Chapter VII.

What is useful is the same as what is virtuous; nothing is more useful than love, which is gained by gentleness, courtesy, kindness, justice, and the other virtues, as we are given to understand from the histories of Moses and David. Lastly, confidence springs from love, and again love from confidence.

28. There is therefore not only a close intercourse between what is virtuous and what is useful, but the same thing is both useful and virtuous. Therefore He Who willed to open the kingdom of heaven to all sought not what was useful to Himself, but what was useful for all. Thus we must have a certain order and proceed step by step from habitual or common acts to those which are more excellent, so as to show by many examples the advancement of what is useful.

29. And first we may know there is nothing so useful as to be loved,397    Cic. de Off. II. 7. nothing so useless as not to be loved; for to be hated in my opinion is simply fatal and altogether deadly. We speak of this, then, in order that we may take care to give cause for a good estimate and opinion to be formed of us, and may try to get a place in others’ affections through our calmness of mind and kindness of soul. For goodness is agreeable and pleasing to all, and there is nothing that so easily reaches human feelings. And if that is assisted by gentleness of character and willingness, as well as by moderation in giving orders and courtesy of speech, by honour in word, by a ready interchange of conversation and by the grace of modesty, it is incredible how much all this tends to an increase of love.398    Cic. de Off. II. 14.

30. We read, not only in the case of private individuals but even of kings, what is the effect of ready and willing courtesy, and what harm pride and great swelling words have done, so far as to make even kingdoms to totter and powers to be destroyed. If any one gains the people’s favour by advice or service, by fulfilling the duties of his ministry or office, or if he encounters danger for the sake of the whole nation, there is no doubt but that such love will be shown him by the people that they all will put his safety and welfare before their own.

31. What reproaches Moses had to bear from his people! But when the Lord would have avenged him on those who reviled him, he often used to offer himself for the people that he might save them from the divine anger.399    Ex. xxxii. 32. With what gentle words used he to address the people, even after he was wronged! He comforted them in their labours, consoled them by his prophetic declarations of the future, and encouraged them by his works. And though he often spoke with God, yet he was wont to address men gently and pleasantly. Worthily was he considered to stand above all men. For they could not even look on his face,400    Ex. xxxiv. 30. and refused to believe that his sepulchre was found.401    Deut. xxxiv. 6. He had captivated the minds of all the people to such an extent; that they loved him even more for his gentleness than they admired him for his deeds.

32. There is David too who followed his steps, who was chosen from among all to rule the people. How gentle and kindly he was, humble in spirit too, how diligent and ready to show affection. Before he came to the throne he offered himself in the stead of all.402    1 Sam. [1 Kings] xvii. 32. As king he showed himself an equal to all in warfare, and shared in their labours. He was brave in battle, gentle in ruling, patient under abuse, and more ready to bear than to return wrongs. So dear was he to all, that though a youth, he was chosen even against his will to rule over them, and was made to undertake the duty though he withstood it. When old he was asked by his people not to engage in battle, because they all preferred to incur danger for his sake rather than that he should undergo it for theirs.

33. He had bound the people to himself freely in doing his duty; first, when he during the division among the people preferred to live like an exile at Hebron403    2 Sam. [2 Kings] ii. 3. rather than to reign at Jerusalem; next, when he showed that he loved valour even in an enemy. He had also thought that justice should be shown to those who had borne arms against himself the same as to his own men. Again, he admired Abner, the bravest champion of the opposing side, whilst he was their leader and was yet waging war. Nor did he despise him when suing for peace, but honoured him by a banquet.404    2 Sam. [2 Kings] iii. 20. When killed by treachery, he mourned and wept for him. He followed him and honoured his obsequies, and evinced his good faith in desiring vengeance for the murder; for he handed on that duty to his son in the charge that he gave him,405    1 [3] Kings ii. 5. being anxious rather that the death of an innocent man should not be left unavenged, than that any one should mourn for his own.

34. It is no small thing, especially in the case of a king, so to perform humble duties as to make oneself like the very lowest. It is noble not to seek for food at another’s risk and to refuse a drink of water, to confess a sin, and to offer oneself to death for one’s people. This latter David did, so that the divine anger might be turned against himself, when he offered himself to the destroying angel and said: “Lo I have sinned: I the shepherd have done wickedly, but this flock, what hath it done? Let Thy hand be against me.”406    2 Sam. [2 Kings] xxiv. 17.

35. What further should I say? He opened not his mouth to those planning deceit, and, as though hearing not, he thought no word should be returned, nor did be answer their reproaches. When he was evil spoken of, he prayed, when he was cursed, he blessed. He walked in simplicity of heart, and fled from the proud. He was a follower of those unspotted from the world, one who mixed ashes with his food when bewailing his sins, and mingled his drink with weeping.407    Ps. cii. [ci.] 9. Worthily, then, was he called for by all the people. All the tribes of Israel came to him saying: “Behold, we are thy bone and thy flesh. Also yesterday and the day before when Saul lived, and reigned, thou wast he that leddest out and broughtest in Israel. And the Lord said to thee, Thou shalt feed My people!”408    2 Sam. [2 Kings] v. 1, 2. And why should I say more about him of whom the word of the Lord has gone forth to say: “I have found David according to My heart”?409    Ps. lxxxix [lxxxviii.] 20. Who ever walked in holiness of heart and in justice as he did, so as to fulfil the will of God; for whose sake pardon was granted to his children when they sinned, and their rights were preserved to his heirs?410    1 [3] Kings xi. 34.

36. Who would not have loved him, when they saw how dear he was to his friends? For as he truly loved his friends, so he thought that he was loved as much in return by his own friends. Nay, parents put him even before their own children, and children loved him more than their parents. Wherefore Saul was very angry and strove to strike Jonathan his son with a spear because he thought that David’s friendship held a higher place in his esteem than either filial piety or a father’s authority.411    1 Sam. [1 Kings] xx. 34.

37. It gives a very great impetus to mutual love if one shows love in return to those who love us and proves that one does not love them less than oneself is loved, especially if one shows it by the proofs that a faithful friendship gives. What is so likely to win favour as gratitude? What more natural than to love one who loves us? What so implanted and so impressed on men’s feelings as the wish to let another, by whom we want to be loved, know that we love him? Well does the wise man say: “Lose thy money for thy brother and thy friend.”412    Ecclus. xxix. 10. And again: “I will not be ashamed to defend a friend, neither will I hide myself from him.”413    Ecclus. xxii. 31. If, indeed, the words in Ecclesiasticus testify that the medicine of life and immortality is in a friend;414    Ecclus. vi. 16. yet none has ever doubted that it is in love that our best defence lies. As the Apostle says: “It beareth all things, believeth all things, hopeth all things, endureth all things; love never faileth.”415    1 Cor. xiii. 7, 8.

38. Thus David failed not, for he was dear to all, and wished to be loved rather than feared by his subjects. Fear keeps the watch of temporal protection, but knows not how to keep guard permanently.416    Cic. de Off. II. 7, § 23. And so where fear has departed, boldness often creeps in; for fear does not force confidence but affection calls it forth.

39. Love, then, is the first thing to give us a recommendation. It is a good thing therefore to have our witness in the love of many.417    Cic. de Off. II. 8, § 30. Then arises confidence, so that even strangers are not afraid to trust themselves to thy kindness, when they see thee so dear to many. So likewise one goes through confidence to love, so that he who has shown good faith to one or two has an influence as it were on the minds of all, and wins the good-will of all.

CAPUT VII.

Utilitatem idem esse ac honestatem; nihil autem utilius dilectione, quae mansuetudine, affabilitate, beneficentia, justitia aliisque virtutibus comparatur; quemadmodum ex Moysis atque Davidis historia datur intelligi: postremo et e dilectione fidem nasci, et rursus e fide dilectionem.

28. Est igitur non solum familiare contubernium honestatis et utilitatis, sed eadem quoque utilitas, 0111B quae honestas. Ideo et ille qui regnum coelorum volebat omnibus aperire, non quod sibi utile quaerebat, sed quod omnibus. Unde ordo quidam nobis et gradus faciendus est, etiam ab his usitatis et communibus ad ea quae sunt praecellentia; ut ex pluribus utilitatis colligamus profectum.

29. Ac primum noverimus nihil tam utile, quam diligi: nihil tam inutile, quam non amari; nam odio haberi exitiale ac nimis capitale arbitror. Itaque id agamus, ut omni sedulitate commendemus existimationem opinionemque nostram, ac primum placiditate mentis et animi benignitate influamus in affectum hominum. Popularis enim et grata est omnibus bonitas, nihilque quod tam facile illabatur humanis sensibus. Ea si mansuetudine morum ac facilitate, 0111C tum moderatione praecepti, et affabilitate sermonis, verborum honore, patienti quoque sermonum vice, modestiaeque adjuvetur gratia, incredibile quantum procedit ad cumulum dilectionis.

78. 30. Legimus enim non solum in privatis; sed etiam in ipsis regibus, quantum facilitas blandae affabilitatis profecerit, aut superbia verborumque obfuerit tumor; ut regna ipsa labefactaret, et potestatem solveret. Jam si quis consilio, usu, ministerio, officiis popularem comprehendat gratiam: aut si quis periculum suum pro universa plebe offerat; non est dubium quod tantum charitatis a plebe in eum refundatur, ut populus salutem ejus et gratiam sibi praeferat.

31. Quantas Moyses a populo illatas absorbebat 0111D contumelias (Exod. XXXII, 11 et seq.): et cum Dominus in insolentes vindicare vellet; se tamen pro populo offerebat frequenter, ut indignationi divinae plebem subduceret! Quam miti sermone post injurias appellabat populum, consolabatur in laboribus, delinibat oraculis, fovebat operibus: et cum Deo 0112A constanter loqueretur (Gen., XXXIII, 8 et seq.); homines tamen humili et grata appellatione affari solebat! Merito aestimatus est supra homines, ut et vultum ejus non possent intendere (Gen., XXXIV, 29 et seq.), et sepulturam ejus non repertam crederent (Deut., XXXIV, 6); quia sic sibi totius plebis mentes devinxerat, ut plus eum pro mansuetudine diligerent, quam pro factis admirarentur (I Reg. X, 12, et alibi).

32. Quid ejus imitator sanctus David, electus ex omnibus ad plebem regendam, quam mitis et blandus, humilis spiritu, sedulus corde, facilis affectu! Ante regnum se pro omnibus offerebat: rex cum omnibus aequabat suam militiam, et partiebatur laborem: fortis in praelio, mansuetus in imperio, patiens 0112B in convicio, ferre magis promptus quam referre injurias. Ideo tam charus erat omnibus, ut juvenis ad regnum etiam invitus peteretur, resistens cogeretur, senex ne praelio interesset a suis rogaretur; quod mallent omnes pro ipso periclitari, quam illum pro omnibus.

33. Ita sibi gratis officiis plebem obligaverat (II Reg., II, 2, et seq.), primum, ut in discordiis populi exsulare in Hebron mallet, quam in Hierusalem regnare: deinde, ut etiam in hoste positam virtutem diligeret: justitiam etiam his qui arma contra se tulerant aeque ac suis praestandam putaret: denique (II Reg., III, 32 et seq.) fortissimum adversae partis propugnatorem Abner ducem et inferentem praelia miratus est, et orantem pacis gratiam non aspernatus, 0112C honoravit convivio: interemptum insidiis doluit et flevit, prosecutus exsequias honestavit; mortem ultus, conscientiae fidem praestitit, quam filio inter haereditaria jura transcripsit, magis sollicitus, ne innocentis mortem inultam relinqueret, quam quo suam mortem doleret.

34. Non mediocre istud, praesertim in rege, sic obire humilitatis munia, ut communem se exhiberet etiam infimis, alieno periculo cibum non quaerere, potum recusare (II Reg. XXIII, 13 et seq.), peccatum fateri, seque ipsum pro populo offerre morti, ut in se divina indignatio converteretur, cum ferienti angelo offerens se diceret: Ecce sum, ego peccavi, 79 et ego pastor malum feci, et iste grex quid fecit? Fiat manus tua in me.

0112D 35. Nam quid alia dicam, quod dolum meditantibus os suum non aperiebat, et, tamquam non audiens, nullum sermonem referendum putabat: non respondebat conviciis: cum sibi derogaretur, orabat: cum malediceretur, benedicebat? Ambulans in simplicitate, et superborum fugitans, sectator 0113A immaculatorum, qui cinerem miscebat alimentis suis, cum peccata propria deploraret, et potum suum temperabat fletibus (Psal. XXXVII, 14, et alibi). Merito sic expetitus est ab universo populo, ut venirent ad eum omnes tribus Israel dicentes: Ecce nos ossa tua et caro tua sumus: heri et nudiustertius cum esset Saul, et regnaret super nos; tu eras qui producebas et inducebas Israel. Et dixit tibi Dominus: Tu pasces populum meum (II Reg. V, 1 et seq.). Et quid plura de eo dicam, de quo hujusmodi Dei processit sententia, ut de eo diceret: inveni David secundum cor meum (Psal. LXXXVIII, 21)? Quis enim in sanctitate cordis et justitia sicut iste ambulavit, ut impleret voluntatem Dei: propter quem et delinquentibus posteris ejus venia data, et praerogativa 0113B est reservata haeredibus (III Reg. XI, 12, 13)?

36. Quis igitur non diligeret eum, quem videbat ita charum amicis; ut quia ipse sincere amicos diligebat, aeque diligi se a suis amicis arbitraretur? Denique parentes eum filiis suis, filii praeferebant parentibus. Unde graviter indignatus Saul, percutere Jonathan filium hasta voluit; quia pluris apud eum valere David amicitiam judicabat, quam vel pietatem, vel auctoritatem paternam (I Reg. XX, 30 et seq.).

37. Etenim ad incentivum charitatis communis plurimum proficit, si quis vicem amantibus reddat, nec minus redamare se probet, quam ipse amatur, idque amicitiae fidelis pateat exemplis. Quid enim tam populare, quam gratia? Quid tam insitum naturae, 0113C quam ut diligentem diligas? Quid tam inolitum atque impressum affectibus humanis, quam ut eum amare inducas in animum, a quo te amari velis? Merito sapiens dicit: Perde pecuniam propter fratrem et amicum (Eccli. XXIX, 13). Et alibi: Amicum salutare non erubescam, et a facie illius non me abscondam (Eccli. XXII, 31). Siquidem vitae et immortalitatis medicamentum in amico esse Ecclesiasticus sermo testatur (Eccli. VI, 16): et summum in charitate praesidium nemo dubitaverit, cum Apostolus dicat: Omnia suffert, omnia credit, omnia sperat, omnia sustinet, charitas numquam cadit (I Cor. XIII, 7 et seq.).

38. Ideo David non cecidit, quia charus fuit omnibus, et diligi a subjectis quam timeri maluit. Timor 0113D enim temporalis tutaminis servat excubias, nescit diuturnitatis custodiam. Itaque ubi timor decesserit, audacia obrepit; quoniam fidem non timor cogit, sed affectus exhibet.

39. Prima ergo ad commendationem nostri est 0114A charitas. Bonum est ergo testimonium habere de plurimorum dilectione. Hinc nascitur 80 fides, ut committere se tuo affectui non vereantur etiam alieni, quem pluribus charum adverterint. Similiter etiam per fidem ad charitatem pervenitur; ut qui uni aut duobus praestiterit fidem, tamquam influat in animos universorum, et omnium acquirat gratiam.