On the Duties of the Clergy.
Chapter 12
‸60. We note therefore that in seeking for counsel, uprightness of life, excellence in virtues, habits of benevolence, and the charm of good-nature have very great weight. Who seeks for a spring in the mud? Who wants to drink from muddy water? So where there is luxurious living, excess, and a union of vices, who will think that he ought to draw from that source? Who does not despise a foul life? Who will think a man to be useful to another’s cause whom he sees to be useless in his own life? Who, again, does not avoid a wicked, ill-disposed, abusive person, who is always ready to do harm? Who would not be only too eager to avoid him?
61. And who will come to a man however well fitted to give the best of advice who is nevertheless hard to approach? It goes with him as with a fountain whose waters are shut off. What is the advantage of having wisdom, if one refuses to give advice? If one cuts off the opportunities of giving advice, the source is closed, so as no longer to flow for others or to be of any good to oneself.
62. Well can we refer this to him who, possessing prudence, has defiled it with the foulness of a vicious life and so pollutes the water at the source. His life is a proof of a degenerate spirit. How can one judge him to be good in counsel whom one sees to be evil in character? He ought to be superior to me, if I am ready to trust myself to him. Am I to suppose that he is fit to give me advice who never takes it for himself, or am I to believe that he has time to give to me when he has none for himself, when his mind is filled with pleasures, and he is overcome by lust, is the slave of avarice, is excited by greed, and is terrified with fright? How is there room for counsel here where there is none for quiet?
63. That man of counsel whom I must admire and look up to, whom the gracious Lord gave to our fathers, put aside all that was offensive. His follower he ought to be, who can give counsel and protect another’s prudence from vice; for nothing foul can mingle with that.
Chapter 13
‸64. Is there any one who would like to be beautiful in face and at the same time to have its charm spoilt by a beast-like body and fearful talons? Now the form of virtues is so wonderful and glorious, and especially the beauty of wisdom, as the whole of the Scriptures tell us. For it is more brilliant than the sun, and when compared with the stars far outshines any constellation. Night takes their light away in its train, but wickedness cannot overcome wisdom.
65. We have spoken of its beauty, and proved it by the witness of Scripture. It remains to show on the authority of Scripture that there can be no fellowship between it and vice, but that it has an inseparable union with the rest of the virtues. “It has a spirit sagacious, undefiled, sure, holy, loving what is good, quick, that never forbids a kindness, kind, steadfast, free from care, having all power, overseeing all things.” And again:
“She teacheth temperance and justice and virtue.”
Chapter 14
‸66. Prudence, therefore, works through all things, she has fellowship with all that is good. For how can she give good advice unless she have justice too, so that she may clothe herself in consistency, not fear death, be held back by no alarm, no fear, nor think it right to be turned aside from the truth by any flattery, nor shun exile, knowing that the world is the fatherland of the wise man. She fears not want, for she knows that nothing is wanting to the wise man, since the whole world of riches is his. What is greater than the man that knows not how to be excited at the thought of money, and has a contempt for riches, and looks down as from some lofty vantage-ground on the desires of men? Men think that one who acts thus is more than man: “Who is this,” it says, “and we will praise him. For wonderful things hath he done in his life.” Surely he ought to be admired who despises riches, seeing that most place them even before their own safety.
67. The rule of economy and the authority of self-restraint befits all, and most of all him who stands highest in honour; so that no love for his treasures may seize upon such a man, and that he who rules over free men may never become a slave to money. It is more seemly that in soul he should be superior to treasures, and in willing service be subject to his friends. For humility increases the regard in which one is held. It is praiseworthy and right for the chief of men to have no desire for filthy lucre in common with Syrian traders and Gilead merchants, nor to place all their hope of good in money, or to count up their daily gains and to calculate their savings like a hireling.
Chapter 15
‸68. But if it is praiseworthy to have one’s soul free from this failing, how much more glorious is it to gain the love of the people by liberality which is neither too freely shown to those who are unsuitable, nor too sparingly bestowed upon the needy.
69. There are many kinds of liberality. Not only can we distribute and give away food to those who need it from our own daily supply, so that they may sustain life; but we can also give advice and help to those who are ashamed to show their want openly, so long as the common supplies of the needy are not exhausted. I am now speaking of one set over some office. If he is a priest or almoner, let him inform the bishop of them, and not withhold the name of any he knows to be in any need, or to have lost their wealth and to be now reduced to want; especially if they have not fallen into this trouble owing to wastefulness in youth, but because of another’s theft, or through loss of their inheritance from no fault of their own, so that they cannot now earn their daily bread.
70. The highest kind of liberality is, to redeem captives, to save them from the hands of their enemies, to snatch men from death, and, most of all, women from shame, to restore children to their parents, parents to their children, and, to give back a citizen to his country. This was recognized when Thrace and Illyria were so terribly devastated. How many captives were then for sale all over the world! Could one but call them together, their number would have surpassed that of a whole province. Yet there were some who would have sent back into slavery those whom the Church had redeemed. They themselves were harder than slavery itself to look askance at another’s mercy. If they themselves (they said) had come to slavery, they would be slaves freely. If they had been sold, they would not refuse the service of slavery. They wished to undo the freedom of others, though they could not undo their own slavery, unless perchance it should please the buyer to receive his price again, whereby, however, slavery would not be simply undone but redeemed.
71. It is then a special quality of liberality to redeem captives, especially from barbarian enemies who are moved by no spark of human feeling to show mercy, except so far as avarice has preserved it with a view to redemption. It is also a great thing to take upon oneself another’s debt, if the debtor cannot pay and is hard pressed to do so, and where the money is due by right and is only left unpaid through want. So, too, it is a sign of great liberality to bring up children, and to take care of orphans.
72. There are others who place in marriage maidens that have lost their parents, so as to preserve their chastity, and who help them not only with good wishes but also by a sum of money. There is also another kind of liberality which the Apostle teaches: “If any that believeth hath widows let him relieve them, that the Church be not burdened by supplying them, that it may have enough for those that are widows indeed.”
73. Useful, then, is liberality of this sort; but it is not common to all. For there are many good men who have but slender means, and are content with little for their own use, and are not able to give help to lighten the poverty of others. However, another sort of kindness is ready to their hand, whereby they can help those poorer still. For there is a twofold liberality: one that gives actual assistance, that is, in money; the other, which is busy in offering active help, is often much grander and nobler.
74. How much grander it was for Abraham to have recovered his captured son-in-law by his victorious arms, than if he had ransomed him! How much more usefully did holy Joseph help King Pharaoh by his counsel to provide for the future, than if he had offered him money! For money would not have bought back the fruitfulness of any one state; whilst he by his foresight kept the famine for five years from the whole of Egypt.
75. Money is easily spent; counsels can never be exhausted. They only grow the stronger by constant use. Money grows less and quickly comes to an end, and has failed even kindness itself; so that the more there are to whom one wants to give, the fewer one can help; and often one has not got what one thinks ought to be given to others. But as regards the offer of advice and active help, the more there are to spend it on, the more there seems to be, and the more it returns to its own source. The rich stream of prudence ever flows back upon itself, and the more it has reached out to, so much the more active becomes all that remains.