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That the ruler should be, through humility, a companion of good livers, but, through the zeal of righteousness, rigid against the vices of evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to have said in my book on morals (Lib. xxi., Moral, cap. 10, nunc. n. 22), it is clear that nature produced all men equal; but, through variation in the order of their merits, guilt puts some below others. But the very diversity which has accrued from vice is ordered by divine judgment, so that, since all men cannot stand on an equal footing, one should be ruled by another. Hence all who are over others ought to consider in themselves not the authority of their rank, but the equality of their condition and rejoice not to be over men, but to do them good. For indeed our ancient fathers are said to have been not kings of men, but shepherds of flocks. And, when the Lord said to Noe and his children, Increase and multiply, and replenish the earth (Gen. ix. 1), He at once added, And let the fear of you and the dread of you be upon all the beasts of the earth. Thus it appears that, whereas it is ordered that the fear and the dread should be upon the beasts of the earth, it is forbidden that it should be upon men. For man is by nature preferred to the brute beasts, but not to other men; and therefore it is said to him that he should be feared by the beasts, but not by men; since to wish to be feared by one’s equal is to be proud against nature. And yet it is necessary that rulers should be feared by their subjects, when they find that God is not feared by them; so that those who have no dread of divine judgments may at any rate, through human dread, be afraid to sin. For superiors by no means shew themselves proud in seeking to inspire this fear, in which they seek not their own glory, but the righteousness of their subordinates. For in exacting fear of themselves from such as live perversely, they lord it, as it were, not over men, but over beasts, inasmuch as, so far as their subordinates are bestial, they ought also to lie subdued to dread.
But commonly a ruler, from the very fact of his being pre-eminent over others, is puffed up with elation of thought; and, while all things serve his need, while his commands are quickly executed after his desire, while all his subjects extol with praises what he has done well, but have no authority to speak against what he has done amiss, and while they commonly praise even what they ought to have reproved, his mind, seduced by what is offered in abundance from below, is lifted up above itself; and, while outwardly surrounded by unbounded favour, he loses his inward sense of truth; and, forgetful of himself, he scatters himself on the voices of other men, and believes himself to be such as outwardly he hears himself called rather than such as he ought inwardly to have judged himself to be. He looks down on those who are under him, nor does he acknowledge them as in the order of nature his equals; and those whom he has surpassed in the accident of power he believes himself to have transcended also in the merits of his life; he esteems himself wiser than all whom he sees himself to excel in power. For indeed he establishes himself in his own mind on a certain lofty eminence, and, though bound together in the same condition of nature with others, he disdains to regard others from the same level; and so he comes to be even like him of whom it is written, He beholdeth all high things: he is a king over all the children of pride (Job xli. 25). Nay, aspiring to a singular eminence, and despising the social life of the angels, he says, I will place my seat in the north, and I will be like unto the Most High (Isai. xiv. 13). Wherefore through a marvellous judgment he finds a pit of downfall within himself, while outwardly he exalts himself on the summit of power. For he is indeed made like unto the apostate angel, when, being a 15bman, he disdains to be like unto men. Thus Saul, after merit of humility, became swollen with pride, when in the height of power: for his humility he was preferred, for his pride rejected; as the Lord attests, Who says, When thou wast little in thine own sight, did I not make thee the head of the tribes of Israel (1 Sam. xv. 17)? He had before seen himself little in his own eyes, but, when propped up by temporal power, he no longer saw himself little. For, preferring himself in comparison with others because he had more power than all, he esteemed himself great above all. Yet in a wonderful way, when he was little with himself, he was great with God; but, when he appeared great with himself, he was little with God. Thus commonly, while the mind is inflated from an affluence of subordinates, it becomes corrupted to a flux of pride, the very summit of power being pander to desire. And in truth he orders this power well who knows how both to maintain it and to combat it. He orders it well who knows how through it to tower above delinquencies, and knows how with it to match himself with others in equality. For the human mind commonly is exalted even when supported by no authority: how much more does it lift itself on high when authority lends itself to its support! Nevertheless he dispenses this authority aright, who knows how, with anxious care, both to take of it what is helpful, and also to reject what tempts, and with it to perceive himself to be on a par with others, and yet to put himself above those that sin in his avenging zeal.
But we shall more fully understand this distinction, if we look at the examples given by the first pastor. For Peter, who had received from God the principality of Holy Church, from Cornelius, acting well and prostrating himself humbly before him, refused to accept immoderate veneration, saying, Stand up; do it not; I myself also am a man (Acts x. 26). But, when he discovers the guilt of Ananias and Sapphira, he soon shews with how great power he had been made eminent above all others. For by his word he smote their life, which he detected by the penetration of his spirit; and he recollected himself as chief within the Church against sins, though he did not acknowledge this, when honour was eagerly paid him, before his brethren who acted well. In one case holiness of conduct merited the communion of equality; in the other avenging zeal brought out to view the just claims of authority. Paul, too, knew not himself as preferred above his brethren who acted well, when he said, Not for that we have dominion over your faith, but are helpers of your joy (2 Cor. i. 23). And he straightway added, For by faith ye stand: as if to explain his declaration by saying, For this cause we have not dominion over your faith, because by faith ye stand; for we are your equals in that wherein we know you to stand. He knew not himself as preferred above his brethren, when he said, We became babes in the midst of you (1 Thess. ii. 7); and again, But ourselves your servants through Christ (2 Cor. iv. 5). But, when he found a fault that required to be corrected, straightway he recollected himself as a master, saying, What will ye? Shall I come unto you with a rod (1 Cor. iv. 21)?
Supreme rule, then, is ordered well, when he who presides lords it over vices, rather than over his brethren. But, when superiors correct their delinquent subordinates, it remains for them anxiously to take heed how far, while in right of their authority they smite faults with due discipline, they still, through custody of humility, acknowledge themselves to be on a par with the very brethren who are corrected; although for the most part it is becoming that in our silent thought we even prefer the brethren whom we correct to ourselves. For their vices are through us smitten with the vigour of discipline; but in those which we ourselves commit we are lacerated by not even a word of upbraiding. Wherefore we are by so much the more bounden before the Lord as among men we sin unpunished: but our discipline renders our subordinates by so much the freer from divine judgment, as it leaves not their faults without retribution here. Therefore, in the heart humility should be maintained, and in action discipline. And all the time there is need of sagacious insight, lest, through excessive custody of the virtue of humility, the just claims of government be relaxed, and lest, while any superior lowers himself more than is fit, he be unable to restrain the lives of his subordinates under the bond of discipline. Let rulers, then, maintain outwardly what they undertake for the benefit of others: let them retain inwardly what makes them fearful in their estimate of themselves. But still let even their subjects perceive, by certain signs coming out becomingly, that in themselves they are humble; so as both to see something to be afraid of in their authority, and to acknowledge something to imitate with respect to humility. Therefore let those who preside study without intermission that in proportion as their power is seen to be great externally it be kept down within themselves internally; that it vanquish not their thought; that the 16bheart be not carried away to delight in it; lest the mind become unable to control that which in lust of domination it submits itself to. For, lest the heart of a ruler should be betrayed into elation by delight in personal power, it is rightly said by a certain wise man They have made thee a leader: lift not up thyself, but be among them as one of them (Ecclus. xxxii. 1). Hence also Peter says, Not as being lords over God’s heritage, but being made ensamples to the flock (1 Pet. v. 3). Hence the Truth in person, provoking us to higher virtuous desert, says, Ye know that the princes of the Gentiles exercise dominion over them, and they that are greater exercise authority upon them. It shall not be so among you, but whosoever will be greater among you, let him be your minister; and whosoever will be chief among you, let him be your servant; even as the San of Man came not to be ministered to, but to minister (Matth. xx. 25). Hence also He indicates what punishments are in store for the servant who has been elated by his assumption of government, saying, But and if that evil servant shall say in his heart, My Lord delayeth his coming, and shall begin to smite his fellow-servants, and to eat and drink with the drunken, the Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites (Matth. xxiv. 48, seq.). For he is rightly numbered among the hypocrites, who under pretence of discipline turns the ministry of government to the purpose of domination. And yet sometimes there is more grievous delinquency, if among perverse persons equality is kept up more than discipline. For Eli, because, overcome by false affection, he would not punish his delinquent sons, smote himself along with his sons before the strict judge with a cruel doom (1 Sam. iv. 17, 18). For on this account it is said to him by the divine voice, Thou hast honoured thy sons more than Me (Ibid. ii. 29). Hence, too, He upbraids the shepherds through the prophet, saying, That which was broken ye have not bound up, and that which was cast away ye have not brought back (Ezek. xxxiv. 4). For one who had been cast away is brought back, when any one who has fallen into sin is recalled to a state of righteousness by the vigour of pastoral solicitude. For ligature binds a fracture when discipline subdues a sin, lest the wound should bleed mortally for want of being compressed by the severity of constraint. But often a fracture is made worse, when it is bound together unwarily, so that the cut is more severely felt from being immoderately constrained by ligaments. Hence it is needful that when a wound of sin in subordinates is repressed by correction, even constraint should moderate itself with great carefulness, to the end that it may so exercise the rights of discipline against delinquents as to retain the bowels of loving-kindness. For care should be taken that a ruler shew himself to his subjects as a mother in loving-kindness, and as a father in discipline. And all the time it should be seen to with anxious circumspection, that neither discipline be rigid nor loving-kindness lax. For, as we have before now said in our book on Morals (Lib. xx., Moral n. 14, c. 8, et ep. 25, lib. 1), there is much wanting both to discipline and to compassion, if one be had without the other. But there ought to be in rulers towards their subjects both compassion justly considerate, and discipline affectionately severe. For hence it is that, as the Truth teaches (Luke x. 34), the man is brought by the care of the Samaritan half dead into the inn, and both wine and oil are applied to his wounds; the wine to make them smart, the oil to soothe them. For whosoever superintends the healing of wounds must needs administer in wine the smart of pain, and in oil the softness of loving-kindness, to the end that through wine what is festering may be purged, and through oil what is curable may be soothed. Gentleness, then, is to be mingled with severity; a sort of compound is to be made of both; so that subjects be neither exulcerated by too much asperity, nor relaxed by too great kindness. Which thing, according to the words of Paul (Heb. ix. 4), is well signified by that ark of the tabernacle, in which, together with the tables, there as a rod and manna; because, if with knowledge of sacred Scripture in the good ruler’s breast there is the rod of constraint, there should be also the manna of sweetness. Hence David says, Thy rod and thy staff, they have comforted me (Ps. xxiii. 4). For with a rod we are smitten, with a staff we are supported. If, then, there is the constraint of the rod for striking, there should be also the comfort of the staff for supporting. Wherefore let there be love, but not enervating; let there be vigour, but not exasperating; let there be zeal, but not immoderately burning; let there be pity; but not sparing more than is expedient; that, while justice and mercy blend themselves together in supreme rule, he who is at the head may both soothe the hearts of his subjects in making them afraid, and yet in soothing them constrain them to reverential awe.
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