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| Chapter XVII. What virtues ought to exist in him whom we consult. How Joseph and Paul were equipped with them.
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Chapter XVII.
What virtues ought to exist in him whom we
consult. How Joseph and Paul were equipped with them.
86. Such, then,
ought he to be who gives counsel to another, in order that he may offer
himself as a pattern in all good works, in teaching, in trueness of
character, in seriousness. Thus his words will be wholesome and
irreproachable, his counsel useful, his life virtuous, and his opinions
seemly.
87. Such was Paul, who gave counsel to
virgins,498
guidance to
priests,499
so as to offer
himself as a pattern for us to copy. Thus he knew how to be
humble, as also Joseph did, who, though sprung from the noble family of
the patriarchs, was not ashamed of his base slavery; rather he adorned
it with his ready service, and made it glorious by his virtues.
He knew how to be humble who had to go through the hands of both buyer
and seller, and called them, Lord. Hear him as he humbles
himself: “My lord on my account knoweth not500
| 500 “propter
me.” Cod. Dresd., Ed. Med. have “præter
me.” | what is in his house, and he hath committed all
that he hath to my hand, neither hath he kept back anything from me but
thee, because thou art his wife; how, then, can I do this great
wickedness, and sin against God?”501
Full of humility are his words, full, too, of chastity. Of
humility, for he was obedient to his Lord; of an honourable spirit, for
he was grateful;502
| 502
“humilitatis, quia domino deferebat;
honorificentiæ, quia referebat gratiam.” Others
read: “humilitatis…deferebat honorificentiam,
quia,” etc. | full, also, of
chastity, for he thought it a terrible sin to be defiled by so great a
crime.
88. Such, then, ought the man of counsel to
be. He must have nothing dark, or deceptive, or false about him,
to cast a shadow on his life and character, nothing wicked or evil to
keep back those who want advice. For there are some things which
one flies from, others which one despises.503
| 503 Cic. de
Off. II, 10, § 36. | We fly from those things which can do
harm, or can perfidiously and quietly grow to do us hurt, as when he
whose advice we ask is of doubtful honour, or is desirous of money, so
that a certain sum can make him change his mind. If a man acts
unjustly, we fly from him and avoid him. A man that is a pleasure
seeker and extravagant, although he does not act falsely, yet is
avaricious and too fond of filthy lucre; such an one is despised.
What proof of hard work, what fruits of labour, can he give who gives
himself up to a sluggish and idle life, or what cares and anxieties
ever enter his mind?
89. Therefore the man of good counsel
says: “I have learnt in whatsoever state I am therewith to
be content.”504
For he knew
that the root of all evils is the love of money,505
and therefore he was content with what he had, without seeking for what
was another’s. Sufficient for me, he says, is what I have;
whether I have little or much, to me it is much. It seems as
though he wanted to state it as clearly as possible. He makes use
of these words: “I am content,” he says, “with
what I have.” That means: “I neither have want,
nor have I too much. I have no want, for I seek nothing
more. I have not too much, for I have it not for myself, but for
the many.” This is said with reference to money.
90. But he could have said these words about
everything, for all that he had at the moment contented him; that is,
he wanted no greater honour, he sought for no further services, he was
not desirous of vainglory, nor did he look for gratitude where it was
not due; but patient in labours, sure in his merits, he waited
for the end of the struggle that he must needs endure. “I
know,” he says, “how to be abased.”506
An untaught humility has no claim to
praise, but only that which possesses modesty and a knowledge of
self. For there is a humility that rests on fear, one, too, that
rests on want of skill and ignorance. Therefore the Scripture
says: “He will save the humble in spirit.”507
Gloriously, therefore, does he
say: “I know how to be abased;” that is to say,
where, in what moderation, to what end, in what duty, in which
office. The Pharisee knew not how to be abased, therefore he was
cast down. The publican knew, and therefore he was
justified.508
91. Paul knew, too, how to abound, for he
had a rich soul, though he possessed not the treasure of a rich man.
He knew how to abound, for he sought no gift in money, but looked
for fruit in grace. We can understand his words that he knew how
to abound also in another way. For he could say again:
“O ye Corinthians, our mouth is open unto you, our heart is
enlarged.”509
92. In all things he was accustomed both to be
full and to be hungry. Blessed is he that knows how to be full in
Christ. Not corporal, but spiritual, is that satiety which
knowledge brings about. And rightly is
there need of knowledge: “For
man lives not by bread alone, but by every word of God.”510
For he who knew how to be full also knew
how to be hungry, so as to be always seeking something new, hungering
after God, thirsting for the Lord. He knew how to hunger, for he
knew that the hungry shall eat.511
He knew, also,
how to abound, and was able to abound, for he had nothing and yet
possessed all things.512
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