We are taught by David and Solomon how to take counsel with our own heart. Scipio is not to be accounted prime author of the saying which is ascribed to him. The writer proves what glorious things the holy prophets accomplished in their time of quiet, and shows, by examples of their and others' leisure moments, that a just man is never alone in trouble.
I. The prophet David taught us that we should go about in our heart as though in a large house; that we should hold converse with it as with some trusty companion. He spoke to himself, and conversed with himself, as these words show: "I said, I will take heed to my ways."hyperlink Solomon his son also said: "Drink water out of thine own vessels, and out of the springs of thy wells; "hyperlink that is: use thine own counsel. For: "Counsel in the heart of a man is as deep waters."hyperlink "Let no stranger," it says, "share it with thee. Let the fountain of thy water be thine own, and rejoice with thy wife who is thine from thy youth. Let the loving hind and pleasant doe converse with thee."hyperlink
2. Scipio,hyperlink therefore, was not the first to know that he was not alone when he was alone, or that he was least at leisure when he was at leisure. For Moses knew it before him, who, when silent, was crying out;hyperlink who, when he stood at ease, was fighting, nay, not merely fighting but triumphing over enemies whom he had not come near. So much was he at ease, that others held up his hands; yet he was no less active than others, for he with his hands at ease was overcoming the enemy, whom they that were in the battle could not conquer.hyperlink Thus Moses in his silence spoke, and in his ease laboured hard. And were his labours greater than his times of quiet, who, being in the mount for forty days, received the whole law?hyperlink And in that solitude there was One not far away to speak with him. Whence also David says: "I will hear what the Lord God will say within me."hyperlink How much greater a thing is it for God to speak with any one, than for a man to speak with himself!
3. The apostles passed by and their shadows cured the sick.hyperlink Their garments were touched and health was granted.
4. Elijah spoke the word, and the rain ceased and fell not on the earth for three years and six months.hyperlink Again he spoke, and the barrel of meal failed not, and the cruse of oil wasted not the whole time of that long famine.hyperlink
5. But-as many delight in warfare-which is the most glorious, to bring a battle to an end by the strength of a great army, or, by merits before God alone? Elisha rested in one place while the king of Syria waged a great war against the people of our fathers, and was adding to its terrors by various treacherous plans, and was endeavouring to catch them in an ambush. But the prophet found out all their preparations, and being by the grace of God present everywhere in mental vigour, he told the thoughts of their enemies to his countrymen, and warned them of what places to beware. And when this was known to the king of Syria, he sent an army and shut in the prophet. Elisha prayed and caused all of them to be struck with blindness, and made those who had come to besiege him enter Samaria as captives.hyperlink
6. Let us compare this leisure of his with that of others.hyperlink Other men for the sake of rest are wont to withdraw their minds from business, and to retire from the company and companionship of men; to seek the retirement of the country or the solitude of the fields, or in the city to give their minds a rest and to enjoy peace and quietness. But Elisha was ever active. In solitude he divided Jordan on passing over it, so that the lower part flowed down, whilst the upper returned to its source. On Carmel he promises the woman, who so far had had no child, that a son now unhoped for should be born to her.hyperlink He raises the dead to life,hyperlink he corrects the bitterness of the food, and makes it to be sweet by mixing meal with it.hyperlink Having distributed ten loaves to the people for food, he gathered up the fragments that were left after they had been filled.hyperlink He makes the iron head of the axe, which had fallen off and was sunk deep in the river Jordan, to swim by putting the wooden handle in the water.hyperlink He changes leprosy for cleanness,hyperlink drought for rain,hyperlink famine for plenty.hyperlink
7. When can the upright man be alone, since he is always with God? When is he left forsaken who is never separated from Christ? "Who," it says, "shall separate us from the love of Christ? I am confident that neither death nor life nor angel shall do so."hyperlink And when can he be deprived of his labour who never can be deprived of his merits, wherein his labour receives its crown? By what places is he limited to whom the whole world of riches is a possession? By what judgment is he confined who is never blamed by any one? For he is "as unknown yet well known, as dying and behold he lives, as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing and yet possessing all things."hyperlink For the upright man regards nothing but what is consistent and virtuous. And so although he seems poor to another, he is rich to himself, for his worth is taken not at the value of the things which are temporal, but of the things which are eternal.
Chapter II.
The discussions among philosophers about the comparison between what is virtuous and what is useful have nothing to do with Christians. For with them nothing is useful which is not just. What are the duties of perfection, and what are ordinary duties? The same words often suit different things in different ways. Lastly, a just man never seeks his own advantage at the cost of another's disadvantage, but rather is always on the lookout for what is useful to others.
8. As we have already spoken about the two former subjects, wherein we discussed what is virtuous and what is useful, there follows now the question whether we ought to compare what is virtuous and useful together, and to ask which we must follow. For, as we have already discussed the matter as to whether a thing is virtuous or wicked, and in another place whether it is useful or useless, so here some think we ought to find out whether a thing is virtuous or useful.hyperlink
9. I am induced to do this, lest I should seem to be allowing that these two are mutually opposed to one another, when I have already shown them to be one. For I said that nothing can be virtuous but what is useful, and nothing can be useful but what is virtuous.hyperlink For we do not follow the wisdom of the flesh, whereby the usefulness that consists in an abundance of money is held to be of most value, but we follow that wisdom which is of God, whereby those things which are greatly valued in this world are counted but as loss.
10. For this xatorqwma, which is duty carried out entirely and in perfection, starts from the true source of virtue.hyperlink On this follows another, or ordinary duty. This shows by its name that no hard or extraordinary practice of virtue is involved, for it can be common to very many. The desire to save money is the usual practice with many. To enjoy a well-prepared banquet and a pleasant meal is a general habit; but to fast or to use self-restraint is the practice of but few, and not to be desirous of another's goods is a virtue rarely found. On the other hand, to wish to deprive another of his property-and not to be content with one's due-here one will find many to keep company with one. Those (the philosopher would say) are primary duties-these ordinary.hyperlink The primary are found but with few, the ordinary with the many.
11. Again, the same words often have a different meaning. For instance, we call God good and a man good; but it bears in each case quite a different meaning.hyperlink We call God just in one sense, man in another. So, too, there is a difference in meaning when we call God wise and a man wise. This we are taught in the Gospel: "Be ye perfect even as your Father Who is in heaven is perfect. "hyperlink I read again that Paul was perfect and yet not perfect. For when he said: "Not as though I had already attained, either were already perfect; but I follow after, if that. I may apprehend it. "hyperlink Immediately he added: "We, then, that are perfect."hyperlink There is a twofold form of perfection, the one having but ordinary, the other the highest worth. The one availing here, the other hereafter. The one in accordance with human powers, the other with the perfection of the world to come. But God is just through all, wise above all, perfect in all.
12. There is also diversity even among men themselves. Daniel, of whom it was said: "Who is wiser than Daniel? "hyperlink was wise in a different sense to what others are. The same may be said of Solomon, who was filled with wisdom, above all the wisdom of the ancients, and more than all the wise men of Egypt.hyperlink To be wise as men are in general is quite a different thing to being really wise. He who is ordinarily wise is wise for temporal matters, is wise for himself, so as to deprive another of something and get it for himself. He who is really wise does not know how to regard his own advantage, but looks with all his desire to that which is eternal, and to that which is seemly and virtuous, seeking not what is useful for himself, but for all.
13. Let this, then, be our rule,hyperlink so that we may never go wrong between two things, one virtuous, the other useful. The upright man must never think of depriving another of anything, nor must he ever wish to increase his own advantage to the disadvantage of another. This rule the Apostle gives thee, saying: "All things are lawful, but all things are not expedient; all things are lawful, but all things edify not. Let no man seek his own, but each one another's."hyperlink That is: Let no man seek his own advantage, but another's; let no man seek his own honour, but another's. Wherefore he says in another place: "Let each esteem other better than themselves, looking not each one to his own things, but to the things of others."hyperlink
14. And let no one seek his own favour or his own praise, but another's. This we can plainly see declared in the book of Proverbs, where the Holy Spirit says through Solomon: "My son, if thou be wise, be wise for thyself and thy neighbours; but if thou turn out evil, thou alone shalt bear it."hyperlink The wise man gives counsel to others, as the upright man does, and shares with him in wearing the form of either virtue.
Chapter III.
The rule given about not seeking one's own gain is established, first by the examples of Christ, next by the meaning of the word, and lastly by the very form and uses of our limbs. Wherefore the writer shows what a crime it is to deprive another of what is useful, since the law of nature as well as the divine law is broken by such wickedness. Further, by its means we also lose that gift which makes us superior to other living creatures; and lastly, through it civil laws are abused and treated with the greatest contempt.
15. If, then, any one wishes to please all, he must strive in everything to do, not what is useful for himself, but what is useful for many, as also Paul strove to do. For this is "to be conformed to the image of Christ,"hyperlink namely, when one does not strive for what is another's, and does not deprive another of something so as to gain it for oneself. For Christ our Lord,hyperlink though He was in the form of God, emptied Himself so as to take on Himself the form of man, which He wished to enrich with the virtue of His works. Wilt thou, then, spoil him whom Christ has put on? Wilt thou strip him whom Christ has clothed? For this is what thou art doing when thou dost attempt to increase thine own advantage at another's loss.
16. Think, O man, from whence thou hast received thy name-even from the earth,hyperlink which takes nothing from any one, but gives freely to all, and supplies varied produce for the use of all living things. Hence humanity is called a particular and innate virtue in man, for it assists its partner.
17. The very form of thy body and the uses of thy limbs teach thee this. Can one limb claim the duties of another? Can the eye claim for itself the duties of the ear; or the mouth the duties of the eye; or the hand the service of the feet; or the feet that of the hands? Nay, the hands themselves, both left and right, have different duties to do, so that if one were to change the use of either, one would act contrary to nature. We should have to lay aside the whole man before we could change the service of the various members: as if, for instance, we were to try to take food with the left hand, or to perform the duties of the left hand with the right, so as to remove the remains of food-unless, of course, need demanded it.
18. Imagine for a moment, and give to the eye the power to withdraw the understanding from the head, the sense of hearing from the ears, the power of thought from the mind, the sense of smell from the nose, the sense of taste from the mouth, and then to assume them itself, would it not at once destroy the whole order of nature? Wherefore the Apostle says well: "If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?"hyperlink So, then, we are all one body, though with many members, all necessary to the body. For no one member can say of another: "I have no need of thee." For those members which seem to be more feeble are much more necessary and require greater care and attention. And if one member suffers, all the members suffer with it.hyperlink
19. So we see how grave a matter it is to deprive another, with whom we ought rather to suffer, of anything, or to act unfairly or injuriously towards one to whom we ought to give a share in our services. This is a true law of nature, which binds us to show all kindly feeling, so that we should all of us in turn help one another, as parts of one body, and should never think of depriving another of anything, seeing it is against the law of nature even to abstain from giving help. We are born in such a way that limb combines with limb, and one works with another, and all assist each other in mutual service. But if one fails in its duty, the rest are hindered. If, for instance, the hand tears out the eye, has it not hindered the use, of its work? If it were to wound the foot, how many actions would it not prevent? But how much worse is it for the whole man to be drawn aside from his duty than for one of the members only! If the whole body is injured in one member, so also is the whole community of the human race disturbed in one man. The nature of mankind is injured, as also is the society of the holy Church, which rises into one united body, bound together in oneness of faith and love. Christ the Lord, also, Who died for all, will grieve that the price of His blood was paid in vain.
20. Why, the very law of the Lord teaches us that this rule must be observed, so that we may never deprive another of anything for the sake of our own advantage. For it says: "Remove not the bounds which thy fathers have set. "hyperlink It bids a neighbour's ox to be brought back if found wandering.hyperlink It orders a thief to be put to death.hyperlink It forbids the labourer to be deprived of his hire,hyperlink and orders money to be returned without usury.hyperlink It is a mark of kindly feeling to help him who has nothing, but it is a sign of a hard nature to extort more than one has given. If a man has need of thy assistance because he has not enough of his own wherewith to repay a debt, is it not a wicked thing to demand under the guise of kindly feeling a larger sum from him who has not the means to pay off a less amount? Thou dost but free him from debt to another, to bring him under thy own hand; and thou callest that human kindliness which is but a further wickedness.
21. It is in this very matter that we stand before all other living creatures, for they do not understand how to do good. Wild beasts snatch away, men share with others. Wherefore the Psalmist says: "The righteous showeth mercy and giveth."hyperlink There are some, however, to whom the wild beasts do good. They feed their young with what they get, and the birds satisfy their brood with food; but to men alone has it been given to feed all as though they were their own. That is so in accordance with the claims of nature. And if it is not lawful to refuse to give, how is it lawful to deprive another? And do not our very laws teach us the same? They order those things which have been taken from others with injury to their persons or property to be restored with additional recompense; so as to check the thief from stealing by the penalty, and by the fine to recall him from his ways.
22.Suppose, however, that some one did not fear the penalty, or laughed at the fine, would that make it a worthy thing to deprive another of his own? That would be a mean vice and suited only to the lowest of the low. So contrary to nature is it, that while want might seem to drive one to it, yet nature could never urge it. And yet we find secret theft among slaves, open robbery among the rich.
23. But what so contrary to nature as to injure another for our own benefit? The natural feelings of our own hearts urge us to keep on the watch for all, to undergo trouble, to do work for all. It is considered also a glorious thing for each one at risk to himself to seek the quiet of all, and to think it far more thankworthy to have saved his country from destruction than to have kept danger from himself. We must think it a far more noble thing to labour for our country than to pass a quiet life at ease in the full enjoyment of leisure.
Chapter IV.
As it has been shown that he who injures another for the sake of his own advantage will undergo terrible punishment at the hand of his own conscience, it is referred that nothing is useful to one which is not in the same way useful to all. Thus there is no place among Christians for the question propounded by the philosophers about two shipwrecked persons, for they must show love and humility to all.
24. Hence we inferhyperlink that a man who guides himself according to the ruling of nature, so as to be obedient to her, can never injure another. If he injures another, he violates nature, nor will he think that what he has gained is so much an advantage as a disadvantage. And what punishment is worse than the wounds of the conscience within? What judgment harder than that of our hearts, whereby each one stands convicted and accuses himself of the injury that he has wrongfully done against his brother? This the Scriptures speak of very plainly, saying: "Out of the mouth of fools there is a rod for wrong-doing."hyperlink Folly, then, is condemned because it causes wrong-doing. Ought we not rather to avoid this, than death, or loss, or want, or exile, or sickness? Who would not think some blemish of body or loss of inheritance far less than some blemish of soul or loss of reputation?
25.It is clear, then,hyperlink that all must consider and hold that the advantage of the individual is the same as that of all, and that nothing must be considered advantageous except what is for the general good. For how can one be benefited alone? That which is useless to all is harmful. I certainly cannot think that he who is useless to all can be of use to himself. For if there is one law of nature for all, there is also one state of usefulness for all. And we are bound by the law of nature to act for the good of all. It is not, therefore, right for him who wishes the interests of another to be considered according to nature, to injure him against the law of nature.
26. For if those who run in a racehyperlink are, as one hears, instructed and warned each one to win the race by swiftness of foot and not by any foul play, and to hasten on to victory by running as hard as they can, but not to dare to trip up another or push him aside with their hand, how much more in the course of this life ought the victory to be won by us, without falseness to another and cheating?
27. Some askhyperlink whether a wise man ought in case of a shipwreck to take away a plank from an ignorant sailor? Although it seems better for the common good that a wise man rather than a fool should escape from shipwreck, yet I do not think that a Christian, a just and a wise man, ought to save his own life by the death of another; just as when he meets with an armed robber he cannot return his blows, lest in defending his life he should stain his love toward his neighbour. The verdict on this is plain and clear in the books of the Gospel. "Put up thy sword, for every one that taketh the sword shall perish with the sword. "hyperlink What robber is more hateful than the persecutor who came to kill Christ? But Christ would not be defended from the wounds of the persecutor, for He willed to heal all by His wounds.
28. Why dost thou consider thyself greater than another, when a Christian man ought to put others before himself, to claim nothing for himself, usurp no honours, claim no reward for his merits? Why, next, art thou not wont to bear thy own troubles rather than to destroy another's advantage? For what is so contrary to nature as not to be content with what one has or to seek what is another's, and to try to get it in shameful ways. For if a virtuous life is in accordance with nature-for God made all things very good-then shameful living must be opposed to it A virtuous and a shameful life cannot go together, since they are absolutely severed by the law of nature.
Chapter V.
The upright does nothing that is contrary to duty, even though there is a hope of keeping it secret. To point this out the tale about the ring of Gyges was invented by the philosophers. Exposing this, he brings forWard known and true examples from the life of David and John the Baptist.
29. To lay down here already the result of our discussion, as though we had already ended it, we declare it a fixed rule, that we must never aim at anything hut what is virtuous.hyperlink The wise man does nothing but what can be done openly and without falseness,hyperlink nor does he do anything whereby he may involve himself in any wrong-doing, even where he may escape notice. For he is guilty in his own eyes, before being so in the eyes of others; and the publicity of his crime does not bring him more shame than his own consciousness of it. This we can show, not by the made-up stories which philosophers use, but from the true examples of good men.
30. I need not, therefore, imagine a great chasm in the earth, which had been loosened by heavy rains, and had afterwards burst asunder, as Plato does.hyperlink For he makes Gyges descend into that chasm, and to meet there that iron horse of the fable that had doors in its sides. When these doors were opened, he found a gold ring on the finger of a dead man, whose corpse lay there lifeless. He desiring the gold took away the ring. But when he returned to the king's shepherds, to whose number he belonged, by chance having turned the stone inwards towards the palms of his hands, he saw all, yet was seen by none. Then when he turned the ring to its proper position, he was again seen by all. On becoming conscious of this strange power, by the use of the ring he committed adultery with the queen, killed the king, and took possession of the kingdom after slaying all the rest, who he thought should be put to death, so that they might be no hindrance to him.
31. Give, says Plato, this ring to a wise man, that when he commits a fault he may by its help remain unnoticed; yet he will be none the more free from the stain of sin than if he could not be hid. The hiding-place of the wise lies not in the hope of impunity but in his own innocency. Lastly, the law is not laid down for the just but for the unjust.hyperlink For the just has within himself the law of his mind, and a rule of equity and justice. Thus he is not recalled from sin by fear of punishment, but by the rule of a virtuous life.
32. Therefore, to return to our subject, I will now bring forward, not false examples for true, but true examples in place of false. For why need I imagine a chasm in the earth, and an iron horse and a gold ring found on the fingers of a dead man; and say that such was the power of this ring, that he who wore it could appear at his own will, but if he did not wish to be seen, he could remove himself out of the sight of those who stood by, so as to seem to be away. This story, of course, is meant to answer the question whether a wise man, on getting the opportunity of using that ring so as to be able to hide his crimes, and to obtain a kingdom,-whether, I say, a wise man would be unwilling to sin and would consider the stain of sin far worse than the pains of punishment, or whether he would use it for doing wickedness in the hope of not being found out? Why, I say, should I need the pretence of a ring, when I can show from what has been done that a wise man, on seeing he would not only be undetected in his sin, but would also gain a kingdom if he gave way to it, and who, on the other hand, noted danger to his own safety if he did not commit the crime, yet chose to risk his own safety so as to be free from crime, rather than to commit the crime and so gain the kingdom.
33. When David fled from the face of King Saul,hyperlink because the king was seeking him in the desert with three thousand chosen men to put him to death, he entered the king's camp and found him sleeping. There he not only did him no injury, but actually guarded him from being slain by any who had entered with him. For when Abishai said to him: "The Lord hath delivered thine: enemy into thine hand this day, now therefore I will slay him," he answered: "Destroy him not, for who can stretch forth his hand against the Lord's anointed, and be guiltless?" And he added: "As the Lord liveth, unless the Lord shall smite him, or his day shall come to die, or he shall die in battle, and it be laid to me, the Lord forbid that I should stretch out my hand against the Lord's anointed."hyperlink
34. Therefore he did not suffer him to be slain, but removed only his spear, which stood by his head, and his cruse of water. Then, whilst all were sleeping, he left the camp and went across to the top of the hill, and began to reproach the royal attendants, and especially their general Abner, for not keeping faithful watch over their lord and king. Next, he showed them where the king's spear and cruse were which had stood at his head. And when the king called to him, he restored the spear, and said: "The Lord render to every man his righteousness and faithfulness, for the Lord delivered thee into my hand, but I would not avenge myself on the Lord's anointed."hyperlink Even whilst he said this, he feared his plots and fled, changing his place in exile. However, he never put safety before innocency, seeing that when a second opportunity was given him of killing the king, he would not use the chance that came to him, and which put in his reach certain safety instead of fear, and a kingdom instead of exile.
35. Where was the use of the ring in John's case,hyperlink who would not have been put to death by Herod if he had kept silence? He could have kept silence before him so as to be both seen and yet not killed. But because he not only could not endure to sin himself to protect his own safety, but could not bear and endure even another's sin, he brought about the cause of his own death. Certainly none can deny that he might have kept silence, who in the case of Gyges deny that he could have remained invisible by the help of the ring.
36. But although that fable has not the force of truth, yet it has this much to go upon, that if an upright man could hide himself, yet he would avoid sin just as though he could not conceal himself; and that he would not hide his person by putting on a ring, but his life by putting on Christ. As the Apostle says: "Our life is hid with Christ in God."hyperlink Let, then, no one here strive to shine, let none show pride, let none boast. Christ willed not to be known here, He would not that His Name should be preached in the Gospel whilst He lived on earth. He came to lie hid from this world. Let us therefore likewise hide our life after the example of Christ, let us shun boastfulness, let us not desire to be made known. It is better to live here in humility, and there in glory. "When Christ," it says, "shall appear, then shall we also appear with Him in glory."hyperlink
Chapter VI.
We ought not to allow the idea of profit to get hold of us. What excuses they make who get their gains by selling corn, and what answer ought to be made to them. In connection with this certain parables from the Gospels and some of the sayings of Solomon are set before our eyes.
37. Let not, therefore, expediency get the better of virtue, but virtue of expediency. By expediency here I mean what is accounted so by people generally. Let love of money be destroyed, let lust die. The holy man says that he has never been engaged in business.hyperlink For to get an increase in price is a sign not of simplicity but of cunning. Elsewhere it says: "He that seeketh a high price for his corn is cursed among the people."hyperlink
38. Plain and definite is the statement, leaving no room for debate, such as a disputatious kind of speaking is wont to give, when one maintains that agriculture is considered praiseworthy by all; that the fruits of the earth are easily grown; that the more a man has sown, the greater will be his meed of praise; further, that the richer returns of his active labours are not gained by fraud, and that carelessness and disregard for an uncultivated soil are wont to be blamed.
39. I have ploughed, he says, carefully. I have sown freely. I have tilled actively. I have gathered good increase. I have stored it anxiously, saved it faithfully, and guarded it with care. Now in a time of famine I sell it, and come to the help of the hungry. I sell my own corn, not another's. And for no more than others, nay, even at a less price. What fraud is there here, when many would come to great danger if they had nothing to buy? Is industry to be made a crime? Or diligence to be blamed? Or foresight to be abused? Perhaps he may even say: Joseph collected corn in a time of abundance, and sold it when it was dear. Is any one forced to buy it at too dear a price? Is force employed against the buyer? The opportunity to buy is afforded to all, injury is inflicted on none.
40. When this has been said, and one man's ideas have carried him so far, another rises and says: Agriculture is good indeed, for it supplies fruits for all, and by simple industry adds to the richness of the earth without any cheating or fraud. If there is any error, the loss is the greater, for the better a man sows, the better he will reap. If he has sown the pure grain of wheat, he gathers a purer and cleaner harvest. The fruitful earth returns what she has received in manifold measure. A good field returns its produce with interest.
41. Thou must expect payment for thy labour from the crops of the fruitful land, and must hope for a just return from the fruitfulness of the rich earth. Why dost thou use the industry of nature and make a cheat of it? Why dost thou grudge for the use of men what is grown for all? Why lessen the abundance for the people? Why make want thy aim? Why make the poor long for a barren season? For when they do not feel the benefits of a fruitful season, because thou art putting up the price, and art storing up the corn, they would far rather that nothing should be produced, than that thou shouldst do business at the expense of other people's hunger. Thou makest much of the want of corn, the small supply of food. Thou groanest over the rich crops of the soil; thou mournest the general plenty, and bewailest the garners full of corn; thou art on the lookout to see when the crop is poor and the harvest fails. Thou rejoicest that a curse has smiled upon thy wishes, so that none should have their produce. Then thou rejoicest that thy harvest has come. Then thou collectest wealth from the misery of all, and callest this industry and diligence, when it is but cunning shrewdness and an adroit trick of the trade. Thou callest it a remedy, when it is but a wicked contrivance. Shall I call this robbery or only gain? These opportunities are seized as though seasons for plunder, wherein, like some cruel waylayer, thou mayest fall upon the stomachs of men. The price rises higher as though by the mere addition of interest, but the danger to life is increased too. For then the interest of the stored-up crops grows higher. As a usurer thou hidest up thy corn, as a seller thou puttest it up for auction. Why dost thou wish evil to all, because the famine will grow worse, as though no corn should be left, as though a more unfruitful year should follow? Thy gain is the public loss.
42. Holy Joseph opened the garners to all; he did not shut them up. He did not try to get the full price of the year's produce, but assigned it for a yearly payment. He took nothing for himself, but, so far as famine could be checked for the future, he made his arrangements with careful foresight.
43. Thou hast read how the Lord Jesus in the Gospel speaks of that corn-dealer who was looking out for a high price, whose possessions brought him in rich fruits, but who, as though still in need, said: "What shall I do? I have no room where to bestow my goods. I will pull down my barns and build greater,"hyperlink though he could not know whether in the following night his soul would not be demanded of him. He knew not what to do, he seemed to be in doubt, just as though he were in want of food. His barns could not take in the year's supply, and yet he thought he was in need.
44. Rightly, therefore, Solomon says: "He that withholdeth corn shall leave it for the nations,"hyperlink not for his heirs, for the gains of avarice have nothing to do with the rights of succession. That which is not rightfully got together is scattered as though by a wind by outsiders that seize it. And he added: "He who graspeth at the year's produce is cursed among the people, but blessing shall be his that imparteth it." Thou seest, then, what is said of him who distributes the corn, but not of him that seeks for a high price. True expediency does not therefore exist where virtue loses more than expediency gains.
Footnotes
1 Ps. xxxix. [xxxviii.] 1.
2 Prov. v. 15.
3 Prov. xx. 5.
4 Prov. v. 17-19.
5 Cic. de Off. III. 1. Scipio, born b.c. 234. He was the greatest Roman of his time, a famous general and the conqueror of Hannibal. His exploits in Africa won him the surname of Africanus. Owing to jealous intrigues he in b.c. 185 left Rome and retired to his estate, where he passed the rest of his days in peaceful employments. Cicero (de Off. III. 1) relates on Cato's authority that he used to say: "Nunquam se minus otiosum esse quam cum otiosus, nec minsolum quam cum solus esset."
6 Ex. xiv. 16.
7 Ex. xvii. 11.
8 Ex. xxiv. 17.
9 Ps. lxxxv. [lxxxiv.] 8.
10 Acts v. 15, Acts v. 16.
11 1 [3] Kings xvii. 1.
12 1 [3] Kings xvii. 16 ff.
13 2 [4] Kings vi. 8 ff.
14 Cic. de Off. III. 1, §2.
15 2 [4] Kings iv. 16.
16 2 [4] Kings iv. 34.
17 2 [4] Kings iv. 41.
18 2 [4] Kings iv. 44.
19 2 [4] Kings vi. 6.
20 2 [4] Kings v. 10.
21 2 [4] Kings iii. 17.
22 2 [4] Kings vii. 1.
23 Rom. viii. 35, Rom. viii. 38.
24 2 Cor. vi. 9 ff.
25 "utile." Some read "inutile."
26 Cic. de Off. III. 3, §11.
27 Cic. de Off. III. 3, §13.
28 Cic. de Off. III. 3, §14.
29 Cic. de Off. III. 4, §16.
30 S. Matt. v. 48.
31 Phil. iii. 12.
32 Phil. iii. 15.
33 Ezek. xxviii. 3.
34 1 [3] Kings iv. 29, 1 [3] Kings iv. 30.
35 Cic. de Off. III. 4, §19.
36 1 Cor. x. 23, 1 Cor. x. 24.
37 Phil. ii. 3, Phil. ii. 4.
38 Prov. ix. 12.
39 Rom. viii. 29.
40 Phil. ii. 6, Phil. ii. 7.
41 The text here runs as follows: "Considera, O homo, unde nomen sumseris; ab humo utique."
42 1 Cor. xii. 17.
43 1 Cor. xii. 26.
44 Prov. xxii. 28.
45 Ex. xxiii. 4.
46 Ex. xxii. 2.
47 Lev. xix. 13.
48 Deut. xxiii. 19.
49 Ps. xxxvii. [xxxvi.] 21.
50 Cic. de Off. III. 5, §25.
51 Prov. xiv. 3.
52 Cic. de Off. III. 6.
53 Cic. de Off. III. 10, §42.
54 Cic. de Off. 23, §89.
55 S. Matt. xxvi. 52.
56 Cic. de Off. III. 7, §33.
57 Cic. de Off. III. 7, §37.
58 Cic. de Off. III. 9.
59 1 Tim. i. 9.
60 1 Sam. [1 Kings] xxvi. 2.
61 1 Sam. [1 Kings] xxvi. 8-10.
62 1 Sam. [1 Kings] xxvi. 23.
63 S. Matt. xiv. 3.
64 Col. iii. 3.
65 Col. iii. 4.
66 Ps. lxxi. 15 [LXX.]. "Sanctus in negotiationem introisse se negat," says St. Ambrose, from Ps. lxxi. 15. According to the Septuagint, "ouk egnwn pragmateia," which in the old Latin versions became "quoniam non cognovi negotiationes" (the Vulgate has "literaturam" for "negotiationes").
67 Prov. xi. 26.
68 S. Luke xii. 17.
69 Prov. xi. 26. St. Ambrose cites the same verse each time, but the first time according to LXX. The second time he varies the commencement.
