, he procures not for himself lasting absolution, unless he glow with a spirit of jealousy against the delinquencies of all and each.  Whence in that place it is further rightly subjoined, And do thou take to thee an iron frying-pan, and thou shalt set it for a wall of iron between thee and the city.  For by the frying-pan is denoted a frying of the mind, and by iron the hardness of reproof.

But what more fiercely fries and excruciates the teacher’s mind than zeal for God?  Hence Paul was being burnt with the frying of this frying-pan when he said, Who is made weak, and I am not made weak?  Who is offended, and I burn not?  (2 Cor. xi. 29).  And, because whosoever is inflamed with zeal for God is protected by a guard continually, lest he should deserve to be condemned for negligence, it is rightly said, Thou shalt set it for a wall of iron between thee and the city.  For an iron frying-pan is set for a wall of iron between the prophet and the city, because, when rulers already exhibit strong zeal, they keep the same zeal as a strong defence afterwards between themselves and their hearers, lest they should be destitute then of the power to punish from having been previously remiss in reproving.

But meanwhile it is to be borne in mind that, while the mind of the teacher exasperates itself for rebuke, it is very difficult for him to avoid breaking out into saying something that he ought not to say.  And for the most part it happens that, when the faults of subordinates are reprehended with severe invective, the tongue of the master is betrayed into excess of language.  And, when rebuke is immoderately hot, the hearts of the delinquents are depressed to despair.  Wherefore it is necessary for the exasperated ruler, when he considers that he has wounded more than he p. 23b should have done the feelings of his subordinates, to have recourse in his own mind to penitence, so as by lamentations to obtain pardon in the sight of the Truth; and even for this cause, that it is through the ardour of his zeal for it that he sins.  This is what the Lord in a figure enjoins through Moses, saying, If a man go in simplicity of heart with his friend into the wood to hew wood, and the wood of the axe fly from his hand, and the iron slip from the helve and smite his friend and slay him, he shall flee unto one of the aforesaid cities and live; lest haply the next of kin to him whose blood has been shed, while his heart is hot, pursue him, and overtake him, and smite him mortally (Deut. 19:4, 5).  For indeed we go with a friend into the wood as often as we betake ourselves to look into the delinquencies of subordinates.  And we hew wood in simplicity of heart, when with pious intention we cut off the vices of delinquents.  But the axe flies from the hand, when rebuke is drawn on to asperity more than need requires.  And the iron leaps from the helve, when out of reproof issues speech too hard.  And he smites and slays his friend, because overstrained contumely cuts him off from the spirit of love.  For the mind of one who is reproved suddenly breaks out into hatred, if immoderate reproof charges it beyond its due.  But he who smites wood incautiously and destroys his neighbour must needs fly to three cities, that in one of them he may live protected; since if, betaking himself to the laments of penitence, he is hidden under hope and charity in sacramental unity, he is not held guilty of the perpetrated homicide.  And him the next of kin to the slain man does not kill, even when he finds him; because, when the strict judge comes, who has joined himself to us by sharing in our nature, without doubt He requires not the penalty of his fault from him whom faith, hope and charity hide under the shelter of his pardon.