The Book of Pastoral Rule (Regula Pastoralis)

mind. In these words, indeed, pastors are kindly forewarned, lest, while they satisfy the want of those who are under them, they slay themselves with the sword of ambition; lest, while through them their neighbours are refreshed with succours of the flesh, they themselves remain fasting from the bread of righteousness. This solicitude of pastors Paul stirs up when he says, If any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel (1 Tim. v. 8). In the midst of all this, then, they should fear, and watchfully take heed, lest, while occupied with outward care, they be whelmed away from inward intentness. For usually, as we have already said, the hearts of rulers, while unwarily devoting themselves to temporal solicitude, cool in inmost love; and, being carried hither and thither abroad, fear not to forget that they have undertaken the government of souls. It is necessary, then, that the solicitude expended on those who are put under us should be kept within a certain measure. Hence it is well said to Ezekiel, The priests shall not shave their heads, nor suffer their locks to grow long, but polling let them poll their heads (Ezek. xliv. 20). For they are rightly called priests who are

set over the faithful for affording them sacred guidance. But the hairs outside the head are thoughts in the mind; which, as they spring up insensibly above the brain, denote the cares of the present life, which, owing to negligent perception, since they sometimes come forth unseasonably, advance, as it were, without our feeling them. Since, then, all who are over others ought indeed to have external anxieties, and yet should not be vehemently bent upon them, the priests are rightly forbidden either to shave their heads or to let their hair grow long; that so they may neither cut off from themselves entirely thoughts of the flesh for the life of those who are under them, nor again allow them to grow too much. Thus in this passage it is well said, Polling let them poll their heads; to wit, that the cares of temporal anxiety should both extend themselves as far as need requires, and yet be cut short soon, lest they grow to an immoderate extent. When, therefore, through provident care for bodies applied externally life is protected [or, through provident care applied externally the life of bodies is protected], and again, through moderate intentness of heart, is not impeded , the hairs on the priest's head are both preserved to cover the skin, and cut short

so as not to veil the eyes.

That the ruler should not set his heart on pleasing men, and yet should give heed to what ought to please them.

Meanwhile it is also necessary for the ruler to keep wary watch, lest the lust of pleasing men assail him; lest, when he studiously penetrates the things that are within, and providently supplies the things that are without, he seek to be beloved of those that are under him more than truth; lest, while, supported by his good deeds, he seems not to belong to the world, self-love estrange him from his Maker. For he is the Redeemer's enemy who through the good works which he does covets being loved by the Church instead of Him; since a servant whom the bridegroom has sent with gifts to the bride is guilty of treacherous thought if he desires to please the eyes of the bride. And in truth this self-love, when it has got possession of a ruler's mind, sometimes carries it away inordinately to softness, but sometimes to roughness. For from love of himself the ruler's mind is inclined to softness, because, when he observes those that are under him sinning, he does not presume to reprove them, lest their affection for himself should grow dull; nay sometimes he smooths down with flatteries the offence of his subordinates which he ought to have rebuked. Hence it is well said through the prophet, Woe unto them that sew cushions under every

elbow, and make pillows under the head of every stature to catch souls (Ezek. xiii. 18); inasmuch as to put cushions under every elbow is to cherish with bland flatteries souls that are falling from their uprightness and reclining themselves in this world's enjoyment. For it is as though the elbow of a recumbent person rested on a cushion and his head on pillows, when the hardness of reproof is withdrawn from one who sins, and when the softness of favour is offered to him, that he may lie softly in error, while no roughness of contradiction troubles him. But so rulers who love themselves undoubtedly shew themselves to those by whom they fear they may be injured in their pursuit of temporal glory. Such indeed as they see to have no power against them they ever keep down with roughness of rigid censure, never admonish them gently, but, forgetful of pastoral kindness, terrify them with the rights of domination. Such the divine voice rightly upbraids through the prophet, saying, But with austerity and power did ye rule them (Ezek. xxiv. 4). For, loving themselves more than their Maker, they lift up themselves haughtily towards those that are under them, considering not what they ought to do, but what they can do; they have no fear of future judgment; they

glory insolently in temporal power; it pleases them to be free to do even unlawful things, and that no one among their subordinates should contradict them. He, then, who sets his mind on doing wrong things, and yet wishes all other men to hold their peace about them, is himself a witness to himself that he desires to be loved himself more than the truth, which he is unwilling should be defended against him. There is indeed no one who so lives as not to some extent to fail in duty. He, then, desires the truth to be loved more fully than himself, who wishes to be spared by no one against the truth. For hence Peter willingly accepted Paul's rebuke (Galat. ii. 11); hence David humbly listened to the reproof of his subject (2 Sam. xii. 7); because good rulers, being themselves unconscious of loving with partial affection, believe the word of free sincerity from subjects to be the homage of humility. But meanwhile it is necessary that the care of government be tempered with so great skill of management that the mind of subjects, when it has become able to feel rightly on some subjects, should so advance to liberty of speech that liberty still break not out into pride; lest, while liberty of the tongue is perchance

conceded to them overmuch, the humility of their life be lost. It is to be borne in mind also, that it is right for good rulers to desire to please men; but this in order to draw their neighbours by the sweetness of their own character to affection for the truth; not that they should long to be themselves loved, but should make affection for themselves as a sort of road by which to lead the hearts of their hearers to the love of the Creator. For it is indeed difficult for a preacher who is not loved, however well he may preach, to be willingly listened to. He, then, who is over others ought to study to be loved to the end that he may be listened to, and still not seek love for its own sake, lest he be found in the hidden usurpation of his thought to rebel against Him whom in his office he appears to serve. Which thing Paul insinuates well, when, manifesting the secret of his affection for us, he says, Even as I please all men in all things (1 Cor. x. 33). And yet he says again, If I yet pleased men, I should not be the servant of Christ (Gal. i. 10). Thus Paul pleases, and pleases not; because in that

he desires to please he seeks that not he himself should please men, but truth through him.

That the ruler ought to be careful to understand how commonly vices pass themselves off as virtues. The ruler also ought to understand how commonly vices pass themselves off as virtues. For often niggardliness palliates itself under the name of frugality, and on the other hand prodigality hides itself under the appellation of liberality. Often inordinate laxity is believed to be loving-kindness, and unbridled wrath is accounted the virtue of spiritual zeal. Often precipitate action is taken for the efficacy of promptness, and tardiness for the deliberation of seriousness. Whence it is necessary for the ruler of souls to distinguish with vigilant care between virtues and vices, lest either niggardliness get possession of his heart while he exults in seeming frugal in expenditure; or, while anything is prodigally wasted, he glory in being as it were compassionately liberal; or in remitting what he ought to have smitten he draw on those that are under him to eternal punishment; or in mercilessly smiting an offence he himself offend more grievously; or by immaturely anticipating mar what might have been done properly and gravely; or by putting off the merit of a good action change it to something worse.

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 (Isai. lvii. 11). Thus He both connived at faults and made them known, 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 (Ibid. 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 (Ibid.). 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 (Ibid.). 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.

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 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. xix. 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.

How intent the ruler ought to be on meditations in the Sacred Law.

But all this is duly executed by a ruler, if, inspired by the spirit of heavenly fear and love, he meditate daily on the precepts of Sacred Writ, that the words of Divine admonition may restore in him the power of solicitude and of provident circumspection with regard to the celestial life, which familiar intercourse with men continually destroys; and that one who is drawn to oldness of life by secular society may by the aspiration of compunction be ever renewed to love of the spiritual country. For the heart runs greatly to waste in the midst of human talk; and, since it is undoubtedly evident that, when driven by the tumults of external occupations, it loses its balance and falls, one ought incessantly to take care that through keen pursuit of instruction it may rise again. For hence it is that Paul admonishes his disciple who had been put over the flock, saying, Till I come, give attendance to reading (1 Tim. iv. 13). Hence David says, How have I loved Thy Law, O Lord! It is my meditation all the day (Ps. cix. 97). Hence the Lord commanded Moses concerning the carrying of the ark, saying. Thou shalt make four rings of gold, which thou shalt put in the four corners of the ark, and thou shalt make

staves of shittim-wood, and overlay them with gold, and shalt put them through the rings which are by the sides of the ark, that it may be borne with them, and they shall always be in the rings, nor shall they ever be drawn out from them (Exod. xxv. 12, seq.). What but the holy Church is figured by the ark? To which four rings of gold in the four corners are ordered to be adjoined, because, in that it is thus extended towards the four quarters of the globe, it is declared undoubtedly to be equipped for journeying with the four books of the holy Gospel. And staves of shittim-wood are made, and are put through the same rings for carrying, because strong and persevering teachers, as incorruptible pieces of timber, are to be sought for, who by cleaving ever to instruction out of the sacred volumes may declare the unity of the holy Church, and, as it were, carry the ark by being let into its rings. For indeed to carry the ark by means of staves is through preaching to bring the holy Church before the rude minds of unbelievers by means of good teachers. And these are also ordered to be overlaid with gold, that, while they are resonant to others in discourse, they may also

themselves glitter in the splendour of their lives. Of whom it is further fitly added, They shall always be in the rings, nor shall they ever be drawn out from them; because it is surely necessary that those who attend upon the office of preaching should not recede from the study of sacred lore. For to this end it is that the staves are ordered to be always in the rings, that, when occasion requires the ark to be carried, no tardiness in carrying may arise from the staves having to be put in; because, that is to say, when a pastor is enquired of by his subordinates on any spiritual matter, it is exceedingly ignominious, should he then go about to learn, when he ought to solve the question. But let the staves remain ever in the rings, that teachers, ever meditating in their own hearts the words of Sacred Writ, may lift without delay the ark of the covenant; as will be the case if they teach at once whatever is required. Hence the first Pastor of the Church well admonishes all other pastors saying, Be ready always to give an answer to every man that asketh you a reason of the hope that is in you (1 Pet. iii. 15): as though he should say plainly, That

no delay may hinder the carrying of the ark, let the staves never be withdrawn from the rings.

How the Ruler, While Living Well, Ought to Teach and Admonish Those that are Put Under Him. Prologue.

Since, then, we have shewn what manner of man the pastor ought to be, let us now set forth after what manner he should teach. For, as long before us Gregory Nazianzen of reverend memory has taught, one and the same exhortation does not suit all, inasmuch as neither are all bound together by similarity of character. For the things that profit some often hurt others; seeing that also for the most part herbs which nourish some animals are fatal to others; and the gentle hissing that quiets horses incites whelps; and the medicine which abates one disease aggravates another; and the bread which invigorates the life of the strong kills little children. Therefore according to the quality of the hearers ought the discourse of teachers to be fashioned, so as to suit all and each for their several needs, and yet never deviate from the art of common edification. For what are the intent minds of hearers but, so to speak, a kind of tight tensions of strings in a harp, which the skilful player, that he may produce a tune not at variance with itself, strikes variously? And for this reason the strings render back a consonant modulation, that they are struck indeed with one quill, but not with one kind of stroke. Whence every teacher also, that he may edify all in the one virtue of charity, ought to touch the hearts of his hearers out of one doctrine, but not with one and the same exhortation.

What diversity there ought to be in the art of preaching. Differently to be admonished are these that follow: - Men and women. The poor and the rich. The joyful and the sad. Prelates and subordinates. Servants and masters. The wise of this world and the dull. The impudent and the bashful. The forward and the fainthearted. The impatient and the patient. The kindly disposed and the envious. The simple and the insincere. The whole and the sick. Those who fear scourges, and therefore live innocently; and those who have grown so hard in iniquity as not to be corrected even by scourges. The too silent, and those who spend time in much speaking. The slothful and the hasty. The meek and the passionate. The humble and the haughty. The obstinate and the fickle. The gluttonous and the abstinent. Those who mercifully give of their own, and those who would fain seize what belongs to others. Those who neither seize the things of others nor are bountiful with their own; and those who both give away the things they have, and yet cease not to seize the things of others. Those that are at variance, and those that are at peace. Lovers of strifes and peacemakers.

Those that understand not aright the words of sacred law; and those who understand them indeed aright, but speak them without humility. Those who, though able to preach worthily, are afraid through excessive humility; and those whom imperfection or age debars from preaching, and yet rashness impels to it. Those who prosper in what they desire in temporal matters; and those who covet indeed the things that are of the world, and yet are wearied with the toils of adversity. Those who are bound by wedlock, and those who are free from the ties of wedlock. Those who have had experience of carnal intercourse, and those who are ignorant of it. Those who deplore sins of deed, and those who deplore sins of thought. Those who bewail misdeeds, yet forsake them not; and those who forsake them, yet bewail them not. Those who even praise the unlawful things they do; and those who censure what is wrong, yet avoid it not. Those who are overcome by sudden passion, and those who are bound in guilt of set purpose. Those who, though their unlawful deeds are trivial, yet do them frequently; and those who keep themselves from small sins, but are occasionally whelmed in graver ones.

Those who do not even begin what is good, and those who fail entirely to complete the good begun. Those who do evil secretly and good publicly; and those who conceal the good they do, and yet in some things done publicly allow evil to be thought of them. But of what profit is it for us to run through all these things collected together in a list, unless we also set forth, with all possible brevity, the modes of admonition for each? (Admonition 1.) Differently, then, to be admonished are men and women; because on the former heavier injunctions, on the latter lighter are to be laid, that those may be exercised by great things, but these winningly converted by light ones. (Admonition 2.) Differently to be admonished are young men and old; because for the most part severity of admonition directs the former to improvement, while kind remonstrance disposes the latter to better deeds. For it is written, Rebuke not an elder, but entreat him as a father (1 Tim. v. 1).>

How the poor and the rich should be admonished.

(Admonition 3.) Differently to be admonished are the poor and the rich: for to the former we ought to offer the solace of comfort against tribulation, but in the latter to induce fear as against elation. For to the poor one it is said by the Lord through the prophet, Fear not, for thou shalt not be confounded (Isai. liv. 4). And not long after, soothing her, He says, O thou poor little one, tossed with tempest (Ibid. 11). And again He comforts her, saying, I have chosen thee in the furnace of poverty (Ibid. xlviii. 10). But, on the other hand, Paul says to his disciple concerning the rich, Charge the rich of this world, that they be not high-minded nor trust in the uncertainty of their riches (1 Tim. vi. 17); where it is to be particularly noted that the teacher of humility in making mention of the rich, says not Entreat, but Charge; because, though pity is to be bestowed on infirmity, yet to elation no honour is due. To such, therefore, the right thing that is said is the more rightly commanded, according as they are puffed up with loftiness of thought in transitory things. Of them the Lord says in the Gospel, Woe unto you that are rich, which have your consolation (Luke vi. 24). For, since they know not what eternal joys are, they are consoled out of the abundance of the present life.

Therefore consolation is to be offered to those who are tried in the furnace of poverty; and fear is to be induced in those whom the consolation of temporal glory lifts up; that both those may learn that they possess riches which they see not, and these become aware that they can by no means keep the riches that they see. Yet for the most part the character of persons changes the order in which they stand; so that the rich man may be humble and the poor man proud. Hence the tongue of the preacher ought soon to be adapted to the life of the hearer, so as to smite elation in a poor man all the more sharply as not even the poverty that has come upon him brings it down, and to cheer all the more gently the humility of the rich as even the abundance which elevates them does not elate them.

Sometimes, however, even a proud rich man is to be propitiated by blandishment in exhortation, since hard sores also are usually softened by soothing fomentations, and the rage of the insane is often restored to health by the bland words of the physician, and, when they are pleasantly humoured, the disease of their insanity is mitigated. For neither is this to be lightly regarded, that, when an adverse spirit entered into Saul, David took his harp and assuaged his madness (1 Sam. xviii. 10). For what is intimated by Saul but the elation of men in power, and what by David but the humble life of the holy? When, then, Saul is seized by the unclean spirit, his madness is appeased by David's singing; since, when the senses of men in power are turned to frenzy by elation, it is meet that they should be recalled to a healthy state by the calmness of our speech, as by the sweetness of a harp. But sometimes, when the powerful of this world are taken to task, they are first to be searched by certain similitudes, as on a matter not concerning them; and, when they have pronounced a right sentence as against another man, then in fitting ways they are to be smitten with regard to their own guilt; so that

the mind puffed up with temporal power may in no wise lift itself up against the reprover, having by its own judgment trodden on the neck of pride, and may not try to defend itself, being bound by the sentence of its own mouth. For hence it was that Nathan the prophet, having come to take the king to task, asked his judgment as if concerning the cause of a poor man against a rich one (2 Sam. xii. 4, 5, seq.), that the king might first pronounce sentence, and afterwards hear of his own guilt, to the end that he might by no means contradict the righteous doom that he had uttered against himself. Thus the holy man, considering both the sinner and the king, studied in a wonderful order first to bind the daring culprit by confession, and afterwards to cut him to the heart by rebuke. He concealed for a while whom he aimed at, but smote him suddenly when he had him. For the blow would perchance have fallen with less force had he purposed to smite the sin openly from the beginning of his discourse; but by first introducing the similitude he sharpened the rebuke which he concealed. He had come as a physician to a sick man; he saw that the sore must be

cut; but he doubted of the sick man's patience. Therefore he hid the medicinal steel under his robe, which he suddenly drew out and plunged into the sore, that the patient might feel the cutting blade before he saw it, lest, seeing it first, he should refuse to feel it.

How the joyful and the sad are to be admonished.

Admonition4. Differently to be admonished are the joyful and the sad. That is, before the joyful are to be set the sad things that follow upon punishment; but before the sad the promised glad things of the kingdom. Let the joyful learn by the asperity of threatenings what to be afraid of: let the sad bear what joys of reward they may look forward to. For to the former it is said, Woe unto you that laugh now! For ye shall weep (Luke vi. 25); but the latter hear from the teaching of the same Master, I will see you again, and your heart shall rejoice, and your joy no man shall take from you (Joh. xvi. 22). But some are not made joyful or sad by circumstances, but are so by temperament. And to such it should be intimated that certain defects are connected with certain temperaments; that the joyful have lechery close at hand, and the sad wrath. Hence it is necessary for every one to consider not only what he suffers from his peculiar temperament, but also what worse thing presses on him in connection with it; lest, while he fights not at all against that which he has, he succumb also to that from which he supposes himself free.

How subjects and prelates are to be admonished.

(Admonition 5.) Differently to be admonished are subjects and prelates: the former that subjection crush them not, the latter that superior place elate them not: the former that they fail not to fulfil what is commanded them, the latter that they command not more to be fulfilled than is just: the former that they submit humbly, the latter that they preside temperately. For this, which may be understood also figuratively, is said to the former, Children, obey your parents in the Lord: but to the latter it is enjoined, And ye, fathers, provoke not your children to wrath (Coloss. iii. 20, 21). Let the former learn how to order their inward thoughts before the eyes of the hidden judge; the latter how also to those that are committed to them to afford outwardly examples of good living. For prelates ought to know that, if they ever perpetrate what is wrong, they are worthy of as many deaths as they transmit examples of perdition to their subjects. Wherefore it is necessary that they guard themselves so much the more cautiously from sin as by the bad things they do they die not alone, but are guilty of the souls of others, which by their bad example they have destroyed. Wherefore the former are to be admonished, lest they should be strictly

published, if merely on their own account they should be unable to stand acquitted; the latter, lest they should be judged for the errors of their subjects, even though on their own account they find themselves secure. Those are to be admonished that they live with all the more anxiety about themselves as they are not entangled by care for others; but these that they accomplish their charge of others in such wise as not to desist from charge of themselves, and so to be ardent in anxiety about themselves as not to grow sluggish in the custody of those committed to them. To the one, who is at leisure for his own concerns, it is said, Go to the ant, thou sluggard, and consider her ways, and learn wisdom (Prov. vi. 6): but the other is terribly admonished, when it is said, My son, if thou be surety for thy friend, thou hast stricken thy hand with a stranger, and art snared with the words of thy mouth, and art taken with thine own speeches (Ibid. 1). For to be surety for a friend is to take charge of the soul of another on the surety of one's own behaviour. Whence also the hand is stricken with a stranger, because the mind is bound with the care of a

responsibility which before was not. But he is snared with the words of his mouth, and taken with his own speeches, because, while he is compelled to speak good things to those who are committed to him, he must needs himself in the first place observe the things that he speaks. He is therefore snared with the words of his mouth, being constrained by the requirement of reason not to let his life be relaxed to what agrees not with his teaching. Hence before the strict judge he is compelled to accomplish as much in deed as it is plain he has enjoined on others with his voice. Thus in the passage above cited this exhortation is also presently added, Do therefore what I say, my son, and deliver thyself, seeing thou hast fallen into the hands of thy neighbour: run up and down, hasten, arouse thy friend; give not sleep to thine eyes, nor let thine eyelids slumber (Prov. vi. 3). For whosoever is put over others for an example of life is admonished not only to keep watch himself, but also to arouse his friend. For it is not enough for him to keep watch in living well, if he do not also sever him when he is set over from the torpor of sin. For it is

well said, Give not sleep to thine eyes, nor let thine eyelids slumber (Ibid. 4). For indeed to give sleep to the eyes is to cease from earnestness, so as to neglect altogether the care of our subordinates. But the eyelids slumber when our thoughts, weighed down by sloth, connive at what they know ought to be reproved in subordinates. For to be fast asleep is neither to know nor to correct the deeds of those committed to us. But to know what things are to be blamed, and still through laziness of mind not to amend them by meet rebukes, is not to sleep, but to slumber. Yet the eye through slumbering passes into the deepest sleep; since for the most part, when one who is over others cuts not off the evil that he knows, he comes sooner or later, as his negligence deserves, not even to know what is done wrong by his subjects.

Wherefore those who are over others are to be admonished, that through earnestness of circumspection they have eyes watchful within and round about, and strive to become living creatures of heaven (Ezek. i. 18). For the living creatures of heaven are described as full of eyes round about and within (Revel. iv. 6). And so it is meet that those who are over others should have eyes within and round about, so as both in themselves to study to please the inward judge, and also, affording outwardly examples of life, to detect the things that should be corrected in others.

Subjects are to be admonished that they judge not rashly the lives of their superiors, if perchance they see them act blamably in anything, lest whence they rightly find fault with evil they thence be sunk by the impulse of elation to lower depths. They are to be admonished that, when they consider the faults of their superiors, they grow not too bold against them, but, if any of their deeds are exceedingly bad, so judge of them within themselves that, constrained by the fear of God, they still refuse not to bear the yoke of reverence under them. Which thing we shall shew the better if we bring forward what David did (1 Sam. xxiv. 4 seq.). For when Saul the persecutor had entered into a cave to ease himself, David, who had so long suffered under his persecution, was within it with his men. And, when his men incited him to smite Saul, he cut them short with the reply, that he ought not to put forth his hand against the Lord's anointed. And yet he rose unperceived, and cut off the border of his robe. For what is signified by Saul but bad rulers, and what by David but good subjects? Saul's easing himself, then, means rulers extending the wickedness conceived in their hearts to works of

woful stench, and their shewing the noisome thoughts within them by carrying them out into deeds. Yet him David was afraid to strike, because the pious minds of subjects, withholding themselves from the whole plague of backbiting, smite the life of their superiors with no sword of the tongue, even when they blame them for imperfection. And when through infirmity they can scarce refrain from speaking, however humbly, of some extreme and obvious evils in their superiors, they cut as it were silently the border of their robe; because, to wit, when, even though harmlessly and secretly, they derogate from the dignity of superiors, they disfigure as it were the garment of the king who is set over them; yet still they return to themselves, and blame themselves most vehemently for even the slightest defamation in speech. Hence it is also well written in that place, Afterward David's heart smote him, because he had cut off the border of Saul's robe (Ibid. 6). For indeed the deeds of superiors are not to be smitten with the sword of the mouth, even when they are rightly judged to be worthy of blame. But if ever, even in the least, the tongue slips into censure of them, the heart must needs be depressed by the affliction of penitence, to the end that

it may return to itself, and, when it has offended against the power set over it, may dread the judgment against itself of Him by whom it was set over it. For, when we offend against those who are set over us, we go against the ordinance of Him who set them over us. Whence also Moses, when he had become aware that the people complained against himself and Aaron, said, For what are we? Not against us are your murmurings, but against the Lord (Exod. xvi. 8).

How servants and masters are to be admonished. (Admonition 6). Differently to be admonished are servants and masters. Servants, to wit, that they ever keep in view the humility of their condition; but masters, that they lose not recollection of their nature, in which they are constituted on an equality with servants. Servants are to be admonished that they despise not their masters, lest they offend God, if by behaving themselves proudly they gainsay His ordinance: masters, too, are to be admonished, that they are proud against God with respect to His gift, if they acknowledge not those whom they hold in subjection by reason of their condition to be their equals by reason of their community of nature. The former are to be admonished to know themselves to be servants of masters; the latter are to be admonished to acknowledge themselves to be fellow-servants of servants. For to those it is said, Servants, obey your masters according to the flesh (Coloss. iii. 22); and again, Let as many servants as are under the yoke count their masters worthy of all honour (1 Tim. vi. 1); but to these it is said, And ye, masters, do the same things unto them, forbearing threatening, knowing that both their and your Master is in heaven (Ephes. vi. 9).

How the wise and the dull are to be admonished.

(Admonition 7). Differently to be admonished are the wise of this world and the dull. For the wise are to be admonished that they leave off knowing what they know: the dull also are to be admonished that they seek to know what they know not. In the former this thing first, that they think themselves wise, is to be thrown down; in the latter whatsoever is already known of heavenly wisdom is to be built up; since, being in no wise proud, they have, as it were, prepared their hearts for supporting a building. With those we should labour that they become more wisely foolish, leave foolish wisdom, and learn the wise foolishness of God: to these we should preach that from what is accounted foolishness they should pass, as from a nearer neighbourhood, to true wisdom. For to the former it is said, If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise (1 Cor. iii. 18): but to the latter it is said, Not many wise men after the flesh (1 Cor. i. 26); and again, God hath chosen the foolish things of the world to confound the wise (Ibid. 27). The former are for the most part converted by arguments of reasoning; the latter sometimes better by examples. Those it doubtless profits to lie vanquished in their own allegations; but for these it is sometimes enough to get knowledge of the praiseworthy deeds of others.

Whence also the excellent teacher, who was debtor to the wise and foolish (Rom. i. 14), when he was admonishing some of the Hebrews that were wise, but some also that were somewhat slow, speaking to them of the fulfilment of the Old Testament, overcame the wisdom of the former by argument, saying, That which decayeth and waxeth old is ready to vanish away (Heb. viii. 13). But, when he perceived that some were to be drawn by examples only, he added in the same epistle, Saints had trial of mockings and scourgings, yea moreover of bonds and imprisonment; they were stoned, they were sawn asunder, were tempted, were slain with the sword (Ibid. xi. 36, 37): and again, Remember those who were set over you, who spoke to you the Word of God, whose faith follow, looking to the end of their conversation (Ibid. xiii. 7); that so victorious reason might subdue the one sort, but the gentle force of example persuade the other to mount to greater things.

How the impudent and bashful are to be admonished.

(Admonition 8). Differently to be admonished are the impudent and the bashful. For those nothing but hard rebuke restrains from the vice of impudence; while these for the most part a modest exhortation disposes to amendment. Those do not know that they are in fault, unless they be rebuked even by many; to these it usually suffices for their conversion that the teacher at least gently reminds them of their evil deeds. For those one best corrects who reprehends them by direct invective; but to these greater profit ensues, if what is rebuked in them be touched, as it were, by a side stroke. Thus the Lord, openly upbraiding the impudent people of the Jews, saying, There is come unto thee a whore's forehead; thou wouldest not blush (Jerem. iii. 3). But again He revives them when ashamed, saying, Thou shalt forget the confusion of thy youth, and shalt not remember the reproach of thy widowhood; for thy Maker will reign over thee (Isai. liv. 4). Paul also openly upbraids the Galatians impudently sinning, when he says, O foolish Galatians, who hath bewitched you (Galat. iii. 1)? And again, Are ye so foolish, that, having begun in the Spirit, ye are now made perfect in the flesh (Ibid. 3)? But the faults of those who are ashamed he reprehends as though sympathizing with them, saying, I rejoiced in the Lord greatly, that now at the last ye have flourished again to care for me, as indeed ye did care, for ye lacked opportunity (Philipp. iv. 10); so that hard upbraiding might discover the faults of the former, and a softer address veil the negligence of the latter.

How the forward and the faint-hearted are to be admonished. (Admonition 9.) Differently to be admonished are the forward and the faint-hearted. For the former, presuming on themselves too much, disdain all others when reproved by them; but the latter, while too conscious of their own infirmity, for the most part fall into despondency. Those count all they do to be singularly eminent; these think what they do to be exceedingly despised, and so are broken down to despondency. Therefore the works of the forward are to be finely sifted by the reprover, that wherein they please themselves they may be shewn to displease God.

For we then best correct the forward, when what they believe themselves to have done well we shew to have been ill done; that whence glory is believed to have been gained, thence wholesome confusion may ensue. But sometimes, when they are not at all aware of being guilty of the vice of forwardness, they more speedily come to correction if they are confounded by the infamy of some other person's more manifest guilt, sought out from a side quarter; that from that which they cannot defend, they may be made conscious of wrongly holding to what they do defend. Whence, when Paul saw the Corinthians to be forwardly puffed up one against another, so that one said he was of Paul, another of Apollos, another of Cephas, and another of Christ (1 Cor. i. 12; iii. 4), he brought forward the crime of incest, which had not only been perpetrated among them, but also remained uncorrected, saying, It is reported commonly that there is fornication among you, and such fornication as is not even among the Gentiles, that one should have his father's wife. And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you (1 Cor. v. 1, 2). As if to say plainly, Why say ye in your forwardness that ye are of this one or of the other, while shewing in the dissoluteness of your negligence, that ye are of none of them?

But on the other hand we more fitly bring back the faint-hearted to the way of well-doing, if we search collaterally for some good points about them, so that, while some things in them we attack with our reproof, others we may embrace with our praise; to the end that the hearing of praise may nourish their tenderness, which the rebuking of their fault chastises. And for the most part we make more way with them for their profit, if we also make mention of their good deeds; and, in case of some wrong things having been done by them, if we find not fault with them as though they were already perpetrated, but, as it were, prohibit them as what ought not to be perpetrated; that so both the favour shewn may increase the things which we approve, and our modest exhortation avail more with the faint-hearted against the things which we blame. Whence the same Paul, when he came to know that the Thessalonians, who stood fast in the preaching which they had received, were troubled with a certain faint-heartedness as though the end of the world were nigh at hand, first praises that wherein he sees them to be strong, and afterwards, with cautious admonition, strengthens what was weak. For he says, We are bound to thank

God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; so that we ourselves too glory in you in the churches of God for your patience and faith (2 Thess. i. 3, 4). But, having premised these flattering encomiums of their life, a little while after he subjoined, Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as sent by us, as that the day of the Lord is at hand (Ibid. ii. 1). For the true teacher so proceeded that they should first hear, in being praised, what they might thankfully acknowledge, and afterwards, in being exhorted, what they should follow; to the end that the precedent praise should settle their mind, lest the subjoined admonition should shake it; and, though he knew that they had been disquieted by suspicion of the end being near, he did not yet reprove them as having been so, but, as if ignorant of the past, forbade them to be disquieted in future; so that, while they believed themselves to be unknown to their preacher

with respect even to the levity of their disquietude, they might be as much afraid of being open to blame as they were of being known by him to be so.

How the impatient and the patient are to be admonished.

(Admonition 10.) Differently to be admonished are the impatient and the patient. For the impatient are to be told that, while they neglect to bridle their spirit, they are hurried through many steep places of iniquity which they seek not after, inasmuch as fury drives the mind whither desire draws it not, and, when perturbed, it does, not knowing, what it afterwards grieves for when it knows. The impatient are also to be told that, when carried headlong by the impulse of emotion, they act in some ways as though beside themselves, and are hardly aware afterwards of the evil they have done; and, while they offer no resistance to their perturbation, they bring into confusion even things that may have been well done when the mind was calm, and overthrow under sudden impulse whatever they have haply long built up with provident toil. For the very virtue of charity, which is the mother and guardian of all virtues, is lost through the vice of impatience. For it is written, Charity is patient (1 Cor. xiii. 4). Wherefore where patience is not, charity is not. Through this vice of impatience, too, instruction, the nurse of virtues, is dissipated. For it is written, The instruction of a man is known by his patience (Prov. xix. 11). Every man, then, is shewn to be by so much less instructed as he is convicted of being less patient. For neither can he truly impart what is good through instruction, if in his life he knows not how to bear what is evil in others with equanimity.

Further, through this vice of impatience for the most part the sin of arrogance pierces the mind; since, when any one is impatient of being looked down upon in this world, he endeavours to shew off any hidden good that he may have, and so through impatience is drawn on to arrogance; and, while he cannot bear contempt, he glories ostentatiously in self-display. Whence it is written, Better is the patient than the arrogant (Eccles. vii. 9); because, in truth, one that is patient chooses to suffer any evils whatever rather than that his hidden good should come to be known through the vice of ostentation. But the arrogant, on the contrary, chooses that even pretended good should be vaunted of him, lest he should possibly suffer even the least evil. Since, then, when patience is relinquished, all other good things also that have been done are overthrown, it is rightly enjoined on Ezekiel that in the altar of God a trench be made; to wit, that in it the whole burnt-offerings laid on the altar might be preserved (Ezek. xliii. 13). For, if there were not a trench in the altar, the passing breeze would scatter every sacrifice that it might find there. But what do we take the altar of God to be but the soul of the

righteous man, which lays upon itself before His eyes as many sacrifices as it has done good deeds? And what is the trench of the altar but the patience of good men, which, while it humbles the mind to endure adversities, shews it to be placed low down after the manner of a ditch? Wherefore let a trench be made in the altar, lest the breeze should scatter the sacrifice laid upon it: that is, let the mind of the elect keep patience, lest, stirred with the wind of impatience, it lose even that which it has wrought well. Well, too, this same trench is directed to be of one cubit, because, if patience fails not, the measure of unity is preserved. Whence also Paul says, Bear ye one another's burdens, and so ye shall fulfil the law Christ (Galat. vi. 2). For the law of Christ is the charity of unity, which they alone fulfil who are guilty of no excess even when they are burdened. Let the impatient hear what is written, Better is the patient than the mighty, and he that ruleth his spirit than he that taketh cities (Prov. xvi. 32). For victory over cities is a less thing, because that which is subdued is without; but a far greater thing is that which is conquered

by patience, since the mind itself is by itself overcome, and subjects itself to itself, when patience compels it to bridle itself within. Let the impatient hear what the Truth says to His elect; In your patience ye shall possess your souls (Luke xxi. 19). For we are so wonderfully made that reason possesses the soul, and the soul the body. But the soul is ousted from its right of possession of the body, if it is not first possessed by reason. Therefore the Lord pointed out patience as the guardian of our state, in that He taught us to possess ourselves in it. Thus we learn how great is the sin of impatience, through which we lose the very possession of what we are. Let the impatient hear what is said again through Solomon; A fool uttereth all his mind, but a wise man putteth it off, and reserves it until afterwards (Prov. xxix. 11). For one is so driven by the impulse of impatience as to utter forth the whole mind, which the perturbation within throws out the more quickly for this reason, that no discipline of wisdom fences it round. But the wise man puts it off, and reserves it till afterwards. For, when injured, he desires not to avenge himself at the present time, because in

his tolerance he even wishes that men should be spared; but yet he is not ignorant that all things are righteously avenged at the last judgment.

On the other hand the patient are to be admonished that they grieve not inwardly for what they bear outwardly, lest they spoil with the infection of malice within a sacrifice of so great value which without they offer whole; and lest the sin of their grieving, not perceived by men, but yet seen as sin under the divine scrutiny, be made so much the worse as it claims to itself the fair shew of virtue before men.

The patient therefore should be told to study to love those whom they must needs bear with; lest, if love follow not patience, the virtue exhibited be turned to a worse fault of hatred. Whence Paul, when he said, Charity is patient, forthwith added, Is kind (1 Cor. xiii. 4); shewing certainly that those whom in patience she bears with in kindness also she ceases not to love. Whence the same excellent teacher, when he was persuading his disciples to patience, saying, Let all bitterness, and wrath, and indignation, and clamour, and evil speaking be put away from you (Ephes. iv. 31), having as it were now set all outward things in good order, turns himself to those that are within, when he subjoins, With all malice (Ibid.); because, truly, in vain are indignation, clamour, and evil speaking put away from the things that are without, if in the things that are within malice, the mother of vices, bears sway; and to no purpose is wickedness cut off from the branches outside if it is kept at the root within to spring up in more manifold ways. Whence also the Truth in person says, Love your enemies, do good to them which hate you, and pray for them which persecute you and say evil of you falsely (Luke vi. 27). It is virtue therefore before men to bear with adversaries; but it is virtue before God to love them; because the only sacrifice which God accepts is that which, before His eyes, on the altar of good work, the flame of charity kindles.

Hence it is that to some who were patient, and yet did not love, He says, And why seest thou the mote in thy brother's eye, and seest not the beam in thine own eye? (Matth. vii. 3; Luke vi. 41). For indeed the perturbation of impatience is a mote; but malice in the heart is a beam in the eye. For that the breeze of temptation drives to and fro; but this confirmed iniquity carries almost immoveably. Rightly, however, it is there subjoined, Thou hypocrite, first cast out the beam out of thine own eye, and then shall thou see to cast out the mote out of thy brother's eye (Ibid.); as if it were said to the wicked mind, inwardly grieving while shewing itself by patience outwardly as holy, First shake off from thee the weight of malice, and then blame others for the levity of impatience; lest, while thou takest no pains to conquer pretence, it be worse for thee to bear with the faultiness of others.

For it usually comes to pass with the patient that at the time, indeed, when they suffer hardships, or hear insults, they are smitten with no vexation, and so exhibit patience as to fail not to keep also innocence of heart; but, when after a while they recall to memory these very same things that they have endured, they inflame themselves with the fire of vexation, they seek reasons for vengeance, and, in retracting, turn into malice the meekness which they had in bearing. Such are the sooner succoured by the preacher, if the cause of this change be disclosed. For the cunning adversary wages war against two; that is, by inflaming one to be the first to offer insults, and provoking the other to return insults under a sense of injury. But for the most part, while he is already conqueror of him who has been persuaded to inflict the injury, he is conquered by him who bears the infliction with an equal mind. Wherefore, being victorious over the one whom he has subjugated by incensing him, he lifts himself with all his might against the other, and is grieved at his firmly resisting and conquering; and so, because he has been unable to move him in the very flinging of insults, he rests meanwhile from open contest, and

provoking his thought by secret suggestion, seeks a fit time for deceiving him. For, having lost in public warfare, he burns to lay hidden snares. In a time of quiet he returns to the mind of the conqueror, brings back to his memory either temporal harms or darts of insults, and by exceedingly exaggerating all that has been inflicted on him represents it as intolerable: and with so great vexation does he perturb the mind that for the most part the patient one, led captive after victory, blushes for having borne such things calmly, and is sorry that he did not return insults, and seeks to pay back something worse, should opportunity be afforded. To whom, then, are these like but to those who by bravery are victorious in the field, but by negligence are afterwards taken within the gates of the city? To whom are they like but to those whom a violent attack of sickness removes not from life, but who die from a relapse of fever coming gently on? Therefore the patient are to be admonished, that they guard their heart after victory; that they be on the lookout for the enemy, overcome in open warfare, laying snares against the walls of their mind; that they be the more afraid of a sickness creeping on again; lest

the cunning enemy, should he afterwards deceive them, rejoice with the greater exultation in that he treads on the necks of conquerors which had long been inflexible against him.

How the kindly-disposed and the envious are to be admonished.

(Admonition 11.) Differently to be admonished are the kindly-disposed and the envious. For the kindly-disposed are to be admonished so to rejoice in what is good in others as to desire to have the like as their own; so to praise with affection the deeds of their neighbours as also to multiply them by imitation, lest in this stadium of the present life they assist at the contest of others as eager backers, but inert spectators, and remain without a prize after the contest, in that they toiled not in the contest, and should then regard with sorrow the palms of those in the midst of whose toils they stood idle. For indeed we sin greatly if we love not the good deeds of others: but we win no reward if we imitate not so far as we can the things which we love. Wherefore the kindly-disposed should be told that if they make no haste to imitate the good which they applaud, the holiness of virtue pleases them in like manner as the vanity of scenic exhibitions of skill pleases foolish spectators: for these extol with applauses the performances of charioteers and players, and yet do not long to be such as they see those whom they praise to be. They admire them for having done pleasing things, and yet they shun pleasing in like manner. The kindly-disposed are to be told that when they behold the deeds of their neighbours they should return to their own heart, and presume not on actions which are not their own, nor praise what is good while they refuse to do it. More heavily, indeed, must those be smitten by final vengeance who have been pleased by that which they would not imitate.

The envious are to be admonished how great is their blindness who fail by other men's advancement, and pine away at other men's rejoicing; how great is their unhappiness who are made worse by the bettering of their neighbour, and in beholding the increase of another's prosperity are uneasily vexed within themselves, and die of the plague of their own heart. What can be more unhappy than these, who, when touched by the sight of happiness, are made more wicked by the pain of seeing it? But, moreover, the good things of others which they cannot have they might, if they loved them, make their own. For indeed all are constituted together in faith as are many members in one body; which are indeed diverse as to their office, but in mutually agreeing with each other are made one. Whence it comes to pass that the foot sees by the eye, and the eyes walk by the feet; that the hearing of the ears serves the mouth, and the tongue of the mouth concurs with the ears for their benefit; that the belly supports the hands, and the hands work for the belly. In the very arrangement of the body, therefore, we learn what we should observe in our conduct. It is, then, too shameful not to act up to

what we are. Those things, in fact, are ours which we love in others, even though we cannot follow them; and what things are loved in us become theirs that love them. Hence, then, let the envious consider of how great power is charity, which makes ours without labour works of labour not our own. The envious are therefore to be told that, when they fail to keep themselves from spite, they are being sunk into the old wickedness of the wily foe. For of him it is written, But by envy of the devil death entered into the world (Wisd. ii. 24). For, because he had himself lost heaven, he envied it to created man, and, being himself ruined, by ruining others he heaped up his own damnation. The envious are to be admonished, that they may learn to how great slips of ruin growing under them they are liable; since, while they cast not forth spite out of their heart, they are slipping down to open wickedness of deeds. For, unless Cain had envied the accepted sacrifice of his brother, he would never have come to taking away his life. Whence it is written, And the Lord had respect unto Abel and to his offering, but unto Cain and to his offering He had not respect. And Cain

was very wroth, and his countenance fell (Gen. iv. 4). Thus spite on account of the sacrifice was the seed-plot of fratricide. For him whose being better than himself vexed him he cut off from being at all. The envious are to be told that, while they consume themselves with this inward plague, they destroy whatever good they seem to have within them. Whence it is written, Soundness of heart is the life of the flesh, but envy the rottenness of the bones (Prov. xiv. 30). For what is signified by the flesh but certain weak and tender actions, and what by the bones but brave ones? And for the most part it comes to pass that some, with innocence of heart, in some of their actions seem weak; but others, though performing some stout deeds before human eyes, still pine away inwardly with the pestilence of envy towards what is good in others. Wherefore it is well said, Soundness of heart is the life of the flesh; because, if innocence of mind is kept, even such things as are weak outwardly are in time strengthened. And rightly it is there added, Envy is the rottenness of the bones; because through the vice of spite what seems strong to human eyes perishes in the eyes of God. For the rotting

of the bones through envy means that certain even strong things utterly perish.

How the simple and the crafty are to be admonished.

(Admonition 12.) Differently to be admonished are the simple and the insincere. The simple are to be praised for studying never to say what is false, but to be admonished to know how sometimes to be silent about what is true. For, as falsehood has always harmed him that speaks it, so sometimes the hearing of truth has done harm to some. Wherefore the Lord before His disciples, tempering His speech with silence, says, I have many things to say unto you, but ye cannot bear them now (Joh. xvi. 12). The simple are therefore to be admonished that, as they always avoid deceit advantageously, so they should always utter truth advantageously. They are to be admonished to add prudence to the goodness of simplicity, to the end that they may so possess the security of simplicity as not to lose the circumspection of prudence. For hence it is said by the teacher of the Gentiles, I would have you wise in that which is good, but simple concerning evil (Rom. xvi. 19). Hence the Truth in person admonishes His elect, saying, Be ye wise as serpents, but simple as doves (Matth. x. 16); because, to wit, in the hearts of the elect the wisdom of the serpent ought to sharpen the simplicity of the dove and the simplicity of the dove temper the wisdom of the serpent, to the end that neither through prudence they be seduced into cunning, nor from simplicity grow torpid in the exercise of the understanding.

But, on the other hand, the insincere are to be admonished to learn how heavy is the labour of duplicity, which with guilt they endure. For, while they are afraid of being found out, they are ever seeking dishonest defences, they are agitated by fearful suspicions. But there is nothing safer for defence than sincerity, nothing easier to say than truth. For, when obliged to defend its deceit, the heart is wearied with hard labour. For hence it is written, The labour of their own lips shall cover them (Ps. cxxxix. 10). For what now fills them then covers them, since it then presses down with sharp retribution him whose soul it now elevates with a mild disquietude. Hence it is said through Jeremiah, They have taught their tongue to speak lies, and weary themselves to commit iniquity (Jerem. ix. 5): as if it were said plainly, They who might have been friends of truth without labour, labour to sin; and, while they refuse to live in simplicity, by labours require that they should die. For commonly, when taken in a fault, while they shrink from being known to be such as they are, they hide themselves under a veil of deceit, and endeavour to excuse their sin, which is already plainly perceived; so that often one who has a

care to reprove their faults, led astray by the mists of the falsehood that surrounds them, finds himself to have almost lost what he just now held as certain concerning them. Hence it is rightly said through the prophet, under the similitude of Judah, to the soul that sins and excuses itself, There the urchin had her nest (Isai. xxxiv. 15). For by the name of urchin is denoted the duplicity of a mind that is insincere, and cunningly defends itself; because, to wit, when an urchin is caught, its head is perceived, and its feet appear, and its whole body is exposed to view; but no sooner has it been caught than it gathers itself into a ball, draws in its feet, hides its head, and all is lost together within the hands of him that holds it which before was all visible together. So assuredly, so insincere minds are, when they are seized hold of in their transgressions. For the head of the urchin is perceived, because it appears from what beginning the sinner has advanced to his crime; the feet of the urchin are seen, because it is discovered by what steps the iniquity has been perpetrated; and yet by suddenly adducing excuses the insincere mind gathers in its feet, in that it hides all traces of

its iniquity; it draws in the head, because by strange defences it makes out that it has not even begun any evil; and it remains as it were a ball in the hand of one that holds it, because one that takes it to task, suddenly losing all that he had just now come to the knowledge of, holds the sinner rolled up within his own consciousness, and, though he had seen the whole of him when he was caught, yet, illuded by the tergiversation of dishonest defence, he is in like measure ignorant of the whole of him. Thus the urchin has her nest in the reprobate, because the duplicity of a crafty mind, gathering itself up within itself, hides itself in the darkness of its self-defence.

Let the insincere hear what is written, He that walketh in simplicity walketh surely (Prov. x. 9). For indeed simplicity of conduct is an assurance of great security. Let them hear what is said by the mouth of the wise man, The holy spirit of discipline will flee deceit (Wisd. i. 5). Let them hear what is again affirmed by the witness of Scripture, His communing is with the simple (Prov. iii. 32). For God's communing is His revealing of secrets to human minds by the illumination of His presence. He is therefore said to commune with the simple, because He illuminates with the ray of His visitation concerning supernal mysteries the minds of those whom no shade of duplicity obscures. But it is a special evil of the double-minded, that, while they deceive others by their crooked and double conduct, they glory as though they were surpassingly prudent beyond others; and, since they consider not the strictness of retribution, they exult, miserable men that they are, in their own losses. But let them hear how the prophet Zephaniah holds out over them the power of divine rebuke, saying, Behold the day of the Lord cometh, great and horrible, the day of wrath, that day; a day of darkness and gloominess, a day of cloud and whirlwind, a day of trumpet and clangour, upon all fenced cities, and upon all lofty corners (Zephan. i. 15, 16). For what is expressed by fenced cities but minds suspected, and surrounded ever with a fallacious defence;

minds which, as often as their fault is attacked, suffer not the darts of truth to reach them? And what is signified by lofty corners (a wall being always double in corners) but insincere hearts; which, while they shun the simplicity of truth, are in a manner doubled back upon themselves in the crookedness of duplicity, and, what is worse, from their very fault of insincerity lift themselves in their thoughts with the pride of prudence? Therefore the day of the Lord comes full of vengeance and rebuke upon fenced cities and upon lofty corners, because the wrath of the last judgment both destroys human hearts that have been closed by defences against the truth, and unfolds such as have been folded up in duplicities. For then the fenced cities fall, because souls which God has not penetrated will be damned. Then the lofty corners tumble, because hearts which erect themselves in the prudence of insincerity are prostrated by the sentence of righteousness.

How the whole and the sick are to be admonished.

(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever. For it is written, Behold now is the acceptable time, behold now is the day of salvation (2 Cor. vi. 2). They are to be admonished lest, if they will not please God when they may, they may be not able when, too late, they would. For hence it is that Wisdom afterward deserts those whom, too long refusing, she before called, saying, I have called, and ye refused; I have stretched out my hand, and no man regarded; ye have set at naught all my counsel, and would none of my reproof: I will also laugh at your destruction, and will mock when what you feared cometh (Prov. i. 24, seq.). And again, Then shall they call upon me, and I will not hearken; they shall rise

early, and shall not find me (Ibid. 28). And so, when health of body, received for the purpose of doing good, is despised, it is felt, after it is lost, how precious was the gift: and at the last it is fruitlessly sought, having been enjoyed unprofitably when granted at the fit time. Whence it is well said through Solomon, Give not thine honour unto aliens and thy years unto the cruel, lest haply strangers be filled with thy wealth, and thy labours be in the house of a stranger, and thou moan at the last, when thy flesh and thy body are consumed (Ibid. v. 9, seq.). For who are aliens from us but malignant spirits, who are separated from the lot of the heavenly country? And what is our honour but that, though made in bodies of clay, we are yet created after the image and likeness of our Maker? Or who else is cruel but that apostate angel, who has both smitten himself with the pain of death through pride, and has not spared, though lost, to bring death upon the human race? He therefore gives his honour unto aliens who, being made after the image and likeness of God, devotes the seasons of his life to the pleasures of malignant spirits. He also surrenders his years

to the cruel one who spends the space of life accorded him after the will of the ill-domineering adversary. And in the same place it is well added, Lest haply strangers be filled with thy wealth, and labours be in the house of a stranger. For whosoever, through the healthy estate of body received by him, or the wisdom of mind granted to him, labours not in the practice of virtues but in the perpetration of vices, he by no means fills his own house, but the habitations of strangers, with his wealth: that is, he multiplies the deeds of unclean spirits, and indeed so acts, in his luxuriousness or his pride, as even to increase the number of the lost by the addition of himself. Further, it is well added, And thou moan at the last, when thy flesh and thy body are consumed. For, for the most part, the health of the flesh which has been received is spent through vices: but, when it is suddenly withdrawn, when the flesh is worn with afflictions, when the soul is already urged to go forth, then lost health, long enjoyed for ill, is sought again as though for living well. And then men moan for that they would not serve God, when altogether unable to repair the losses of their

negligence by serving Him. Whence it is said in another place, When He slew them, then they sought Him (Ps. lxxvii. 34).

But, on the other hand, the sick are to be admonished that they feel themselves to be sons of God in that the scourge of discipline chastises them. For, unless He purposed to give them an inheritance after correction, He would not have a care to educate them by afflictions. For hence the Lord says to John by the angel, Whom I love I rebuke and chasten (Rev. iii. 19; Prov. iii. 11). Hence again it is written, My son despise not thou the discipline of the Lord, nor faint when thou art rebuked of Him. For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth (Heb. xii. 5, 6). Hence the Psalmist says, Many are the tribulations of the righteous, and out of all these hath the Lord delivered them (Ps. xxxiii. 20). Hence also the blessed Job, crying out in his sorrow, says, If l be righteous, I will not lift up my head, being saturated with affliction and misery (Job x. 15). The sick are to be told that, if they believe the heavenly country to be their own, they must needs endure labours in this as in a strange land. For hence it was that the stones were hammered outside, that they might be laid without sound of hammer in the building of the temple of the Lord; because, that is, we are now hammered with scourges without, that we may be afterwards set in our places within, without stroke of discipline, in the temple of God;

to the end that strokes may now cut away whatever is superfluous in us, and then the concord of charity alone bind us together in the building. The sick are to be admonished to consider what severe scourges of discipline chastise our sons after the flesh for attaining earthly inheritances. What pain, then, of divine correction is hard upon us, by which both a never-to-be-lost inheritance is attained, and punishments which shall endure for ever are avoided? For hence Paul says, We have had fathers of our flesh as our educators, and we gave them reverence: shall we not much more be in subjection unto the Father of spirits and live? And they indeed for a few days educated us after their own will; but He for our profit in the receiving of His sanctification (Heb. xii. 9, 10).

The sick are to be admonished to consider how great health of the heart is in bodily affliction, which recalls the mind to knowledge of itself, and renews the memory of infirmity which health for the most part casts away, so that the spirit, which is carried out of itself into elation, may be reminded by the smitten flesh from which it suffers to what condition it is subject. Which thing is rightly signified to Balaam (had he but been willing to follow obediently the voice of God) in the very retardation of his journey (Num. xxii. 23, seq.). For Balaam is on his way to attain his purpose; but the animal which is under him thwarts his desire. The ass, stopped by the prohibition, sees an angel which the human mind sees not; because for the most part the flesh, slow through afflictions, indicates to the mind from the scourge which it endures the God whom the mind itself which has the flesh under it did not see, in such sort as to impede the eagerness of the spirit which desires to advance in this world as though proceeding on a journey, until it makes known to it the invisible one who stands in its way. Whence also it is well said through Peter, He had the dumb beast

of burden for a rebuke of his madness, which speaking with a man's voice forbade the foolishness of the prophet (2 Pet. ii. 16). For indeed a man is rebuked as mad by a dumb beast of burden, when an elated mind is reminded by the afflicted flesh of the good of humility which it ought to retain. But Balaam did not obtain the benefit of this rebuke for this reason, that, going to curse, he changed his voice, but not his mind. The sick are to be admonished to consider how great a boon is bodily affliction, which both washes away committed sins and restrains those which might have been committed, which inflicts on the troubled mind wounds of penitence derived from outward stripes. Whence it is written, The blueness of a wound cleanseth away evil, and stripes in the secret parts of the belly (Prov. xx. 30). For the blueness of a wound cleanseth away evil, because the pain of scourges cleanses iniquities, whether meditated or perpetrated. But by the appellation of belly the mind is wont to be understood. For that the mind is called the belly is taught by that sentence in which it is written, The spirit of man is the lamp of the Lord, which searcheth all the secret parts of the belly (Ibid.

27). As if to say, The illumination of Divine inspiration, when it comes into a man's mind, shews it to itself by illuminating it, whereas before the coming of the Holy Spirit it both could entertain bad thoughts and knew not how to estimate them. Then, the blueness of a wound cleanses away evil, and stripes in the secret parts of the belly, because when we are smitten outwardly, we are recalled, silent and afflicted, to memory of our sins, and bring back before our eyes all our past evil deeds, and through what we suffer outwardly we grieve inwardly the more for what we have done. Whence it comes to pass that in the midst of open wounds of the body the secret stripe in the belly cleanses us more fully, because a hidden wound of sorrow heals the iniquities of evil-doing.

The sick are to be admonished, to the end that they may keep the virtue of patience, to consider incessantly how great evils our Redeemer endured from those whom He had created; that He bore so many vile insults of reproach; that, while daily snatching the souls of captives from the hand of the old enemy, He took blows on the face from insulting men; that, while washing us with the water of salvation, He hid not His face from the spittings of the faithless; that, while delivering us by His advocacy from eternal punishments, He bore scourges in silence; that, while giving to us everlasting honours among the choirs of angels, He endured buffets; that, while saving us from the prickings of our sins, He refused not to submit His head to thorns; that, while inebriating us with eternal sweetness, He accepted in His thirst the bitterness of gall; that He Who for us adored the Father though equal to Him in Godhead, when adored in mockery held His peace: that, while preparing life for the dead, He Who was Himself the life came even unto death. Why, then, is it thought hard that man should endure scourges from God for evil-doing, if God underwent so great evils for well-doing? Or who with sound understanding can be ungrateful for being himself smitten, when even He Who lived here without sin went not hence without a scourge?

How those who fear scourges and those who contemn them are to be admonished.