Chapter XI.
A third element which tends to gain any one's confidence is shown to have been conspicuous in Moses, Daniel, and Joseph.
56. But a third point seems also to have been noted in the case of those who were thought worthy of admiration [467] after the example of Joseph, Solomon, and Daniel. For what shall I say of Moses whose advice all Israel always waited for, [468] whose life caused them to trust in his prudence and increased their esteem for him? Who would not trust to the counsel of Moses, to whom the elders reserved for decision whatever they thought beyond their understanding and powers?
57. Who would refuse the counsel of Daniel, of whom God Himself said: "Who is wiser than Daniel?" [469] How can men doubt about the minds of those to whom God has given such grace? By the counsel of Moses wars were brought to an end, and for his merit's sake food came from heaven and drink from the rock.
58. How pure must have been the soul of Daniel to soften the character of barbarians and to tame the lions! [470] What temperance was his, what self-restraint in soul and body! Not unworthily did he become an object of admiration to all, when--and all men do admire this,--though enjoying royal friendships, he sought not for gold, nor counted the honour given him as more precious than his faith. For he was willing to endure danger for the law of God rather than to be turned from his purpose in order to gain the favour of men.
59. And what, again, shall I say of the chastity and justice of Joseph, whom I had almost passed by, whereby on the one hand he rejected the allurements of his mistress and refused rewards, on the other he mocked at death, repressed his fear, and chose a prison? Who would not consider him a fit person to give advice in a private case, whose fruitful spirit and fertile mind enriched the barrenness of the time with the wealth of his counsels and heart? [471]
[467] Cic. de Off. II. 10, § 36.
[468] Ex. xviii. 13.
[469] Ezek. xxviii. 3.
[470] Bel and the Dragon v. 39.
[471] Gen. xli. 33 ff.
Chapter XII.
No one asks counsel from a man tainted with vice, or from one who is morose or impracticable, but rather from one of whom we have a pattern in the Scriptures.
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? [472]
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. [473] 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.
[472] Cic. de Off. II. 10, § 36.
[473] Vide Virg. Æn.IV. 13: "degeneres animos timor arguit."