Chapter XVIII.
We learn from the fact of the separation of the ten tribes from King Rehoboam what harm bad counsellors can do.
93. Justice, then, especially graces men that are set over any office; [513] on the other hand, injustice fails them and fights against them. Scripture itself gives us an example, where it says, that when the people of Israel, after the death of Solomon, had asked his son Rehoboam to free their neck from their cruel yoke, and to lighten the harshness of his father's rule, he, despising the counsel of the old men, gave the following answer at the suggestion of the young men: "He would add a burden to the yoke of his father, and change their lighter toils for harder." [514]
94. Angered by this answer, the people said: "We have no portion in David, nor inheritance in the son of Jesse. Return to your tents, O Israel. For we will not have this man for a prince or a leader over us." [515] So, forsaken and deserted by the people, he could keep with him scarce two of the ten tribes for David's sake.
[513] Cic. de Off. II. 22, § 77.
[514] 1 [3] Kings xii. 4 ff.
[515] 1 [3] Kings xii. 16.
Chapter XIX.
Many are won by justice and benevolence and courtesy, but all this must be sincere.
95. It is plain, then, that equity strengthens empires, and injustice destroys them. How could wickedness hold fast a kingdom when it cannot even rule over a single family? There is need, therefore, of the greatest kindness, so that we may preserve not only the government of affairs in general, but also the rights of individuals. Benevolence is of the greatest value; for it seeks to embrace all in its favours, to bind them to itself by fulfilling duties, and to pledge them to itself by its charm.
96. We have also said that courtesy of speech has great effect in winning favour. But we want it to be sincere and sensible, without flattery, lest flattery should disgrace the simplicity and purity of our address. We ought to be a pattern to others not only in act but also in word, in purity, and in faith. What we wish to be thought, such let us be; [516] and let us show openly such feelings as we have within us. Let us not say an unjust word in our heart that we think can be hid in silence, for He hears things said in secret Who made things secret, and knows the secrets of the heart, and has implanted feelings within. Therefore as though under the eyes of the Judge let us consider all we do as set forth in the light, that it may be manifest to all.
[516] Cic. de Off. II. 12, § 43.
Chapter XX.
Familiarity with good men is very advantageous to all, especially to the young, as is shown by the example of Joshua and Moses and others. Further, those who are unlike in age are often alike in virtues, as Peter and John prove.
97. It is a very good thing to unite oneself to a good man. It is also very useful for the young [517] to follow the guidance of great and wise men. For he who lives in company with wise men is wise himself; but he who clings to the foolish is looked on as a fool too. This friendship with the wise is a great help in teaching us, and also as giving a sure proof of our uprightness. Young men show very soon that they imitate those to whom they attach themselves. And this idea gains ground from the fact that in all their daily life they grow to be like those with whom they have enjoyed intercourse to the full.
98. Joshua the son of Nun became so great, because his union with Moses was the means not only of instructing him in a knowledge of the law, but also of sanctifying him to receive grace. When in His tabernacle the majesty of the Lord was seen to shine forth in its divine Presence, Joshua alone was in the tabernacle. When Moses spoke with God, Joshua too was covered by the sacred cloud. [518] The priests and people stood below, and Joshua and Moses went up the mount to receive the law. All the people were within the camp; Joshua was without the camp in the tabernacle of witness. When the pillar of a cloud came down, and God spoke with Moses, he stood as a trusty servant beside him; and he, a young man, did not go out of the tabernacle, though the old men who stood afar off trembled at these divine wonders.
99. Everywhere, therefore, he alone kept close to holy Moses amid all these wondrous works and dread secrets. Wherefore it happens that he who had been his companion in this intercourse with God succeeded to his power. [519] Worthy surely was he to stand forth as a man who might stay the course of the river, [520] and who might say: "Sun, stand still," and delay the night and lengthen the day, as though to witness his victory. [521] Why?--a blessing denied to Moses--he alone was chosen to lead the people into the promised land. A man he was, great in the wonders he wrought by faith, great in his triumphs. The works of Moses were of a higher type, his brought greater success. Either of these then aided by divine grace rose above all human standing. The one ruled the sea, the other heaven. [522]
100. Beautiful, therefore, is the union between old and young. The one to give witness, the other to give comfort; the one to give guidance, the other to give pleasure. I pass by Lot, who when young clung to Abraham, as he was setting out. [523] For some perhaps might say this arose rather owing to their relationship than from any voluntary action on his part. And what are we to say of Elijah and Elisha? [524] Though Scripture has not in so many words stated that Elisha was a young man, yet we gather from it that he was the younger. In the Acts of the Apostles, Barnabas took Mark with him, and Paul took Silas [525] and Timothy [526] and Titus. [527]
101. We see also that duties were divided amongst them according to their superiority in anything. The elders took the lead in giving counsel, the younger in showing activity. Often, too, those who were alike in virtue but unlike in years were greatly rejoiced at their union, as Peter and John were. We read in the Gospel that John was a young man, even in his own words, though he was behind none of the elders in merits and wisdom. For in him there was a venerable ripeness of character and the prudence of the hoarhead. An unspotted life is the due of a good old age.
[517] Cic. de Off. II. 13, § 46.
[518] Ex. xxiv. 12 ff.
[519] Deut. xxxiv. 9.
[520] Josh. iii. 15 ff.
[521] Josh. x. 12, 13.
[522] Ex. xiv. 21. Cf. also Josh. x. 12.
[523] Gen. xii. 5.
[524] 1 [3] Kings xix. 21.
[525] Acts xv. 39, 40.
[526] Acts xvi. 3.
[527] Tit. i. 5.