HOMILY XI.
Among the other miracles of prophecy, the books of the prophets also have this wonder: that just as in them things are explained by words, so sometimes words are explained by things, so that not only their sayings but also their deeds are prophecy. Hence it is now said: "I came to the captivity, to the heap of new fruits, to those who dwelt by the river Chobar." When the occasion required that he should have indicated that he was coming to the captivity, what necessity of speaking was there to express the place also through fruits, saying "to the heap of new fruits," unless it is that often causes are signified through things and places? For many years of captivity had already passed while Ezekiel was prophesying, and of those who had been led into captivity, many had already died in the death of the flesh, to whose children the prophet was coming to speak. Hence it is also said to him above: "Son of man, I am sending you to the children of Israel, to apostate nations who have departed from me. Their fathers transgressed my covenant until this day, and the children are of stiff neck and indomitable heart, to whom I am sending you." Because many of these were going to believe and through obedience were going to arrive at the fertility of good work, they are called a heap of fruits. For that good souls are called the fruits of God, another prophet testifies, saying: "Israel is holy to the Lord, the firstfruits of his fruits." For the Gentiles converted to the faith also became the fruits of the Lord afterward. But because Israel first believed in the Lord, this prophet rightly called him the firstfruits of his fruits. Therefore, because the prophet was sent not to the earlier people but brought words to the children of that same people, he came to a heap of new fruits. But what is designated by the river Chobar, we have already said above; we do not repeat these things now, lest by repeating we generate tedium. There follows: "And I sat where they were sitting, and I remained there seven days mourning in their midst."
It should be noted with what great compassion the holy prophet joins himself to the captive people, and by sitting and grieving unites himself to their sorrows, because the root of the word is the power of the work. And that speech is willingly received by the hearer which is brought forth by the preacher with compassion of soul. Thus when iron is joined with iron, it is first liquefied, so that afterwards it may be held fast by itself in turn. For if it does not first become soft, it cannot afterwards hold firmly. Thus the prophet sat with the captive people, and stood grieving in their midst, so that while through the grace of charity he rendered himself softer to them by condescending, he might immediately hold them through the strength of the word. But if the Israelite people, who are called the house of exasperation, because they did not recognize their faults even amid scourges, did not depress their spirit with any grief, the prophet took care to sit grieving among those who were rejoicing, so that by being silent he might show what he had come to teach by speaking. And before he spoke words, in this that he was silent in grief he took on the form of words. There follows: And when seven days had passed, the word of the Lord came to me, saying.
In that he sat mourning for seven days, and after the seventh day received the words of the Lord's command that he ought to speak, he clearly indicates that during those same days he had been silent while mourning. Now he had been sent to preach, and yet sitting for seven days he was silent. What is it that the holy prophet suggests to us in this silence of his, except that he truly knows how to speak who has first learned how to be silent well? For the discipline of silence is, as it were, a kind of nourishment for speech. And rightly does he receive the gift of speaking through increasing grace, who first keeps silent in an orderly manner through humility. Hence it is said through Solomon: "A time to be silent, and a time to speak." For he did not say, "A time to speak, and a time to be silent," but he puts the time for silence first, and afterwards adds that for speaking, because we ought to learn to speak not by speaking but by being silent. If therefore the holy prophet who had been sent to speak was first silent for a long time, so that afterwards he might speak rightly, we must consider how great a fault it is for him not to be silent whom no necessity compels to speak. There follows: "Son of man, I have made you a watchman for the house of Israel."
It should be noted that He whom the Lord sends to preach, He declares to be a watchman. For he to whom the care of others is committed is called a watchman, so that he may sit in the height of the mind and draw the meaning of his name from the power of his action. For he is not a watchman who is in the lowest place. Indeed, a watchman always stands in a high place, so that he may see from afar whatever is to come. And whoever is appointed as a watchman of the people ought to stand on high through his life, so that he may be able to benefit them through his foresight. Hence another prophet admonishes the watchman, saying: "Get up onto a high mountain, you who bring good tidings to Zion." So that evidently he who has undertaken the office of preaching may ascend to the height of good action; may pass over to lofty things and transcend the works of those who have been committed to him; so that he may see the life of his subjects all the more keenly, inasmuch as he does not subject his mind to the earthly things which he looks down upon.
Oh how harsh to me are these words that I speak, because in speaking I strike myself, whose tongue neither maintains preaching as is worthy, nor does my life follow my tongue to the extent that it is able to maintain it. I am often entangled in idle words, and I cease from exhortation and the edification of my neighbors, being sluggish and negligent. I have become mute and verbose in the sight of God—mute in necessary things, verbose in idle ones. But behold, the word of God concerning the life of a watchman compels me to speak. I cannot be silent, and yet I fear to strike myself by speaking. I will speak, I will speak, so that the sword of God's word may pass even through me to pierce the heart of my neighbor. I will speak, I will speak, so that the word of God may sound against me even through me. I do not deny that I am guilty; I see my sluggishness and negligence. Perhaps before the merciful Judge the very recognition of fault will be an obtaining of pardon.
And indeed while I was stationed in a monastery, I was able both to restrain my tongue from idle words and to keep my mind almost continuously fixed on the intention of prayer. But after I placed the shoulder of my heart beneath the pastoral burden, my mind cannot collect itself upon itself regularly, because it is divided among many things. For I am compelled now to examine the affairs of churches, now of monasteries, often to weigh the lives and deeds of individuals; now to bear certain business matters of citizens, now to groan over the attacking swords of barbarians, and to fear wolves lying in wait for the flock entrusted to me; now to take care of material concerns, lest resources fail those very ones who are held by the rule of discipline, now to endure certain plunderers with equanimity, now to oppose them while striving to preserve charity. Therefore, when my mind is led torn and mangled to think upon so many and such great matters, when does it return to itself, so that it might gather itself wholly for preaching and not withdraw from the ministry of speaking the word? Moreover, because by the necessity of my position I am often joined with secular men, sometimes I relax the discipline of my tongue. For if I keep myself in the constant rigor of my strictness, I know that I am avoided by the weaker ones, and I never draw them to what I desire. Hence it happens that often I patiently hear even their idle talk. But because I myself am also weak, being drawn along a little in idle conversations, I now begin to speak willingly those things which I had begun to hear unwillingly; and where it was wearisome to fall, it becomes pleasant to lie there. Who then or what manner of watchman am I, who do not stand on the mountain of action, but still lie in the valley of weakness? Yet the creator and redeemer of the human race is powerful to grant to unworthy me both the height of life and the efficacy of speech, for whose love I do not spare even myself in speaking his word.
The life of a watchman, therefore, must always be both lofty and circumspect. Lest he succumb to the love of earthly things, let it be lofty; lest he be struck by the darts of the hidden enemy, let it be circumspect on every side. Nor is it sufficient for a watchman to live loftily, unless he also continually draws his hearers to lofty things by speaking, and kindles their minds by speaking to the love of the heavenly homeland. But he does these things rightly when his tongue blazes forth from his life. For a lamp that does not burn in itself does not ignite the thing beneath which it is placed. Hence Truth says of John: He was a burning and shining lamp. Burning, that is, through heavenly desire, shining through the word. Therefore, that the truth of preaching may be preserved, the loftiness of living must necessarily be maintained. Hence it is also rightly said in the voice of the Bridegroom of holy Church in the Song of Songs: Your nose is like a tower of Lebanon. What kind of praise is it, my brothers, that the bride's nose should be compared to a tower? But since we always distinguish pleasant and foul odors through the nose, what is designated by the nose except the discernment of watchmen? This nose is said to be both like a tower and of Lebanon, because indeed the discernment of overseers must always be fortified with circumspection and established in loftiness of life—that is, not lie prostrate in the valley of feeble work. For just as a tower is placed on a mountain for watching so that enemies who approach may be seen from afar, so the life of a preacher must always remain fixed on high, so that in the manner of nostrils he may distinguish the stench of vices and the fragrance of virtues. Let him look far ahead at the assaults of malignant spirits, and render the souls committed to him cautious through his foresight. There follows: And you shall hear the word from my mouth, and you shall announce to them from me.
Behold, again the prophet is warned not to presume to speak what he has not heard, but first to open the ear of his heart to the voice of the Creator, and afterward to open the mouth of his body to the ears of the people. Hence another prophet says: I will incline my ear to a parable, I will open my proposition on the psaltery. For he who preaches rightly first, as has been said, inclines the ear of his heart to the inward speaking, so that afterward he may open the mouth of his body in the proposition of admonition. There follows: If when I say to the wicked, You shall surely die, you do not announce it, nor speak so that he may turn from his wicked way and live; that wicked man shall die in his iniquity, but his blood I will require at your hand.
In these words, what should we note, what should we carefully consider, except that the subject does not die because of the fault of the superior, nor is the superior without fault when, not hearing the words of life, the subject dies by his own fault? For death is owed to the impious, but the way of life must be announced to him by the watchman, and his impiety must be rebuked. But if the watchman is silent, the impious man himself will die in his iniquity, because it was the merit of his impiety that he was not worthy for the watchman's word to reach him. But the Lord requires his blood from the hand of the watchman, because he himself killed him, because by remaining silent he betrayed him to death. In both of these cases, we must weigh how closely connected are the sins of subjects and superiors, because where the subject dies by his own fault, there the one who is in charge, because he was silent, is held guilty of death. Consider therefore, dearest brothers, consider, because the fact that we are not worthy pastors is also due to your fault, over whom we have been placed as prelates. And if at times you slide into iniquity, this is also due to our guilt, since you do not have us resisting and crying out against your wicked desires. Therefore you spare both yourselves and us if you cease from wicked work. We spare both you and ourselves when we do not keep silent about what displeases. Oh how free from the blood of those committed to him was that excellent preacher who said: I am clean from the blood of all; for I did not shrink from announcing to you the whole counsel of God. For if he had not announced it, he would not be clean from blood. But because he strove to announce the whole counsel of God to them, he was clean from their blood. By this voice we are summoned, we are bound, we are shown to be guilty, we who are called priests, who on top of the evils that are our own also add the deaths of others, because we kill as many as we see going to death daily while we remain lukewarm and silent.
But when it is said: "His blood I will require at your hand," if by the name of blood in this passage the death of the body is designated, our fear regarding our silence is greatly increased, because if he who is set over others as a watchman is held so gravely guilty even for the bodily death of those who will someday die anyway, by what guilt is he bound for the death of the soul of his subjects, which could have lived forever if it had heard words of correction? But sins can better be signified by the name of blood. Whence a certain one, when he was lamenting the sins of the flesh, said: "Deliver me from bloodguilt, O God, God of my salvation." Therefore the blood of the dying is required at the hand of the watchman, because the sin of the subject is imputed to the fault of the superior if he has remained silent. There is therefore something he can do, so that even when his subject dies he may render himself free. Let him rise up, keep watch, oppose evil deeds, as it is written: "Run about, make haste, rouse your friend; give no sleep to your eyes, nor let your eyelids slumber." Whence here also it is added: "But if you warn the wicked, and he is not converted from his wickedness and from his wicked way, he indeed shall die in his wickedness, but you have delivered your soul."
For then your subject dies without you, when in the cause of death he has endured you as one who does not speak against it. For you are joined to the death which you do not oppose. And it should be noted what things ought to be preached by the watchman, namely faith and works. For he says: "But if you have announced to the wicked man, and he has not been converted from his wickedness and from his wicked way." For wickedness pertains to unbelief, but the wicked way pertains to depraved action. And every watchman ought to have this zeal: that he first draw people to the piety of faith, and afterward to the pious way, that is, to good action.
But since the discussion has turned to exhortation, we ought briefly to make known how great should be the order and consideration of speech in the mouth of a pastor. For a teacher ought to weigh what he speaks, to whom he speaks, when he speaks, how he speaks, and how much he speaks. For if one of these is lacking, the speech will not be fitting. Indeed it is written: "If you offer rightly, but do not divide rightly, you have sinned." We offer rightly when we do a good work with good zeal; but we do not divide rightly if we neglect to have discretion in the good work. For we ought to consider what we speak, so that according to Paul's words, "Let our speech always be seasoned with grace as with salt."
We must consider to whom we are speaking, because often a word of rebuke that one person accepts, another does not accept. And often the same person becomes different according to their deed. Hence Nathan the prophet struck David after his adultery with a strong sentence of rebuke. When he spoke about the one who seized the sheep, saying "The man who did this is a son of death," he immediately responded to him, saying: "You are that man." Yet when he spoke to him about Solomon's kingdom, because there was no fault, he humbly prostrated himself before him in adoration. Therefore in one and the same person, because the circumstances were different, the prophetic discourse was also different.
When we ought to speak must also be considered, because often even if reproof is delayed, it is afterwards kindly received. And sometimes it grows weak, if it has lost the time when it ought to have been brought forth earlier. For the wise woman also, seeing Nabal drunk, did not wish to reprove him for the fault of his avarice, but when the wine was digested she profitably struck him with the words of her reproof. And the Prophet announces that the tongues of flatterers are not to be deferred to a subsequent time, who says: "Let them immediately be confounded with shame who say to me, Well done, well done." For flattery, if it is patiently endured even for a time, increases, and little by little soothes the mind, so that it grows soft from the rigor of its rectitude in the delight of speech. But lest it should increase, it must be struck immediately and without delay.
We must also consider how we speak. For often the words that call one person back to salvation wound another. Hence the apostle Paul, who admonishes Titus, saying: "Rebuke with all authority," exhorts Timothy, saying: "Reprove, entreat, rebuke with all patience and teaching." Why does he prescribe authority to one and patience to the other, unless because he perceived that the one was of a gentler spirit, while the other was of a more fervent spirit? Upon the gentle one, severity of speech had to be enjoined through the authority of command, but he who burned with fervor of spirit needed to be tempered through patience, lest if he grew more heated than was right, he would not lead the wounded back to salvation, but would wound the healthy.
We must also be careful how much we speak, lest if we draw out a word of exhortation or reproof too long for one who cannot bear much, we lead our hearer to weariness. Hence the same excellent preacher speaks to the Hebrews, saying: "I beseech you, brethren, that you bear with the word of consolation, for I have written to you in very few words." This is especially fitting for the weak, that they hear few things indeed, and things they are able to grasp, but things that pierce their mind with the sorrow of repentance. For if a lengthy discourse of exhortation is spoken to them all at once, because they cannot retain many things, they lose everything together. Hence physicians of bodies also apply cloths to ailing stomachs with suitable medicine, but they apply it thinly, lest if they are filled with much medicine, they not help the weakness of the stomach by strengthening it, but burden it by oppressing it.
It should be known, however, that even if at times a rather lengthy discourse exceeds its proper measure, this is not dangerous for the hearers. But if how something is said, and to whom it is said, is not carefully considered, it is very dangerous. For modest minds, if they have perhaps committed some faults, should be reproved gently, because if they are rebuked too harshly, they are broken rather than instructed. On the other hand, harsh and shameless minds, if they are reproved gently, are provoked by that very gentleness to greater faults.
We learn this well in the same distinguished preacher, who when he knew that the Corinthians were divided into schism out of love for personalities, being considerate of their modesty, began his speech to them with thanksgiving and praises, saying: "I give thanks to my God always for you in the grace of God, which was given to you in Christ Jesus, because in all things you have been made rich in him, in all speech and in all knowledge, just as the testimony of Christ has been confirmed in you." He adds further and says: "So that you lack nothing in any grace, as you await the revelation of our Lord Jesus Christ." I ask you, Paul, if they already lack nothing, why do you weary yourself writing to them? Why do you speak while positioned at a distance? Let us consider then, dearest brothers, how much he praises them. Behold, he asserts that the grace of God was given to them, he says they were made rich in all things in all speech and in all knowledge; he declares that the testimony of Christ, that is, what he testified about himself by dying and rising, has been confirmed in their life, and he attests that they lack nothing in any grace. Who, I ask, would believe that shortly after he rebukes those whom he praises so much? For after other things he adds: "But I beseech you, brothers, by the name of our Lord Jesus Christ, that you all say the same thing, and that there be no schisms among you." For how could schism creep in among those so perfect and so praiseworthy? "For it has been signified to me about you, my brothers, by those who are of Chloe, that there are contentions among you. But this I say, that each one of you says: 'I indeed am of Paul, but I am of Apollo, but I am of Cephas, but I am of Christ.'" Behold, those whom he had praised in all speech and in all knowledge, those whom he had said lacked nothing in any grace, speaking a little while, coming gently to rebuke, he reproves as divided among themselves; and those whose health he had first described, he afterward laid open their wounds. For a skilled physician, seeing a wound that must be cut, but perceiving the patient to be fearful, stroked it for a long time, and suddenly struck. First he placed the soothing hand of praise, and afterward he drove in the blade of rebuke. For unless modest minds are reproved with gentle stroking, so that they hear from other matters what they might take for consolation, through rebuke they immediately fall into despair.
But did Paul lie, so that he first said they lacked nothing in all grace, when afterward he was going to say they lacked unity? Far be it: who, even if foolish, would believe such things of him? But because there were among the Corinthians some filled with all grace, and there were some cut off by favoritism toward persons, he began with praises of the perfect, so that by modest rebuke he might arrive at reproof of the weak. And in this too he drew upon the practice of bodily medicine for the healing of the heart. For when a physician looks at a wound to be treated, he first touches those parts around the wound that are healthy, so that afterward he may gently reach by touching those that are wounded. Therefore when Paul praised the perfect among the Corinthians, he touched the healthy parts near the wound; but when he reproved the weak for their division, he struck the wound in the body.
Let us see, however, how this same man who is led with such modesty and gentleness to correct the Corinthians conducts himself against the Galatians, who had departed from the faith. For without any patience of modesty offered beforehand, without any sweetness of speech granted in advance, those whom he knew had departed from the faith he rebukes with invective from the very beginning of his epistle. For after the greeting, he began thus: "I marvel that you are so quickly being transferred from him who called you in the grace of Christ." To whom also, after other things, he adds in open rebuke: "O foolish Galatians, who has bewitched you?" For hard minds, unless they were struck with open rebuke, would in no way recognize the evil they had done. For often those who are shameless feel they have sinned only to the degree that they are rebuked for the sins they have committed, so that they consider their faults to be lesser when a lesser invective chastises them, and those which they see are vehemently reproved they perceive to be greater. Hence it is necessary that the speech of the preacher must always be formed according to the quality of the hearers, lest he speak harshly to the modest or gently to the shameless. But what is surprising if the dispenser of God's word does this, when even the farmer who casts seeds into the ground first considers beforehand the quality of the soil, which seeds it seems suited for, and after he has considered the quality beforehand, then he scatters the seeds? But because we have drawn out the discussion about the quality of teaching too long, it is fitting that we return to the order of exposition which we had begun. "But if the just man, having turned away, does iniquity from his justice, I will place a stumbling block before him; he himself will die, because you did not announce it to him. He will die in his sin, and his deeds of justice which he did will not be remembered; but his blood I will require from your hand."
Because the preacher remained silent toward the just man who fell into sin, he is held guilty of his blood. And he who did not strive to be diligent in preaching has become a participant in damnation. But when it is said: "He will die in his sin, and his acts of justice which he performed will not be remembered," we must especially consider this: that when we commit evil deeds, we recall our past good deeds to memory in vain, since in the perpetration of evil there should be no confidence in past good deeds. But it can be asked whether preaching should be done to the just man after he has fallen, or also before he falls? The preacher must be vigilant lest he come to a fall—without doubt, even before he falls. For it follows: "But if you warn the just man not to sin, and the just man does not sin, he shall surely live, because you warned him; and you will have delivered your own soul."
If, therefore, the preacher freed his soul because he warned the just man not to sin, when the just man has fallen into sin while the preacher remained silent, the preacher is held guilty because he was silent. But who among us, I ask, is sufficient for these things, not only to zealously rebuke sinners, but also to watch over the just lest they fall? For we, conscious of our own weakness, when we behold just men, do not presume to admonish them to hold to the way of justice, which we see they already hold; and yet it is the duty of a preacher to admonish even the just. Hence the distinguished preacher said: I am a debtor both to the wise and to the unwise.
But in all these things which have been said about the just man turned to iniquity, this is difficult to speak of, this is greatly to be feared: that the Lord says, "I will place a stumbling block before him." For He says: "If the just man, having turned from his justice, shall commit iniquity, I will place a stumbling block before him." For we say that if he commits iniquity, he stumbles, and what we say is entirely true. Why then does almighty God place a stumbling block before him whom He already sees to have struck against it and fallen through the iniquity he has committed? But the judgments of almighty God are strict; and He who long waits for the sinner to return, places before the one who does not return and who shows contempt yet another place where he may stumble more grievously.
For indeed a sin which is not quickly wiped away through repentance is either a sin and a cause of sin, or a sin and a punishment for sin, or a sin that is simultaneously both a cause and a punishment for sin. For everything that is first committed is a sin. But if it is not quickly cleansed through repentance, by just judgment almighty God permits the bound mind of the sinner to fall into yet another fault, so that the one who refused to amend what he had done through weeping and correction begins to heap sin upon sin. Therefore the sin which is not washed away by the lament of repentance is simultaneously a sin and a cause of sin, because from it arises that by which the sinner's soul is bound still more deeply. But the sin which follows from sin is simultaneously a sin and a punishment for sin, because, as blindness increases, it is generated from the retribution of the prior fault, so that the very increases of vices become, as it were, certain punishments in the sinner. Indeed it sometimes happens that one and the same sin is both a sin and a punishment for sin, and simultaneously a cause of sin. For let us place before our eyes someone who coveted a neighbor's property, which because he could not obtain openly, he seized by theft, but when accused of the theft, he denied under oath that he had taken it. For this man, covetousness was a sin and a cause of sin, because through it he arrived at robbery. But the very theft by which he seized the coveted property both became a sin for him and a punishment for sin, because from the retribution of the concupiscence that was not repressed, it came about that he proceeded to theft, and the fault of the heart grew into action through the vengeance of blindness. But because he took care to cover the theft with perjury, from sin he again begot sin. Therefore the theft which proceeded from covetousness and produced perjury became both a sin and a punishment for the preceding fault, and a sin and a cause of sin for the subsequent fault, because having been born from the former, it generated the latter. This Paul rightly suggested concerning certain ones who understood God but did not honor him, saying: "Although they knew God, they did not glorify him as God or give thanks, but became vain in their thoughts." Behold, there is a sin and a cause of sin. What follows from this cause he adds: "And their foolish heart was darkened. For claiming to be wise, they became fools; and they exchanged the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and of four-footed beasts, and of serpents." Behold, there is a sin and a punishment for sin. But it would be only a sin and a punishment for sin if yet another sin did not follow from this sin. For after their unbelief it is added: "Therefore God handed them over to the desires of their hearts, to uncleanness, so that they dishonor their own bodies among themselves." Those therefore who, knowing God, did not glorify him as God, from that sin which was also a cause of sin were brought to this point as well, that they slipped into the worship of serpents and birds. But because through this blindness they also fell into uncleanness and the disgraces of the flesh, their very blindness of unbelief is both a sin and a punishment for sin in relation to their preceding understanding, but in relation to the subsequent uncleanness it became a sin and a cause of sin. But because these matters have been treated at length in the books of the Morals, we must not linger on them longer now.
But this we must consider with trembling: how the just and almighty God, when He is angry at preceding sins, permits the blinded mind to fall also into others. Hence Moses says: "The sins of the Amorites are not yet complete." David also says: "Add iniquity upon their iniquity, that they may not enter into Your justice." Another prophet also says: "Cursing and lying and murder and theft and adultery have overflowed, and blood has touched blood." For blood touches blood when sin is added to sin, so that before the eyes of God the soul is bloodied by accumulated iniquities. The Apostle Paul says: "That they may fill up their sins always." To John also it is said through the angel: "Let him who does harm do harm still; and let him who is filthy be filthy still." Hence now also the Lord says: "If the just man turns from his justice and commits iniquity, I will place a stumbling block before him." As if He were saying openly: Because he was unwilling to see through repentance where he had already stumbled, I, abandoning him by just judgment, will cause him to stumble elsewhere as well. Yet this placing by the Lord is by no means to press him toward sinning, but to be unwilling to free him from sin; just as it is said of Pharaoh: "I will harden his heart." For the Lord does not harden the heart of the one sinning, but He is said to harden when He does not free from hardness. For the merciful God grants us time for repentance; but when we turn the patience of His grace toward an increase of guilt, that very time which He mercifully arranged for sparing us He turns more strictly toward striking us, so that when someone has been unwilling to return even after receiving a space of time, through this very thing he increases his evils to his condemnation, through which he could have washed them away if he had been willing to convert. Hence it is written: "Do you not know that the kindness of God leads you to repentance? But according to your hardness and impenitent heart, you are storing up wrath for yourself on the day of wrath and of the revelation of the just judgment of God." Therefore from the kindness of almighty God the reprobate stores up wrath for himself on the day of wrath, because while time is received for repenting and is used for sinning, he turns the very remedy of grace into an increase of guilt. Hence also almighty God, because He sees that the remedies He has bestowed are being drawn toward an increase of guilt, turns that very kindness which He bestowed into the strictness of judgment, so that afterward He may strike more heavily from the source whence He now waits more patiently. And because man is unwilling to abandon evil that he may live, he increases the means by which he may die. But whether the just man falls into guilt or the sinner into death, the watchman must fear lest the guilt of those sinning equally entangle him through his silence.
But meanwhile, while I speak, I want to turn my eyes away from myself, and behold, again the divine word drives me back upon myself, that I may see my own negligence and fear that these things I hear are spoken to me. For as I said above, whose heart, scattered among innumerable cares, can gather itself back to itself? For when am I able both to attend carefully to all things around me and to behold myself with a unified mind? When am I able to correct the wickedness of the wicked by pursuing them, to guard the actions of the good by praising and admonishing them, to show terror to some and gentleness to others? When am I able both to think about what is necessary for the brothers and to bear anxiety for the watches of the city against hostile swords, to take care lest citizens perish from a sudden attack, and amid all these things to devote myself fully and effectively to the word of exhortation for the custody of souls? For to speak about God belongs to a mind that is very quiet and free. For then the tongue is rightly directed in speech when the mind has rested securely in tranquility, because agitated water does not return the image of one looking into it, but the face of one gazing is seen in it only when it is not moving. What exhortation, then, dearest brothers, can your watchman offer you, whom the confusion of so many things disturbs? Certainly the prophet of whom we speak, seeing the temple in his final revelation, narrates among other things what he beheld in that same temple, saying: "Earth up to the windows, and the windows were closed." The apostle Paul also says: "For the temple of God is holy, which you are." Now in this temple the windows are the priests and watchmen, who pour forth the light of holy preaching among the faithful people. But when earth reaches up to the windows, the windows are closed, because when earthly thought grows up in the hearts of priests, the windows do not pour forth light, because the priests fall silent from the office of preaching.
There is also another thing very grave in the order of priests, because they are not able to remain fixed in their own meditation like those who lead a quiet and secluded life. For these, as we said above, who are far from a position of governance, are able both to wash the stains of their sins with weeping and after weeping to persist in the same sorrow of mind, just as it is written of a certain good woman who had prayed at the tabernacle and did not change her mind from its purpose after the grace of compunction, when it says: "And her countenance was no longer changed in various ways." In this we must consider that if a woman who was seeking a son lamented thus, how ought a soul that seeks God to lament? But a priest, even after compunction and tears, is compelled to learn whatever needs of his children there are, and to hear patiently those things from which his mind shrinks, and after sighs for heavenly things to bear the burdens of any carnal men whatsoever, and often to pour out his heart into various states with those who come upon him. For sometimes he rejoices over spiritual gains, but when someone grieving comes upon him, unless he takes that person's grief into himself, he is not compassionate toward his tribulation. And sometimes he mourns over the loss of souls, and suddenly there come upon him those who are rejoicing over certain prosperities of theirs; if the priest does not rejoice together with their joy, he is believed to love less those children in whose joy he does not exult, especially since Paul says: "Rejoice with those who rejoice, weep with those who weep."
I see nothing, therefore, so burdensome to the order of priests as to bend the rigor of the mind through compassion, and to change one's disposition according to the persons who come before them; and yet this is greatly necessary. For when a sinner is brought back to the grace of good works through his preaching, what if the preacher himself appears ungracious? Hence through this same prophet it is said in the latter part: "And when the priests minister within, they shall not use woolen garments." Concerning which it is added: "And when they go out to the outer court to the people, they shall put off their garments in which they had ministered, and lay them up in the treasury of the sanctuary." Woolen garments are indeed coarser. But when the priest approaches the sacred ministry, when he enters within through compunction, it is necessary that he be clothed as if with a linen garment of more refined understanding. But when he goes out to the people, he ought to put away the garments in which he had ministered within, and appear before the people clothed in other garments, because if he holds himself in the rigor of his compunction, if he persists in the grief he had at the time of prayer, he does not allow himself to receive words about external matters. And what shall the flock do about necessary things, if the Pastor refuses to hear and consider even what the present time demands? Therefore let the priest going out before the people put on coarser garments, so that he may dispose the habit of his mind for the benefit of his children even to tolerating earthly matters. Consider, I ask you, dearest brothers, how great a labor it is for the watchman both to stretch his heart toward sublime things, and suddenly to call it back to the lowest things, and to refine his soul in the sublimity of intimate knowledge, and on account of the external concerns of his neighbors, so to speak, to suddenly become thick in thought.
It is therefore not now necessary for me to expound the words of the prophet, but to bewail my own misery before you. Wherefore I ask that your prayer may make me such that I may be able to profit both myself and you. He who out of His own loving-kindness deigned to become weak for us is able to grant these things to me, unworthy and weak, through your intercession. For the power and wisdom of God, who took upon Himself our weakness in order to strengthen us by His own strength, is Jesus Christ our Lord, who lives and reigns with God the Father in the unity of the Holy Spirit, through all ages of ages. Amen.