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.
Chapter XI.
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.
Part III.
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.