Pastoral Rule

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, You have lied, and hast not remembered Me, nor laid it to your heart, because I have held My peace and been as one that saw not. 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 offenses. Whence it is well said by the Psalmist, Sinners have built upon my back. 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; where the said prophet presently adds, And when I had dug 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 portrayed 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 shown 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 portrayed upon the wall, inasmuch as it is written, And covetousness, which is idolatry. 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 portrayed; 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, portrayed 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 behooves 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, you which are spiritual restore such an one in the spirit of meekness, considering yourself, lest you also be tempted; as if to say plainly, When what you see of the infirmity of another displeases you, consider what you are; 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 show 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 you a tile, and you shall lay it before you, and pourtray upon it the city Jerusalem. And immediately it is subjoined, And you shall 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 immediately subjoined, And do thou take unto you an iron frying-pan, and you shall set it for a wall of iron between you 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 you a tile, and you shall lay it before you, and pourtray upon it the city Jerusalem?