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262 rejoice, why not much more in the second? If he employs a guardian in the first case, why not in the second?

Nor is there anything to conflict in that saying of St. Augustine, de conflictu virtutum et vitiorum [Migne, 40: 1094]: "What sort of men they ought to be who rule is not a question to be discussed by subjects." This is true and evident, that they ought not to discuss rashly what sort of men they ought to be, nevertheless, reason dictates to them that they who rule ought to be good, that they ought not to live in excess and, if they live badly, subjects ought to take heed and to beware of their evil works in advance. Hence Augustine says: "If human rule is to be obeyed, it is necessary that we be subject to divine government, for Christ himself says, "He who heareth you, heareth me, and he that despiseth you, despiseth me." And, further on, Augustine adds: "Nevertheless, because he foresees that not all will in the future be of this kind, he took all kinds of subjects into the company of his disciples and said, admonishing them in advance, 'The scribes and Pharisees sit in Moses' seat; whatsoever things they say to you, these do, but what they do, do not ye.'" And it is clear that, with the zeal of a good purpose, subjects should discuss the manner of life of their superiors or think of it, so that, if the superiors are good, the subjects may imitate them; if evil, they follow not their works, but in an humble spirit pray for them and take heed when they command good things. Otherwise, unless they discuss, they will fall with the blind leader into the hole, and easily it may happen that they will worship antichrist as God, and, like the Jewish people who followed their leaders—prælatis—conspire against Christ the Lord.