Chapter 10
Chapter X.
(Verse 1.). Therefore he adds: dying flies, that is, the thoughts of sinners succeeding one another and inclining toward mortal sin, destroy the sweetness of the ointment, that is, they destroy the anointing, and thus many good things, because First John 2: "The anointing teaches you about all things." Or: the sweetness of the ointment, that is, interior devotion and the sweetness of wisdom: Proverbs 27: "The heart is delighted with ointment and various fragrances."
(Verse 1. 2.). More precious is wisdom. Here, thirdly, wisdom is set above the height of worldly glory, or even above the foolishness that fools desire. Therefore he says: More precious is wisdom and a little glory, that is, with little glory, for a time, that is, temporally — better, I say, than foolishness, even with great glory: above in chapter 4: "Better is a poor and wise child than an old and foolish king." Or the sense can be that wisdom is better than foolishness; and also that a little glory, for a time, that is, bestowed at the proper time, is better than foolishness.
And the reason is added: The heart of the wise man is at his right hand, and the heart of the fool at his left; by the right hand good things are understood, by the left hand evil things: Matthew 25: "He shall set the sheep on his right hand, but the goats on his left." He means therefore to say that the wise think good things and the foolish think evil things: Proverbs 10: "The lips of the just consider what is pleasing, but the mouth of the wicked what is perverse." The right hand gives us to understand eternal goods, the left hand temporal things: whence
Proverbs 3: "Length of days is in her right hand, and in her left hand riches and glory." He means therefore to say that the wise think upon and desire eternal goods, and the foolish temporal things: Song of Songs 2: "His left hand is under my head, and his right hand shall embrace me." The fool therefore thinks vain things and knows not how to consider things with discernment, neither in himself nor in others, which is a greater disadvantage. Therefore he adds: But also the fool walking in the way, namely in that way which seems good to him: Proverbs 12: "The way of a fool is right in his own eyes." Since he himself is foolish, that is, since he walks foolishly, because in darkness; above in chapter 2: "The fool walks in darkness." He esteems all others to be fools, whence Proverbs 26: "The sluggard seems wiser to himself than seven men who speak wise sayings."
Question.
Here arises the question concerning what he says: He who shall offend in one thing, etc.
1. For if God always punishes less than what is deserved, then he who sins in one thing ought not to be punished except in one thing: therefore he ought not to lose many things, but one.
2. Likewise, from this it seems that there is a connection among the vices, just as among the virtues; because if vice is the privation of good, then if by one sin many good things are lost, then by one sin a man incurs many vices; but this is only through connection: therefore there is a connection among the vices.
3. Likewise, that there is a connection in vices with respect to all things is apparent; it is said in James 2: Whoever offends in one point is become guilty of all: therefore it seems that whoever perpetrates one vice is as guilty as if he perpetrated all of them.
But on the contrary: 1. Because some vices are contrary to each other: therefore if there were a connection in vices, then two contraries would exist simultaneously in the same subject, which is unlawful to say.
2. Likewise, vices are not from God, but acquired from our own work: but it is certain that temperance and justice are not acquired in us by the same act, when they are habitual: therefore similarly also in vices.
I respond: it must be said that one can speak of sin by reason of deformity and by reason of obligation to punishment. If by reason of deformity, that indeed regards three things, namely the privation of gratuitous good, the privation of natural good or natural aptitude, and furthermore the inclination to a disordered act, which is called a certain disposition. By reason of the first good there is indeed a connection in vices, because whoever sins in one sin loses grace and all the virtues, insofar as they are gratuitous. But by reason of the privation of aptitude there is no connection, but rather a distinction among them, because each vice deprives its own proper aptitude. By reason of the third, namely the inclination to act, there is neither complete distinction nor complete connection, but rather in some cases one inclines to another, and in some cases it inclines only sometimes, as the sin of gluttony to the sin of lust, and similarly in spiritual matters, pride to envy.
One can speak again of sins with respect to the obligation of punishment, and thus they obligate to a twofold punishment, namely the deprivation of the vision and the harshness of fire. With respect to the first there is a connection, because whoever sins in one sin loses the glory owed to all the virtues. But with respect to the second there is no connection, but distinction, because to each corresponds its own proper harshness.
This word of Ecclesiastes and of blessed James is therefore understood with respect to the loss of grace and glory.
1. To the objection, therefore, that one is punished beyond one's desert: I say that this is false, because whoever sins in one act sins against the grace of all the virtues, and therefore deserves to lose the whole.
If the spirit of him who has power. The contempt of the wise man has been set forth above, and conversely his just commendation: here is subjoined thirdly the promotion of fools. And because the authority of fools is burdensome, therefore the armor of patience is set forth first, and the disordered authority of fools is subjoined, at the text: There is an evil which I have seen, etc.
(Vers. 4.). Therefore the armor of patience is set forth first, for the possession of which he says: If the spirit of him who has power, that is, the fury of a prelate: for spirit is called fury in Isaiah 2: "Cease from man, whose spirit is in his nostrils"; 3 Kings 19: "A great and strong spirit, overturning mountains and crushing," etc. Ascend upon you, namely to oppress: Jeremiah 4: "Behold, he shall ascend like a cloud, and his chariots like a tempest: woe to us, for we are laid waste." Do not leave your place, that is, the place of patience and constancy, in which the soul finds rest, according to that passage in Luke 21: "In your patience you shall possess your souls"; 1 Peter 2: "Servants, be subject in all fear to your masters, not only to the gentle, but also to the harsh: for this is grace, if for the sake of conscience toward God one endures," etc. And the reason for its usefulness is given: Because healing will cause the greatest sins to cease. Here healing is called the affliction of scourges, by which man is healed: Wisdom 6: "The care of discipline is love, and love is the keeping of the laws." The predication is causal in both cases, because if through many scourges one arrives at love, and through this the law is kept: therefore it causes sins to cease.
It is expounded otherwise: If the spirit of him who has power, that is, if the spirit of ambition, that is, the malice of the ambitious, ascend upon you, that is, if it comes into your mind that you wish to be a prelate: do not leave your place, namely the place of subjection and servitude, concerning which Luke 14: "When you are invited to the wedding, recline in the last place," and Sirach 11: "Trust in God, and remain in your place." And the reason is given: Because healing will cause the greatest sins to cease. The translation of Symmachus has: Because modesty: whence 1 Corinthians 9: "I chastise my body and bring it into subjection, lest perhaps, having preached to others, I myself should become a castaway."
It is expounded otherwise concerning the devil: If the spirit of him who has power, that is, of the devil: Job, the penultimate chapter: "There is no power on earth that can be compared to him"; ascend upon you, and this by tempting: Luke 11: "When the unclean spirit has gone out of a man, he walks through waterless places, seeking rest, and does not find it." Do not leave your place, namely the place of penitence: Ephesians 4: "Do not give place to the devil." Because healing will cause the greatest sins to cease: Origen's text has: salvation, which indeed is through the medicine of penitence: Sirach 11: "The malice of one hour causes forgetfulness of the greatest pleasure," that is, brief penitence for a great sin.
(Vers. 5.). There is an evil which I have seen etc. Here the second point is touched upon, namely the disordered promotion of fools, both on account of a defect of knowledge and on account of a defect of life, because the foolish and wicked are placed in authority, while the wise and those rich in good morals are cast down. On account of which he says: There is an evil which I have seen under the sun, that is, in the present state of men, as it were proceeding from error, not from error according to truth, but apparently from error, yet nevertheless according to just judgment: from the face of the prince, namely of him from whom is all power, who by just judgment sometimes gives wicked prelates: Hosea 13: "I will give you a king in my fury, and I will take him away in my indignation."
(Vers. 6.). And he expresses what that evil is with regard to the defect of knowledge: The fool set in high dignity: set, he rightly says, because there is nothing there but a false placing: Psalm: "You set them up, you cast them down when they were lifted up." Or: set as a useless stone: whence in Zechariah 11 it is said to the foolish prelate: "O shepherd and idol! abandoning the flock, a sword upon his arm and upon his right eye: his arm shall utterly wither, and his right eye shall be completely darkened": and therefore Proverbs 26: "As he who casts a stone into the heap of Mercury, so is he who gives honor to a fool." On the contrary: The rich sitting below: rich, namely in good morals and knowledge and grace, of whom in 1 Corinthians 1: "In all things you are made rich in him, so that nothing is wanting to you in any grace"; and Isaiah 33: "The riches of salvation are wisdom and knowledge."
(Vers. 7.). With regard to the defect of life he says: I have seen servants upon horses: servants, he calls sinners, of whom in John 8: "He who commits sin is the servant of sin"; upon horses, he says in the plural to express pomp: Deuteronomy 17: "When he shall have been established, he shall not multiply horses for himself." On the contrary: Princes walking as servants, namely those princes who rule themselves through a good life: Seneca: "If you shall have ruled yourself well, you will be a prince": these he saw as servants, but in the future it will be the contrary: Luke 14: "Everyone who humbles himself shall be exalted, and he who exalts himself shall be humbled."
QUESTION.
It is asked here whether it is just that the wicked should rule over the good. That it is, it seems:
1. Because it is said in Romans 13: There is no power except from God: therefore wicked princes do not have power except from God.
2. Likewise, John 19: You would not have, Christ said to Pilate, any power against me unless it had been given to you from above. And Augustine expounds from above: that is, from God: therefore if Pilate was wicked and used his power wickedly, then that the wicked rule, this is from God.
3. Likewise, 1 Peter 2: Be subject not only to the good and gentle, but also to the froward, and he gives the reason: for conscience's sake: therefore if it is just to be subject to them, since everything just is from God, this also will be from him.
4. Likewise, Job 34: Who makes a hypocrite to reign on account of the sins of the people, etc.: therefore, etc. On the contrary: 1. Hosea 8: They have reigned, but not by me; princes have arisen, and I knew it not: therefore it seems that the prelacy of the wicked is not from God. 2. Likewise, servitude is a punishment inflicted for sin, therefore it is rightly and justly inflicted on no one except a sinner: therefore by contraries, neither is dominion justly given except to the just. Therefore if dominion is given to a sinner, and servitude to the just, there is a defect of order and justice: therefore it is not from God.
3. Furthermore, if the power of the wicked is just and from God, because nothing from God is other than just; since no one ought to take away another's right: therefore no one ought to labor for the deposition of a wicked prelate: therefore whoever labors against this sins.
I respond: it must be said that a wicked or unjust prelate falls under a threefold distinction. One is unjust in himself, yet enters justly and exercises authority justly: and such a one can justly hold authority, nor does he sin in this, and it is just to be subject to such a one. There is also another, who enters unjustly and exercises authority unjustly: and such a one cannot justly hold authority, nor ought a man to be subject to such a one. There is also another, who is unjust, yet enters justly, but exercises authority unjustly, because he afflicts the good and promotes the wicked: it is just to be subject to such a one in those things that pertain to justice; but in those things that are against God, a man ought not to be subject: and "because he deserves to lose his privilege who abuses the power granted to him," even if he entered justly: nevertheless it is just that he be removed.
As to what is objected regarding the first part, whether it is just for the wicked to hold authority: it must be said that for the wicked who govern well to hold authority is not an evil to the commonwealth; but for those who govern wickedly, it is just that they hold authority, not by their own justice, but by divine justice, because he makes him to reign on account of the sins of the people. — And thus the response to the first objections is clear, that the power of wicked men is from God.
1. To the first objection to the contrary, I say that it is understood with respect to those who enter illegitimately and by their own authority, not divine.
2. To the objection concerning order, I say that the punishment of sin remains even without sin for the purpose of discipline: so also I say concerning servitude among the good.
3. To the objection: if it is from God, therefore it is just that he have such power: it must be said that in comparison to his own merits it is not just, but rather iniquitous; in comparison to the merits of the wicked subjects it is just. And because from diverse causes it is lawful for us to will contrary things, where the divine will is not evident; and we do not know which of these may be more pleasing to God in the future: a man can justly labor for the removal of an unjust prelate.
Furthermore, he received such power from God, but its execution from himself: he held power justly, but exercises it unjustly: and therefore, as long as he holds power from God, he must be obeyed: but because he exercises it unjustly, one must work so that he no longer holds it. Thus that point is clear.
Second, a remedy is given against the vanity of security.
He who digs a pit etc. He set forth above the vanity of security: here secondly he intends to give a remedy against that vanity: and because security arose from a defect of just retribution and of the governance of providence, which appeared to exist: therefore there are here two parts. First he gives a remedy against the defect of the order of providence: second, against the defect of just retribution, below in chapter eleven: Cast your bread etc.
First, a remedy is given against security arising from a defect of the order of providence.
The disorder however of governance comes from a threefold cause: either because a wicked man is placed in charge, or because a foolish one,
or because a useless and lax one. First, therefore, he gives a remedy against a wicked prelate; second, against a foolish prelate, at: The words of the mouth of a wise man are grace: third, against a carnal and lax prelate, at: Woe to you, O land, whose king is a child.
First, regarding the defect of governance, when a wicked prelate is placed in charge.
As to the first point, then, he proceeds as follows. First he says that a good prelate is not to be removed: second, that a wicked one is not to be endured or promoted: third, he says that one who has been promoted is to be corrected: fourth, that one must not secretly detract from him.
(Verse 8). First, therefore, he says that a good prelate is not to be removed, neither by fraud nor by violence. Not by fraud: whence he threatens: He who digs a pit, namely by preparing a snare for a good prelate, shall fall into it: the Psalm: "He opened a pit and dug it out, and he fell into the pit which he made." Nor is he to be removed by power; whence he threatens one who does the contrary: He who breaks down a hedge, that is, a good prelate, who guards his subjects like a hedge: Sirach thirty-six: "Where there is no hedge, the property will be plundered." A serpent shall bite him, that is, the devil with his demons, who are biting serpents: Jeremiah eight: "Behold, I will send among you the worst serpents, against which there is no charm, and they shall bite you."
(Vers. 9.). He who moves stones etc. Here he shows secondly that a harsh and useless prelate is not to be promoted; and he threatens those who promote a harsh one: whence he says: He who moves stones, that is, promotes the hard and wicked to a greater dignity; shall be afflicted by them, that is, through them, or on account of them: Proverbs 26: "As he who casts a stone into the heap of Mercury, so is he who gives honor to a fool"; and afterward: "He who rolls a stone, it shall return upon him"; and Sirach 27: "He who throws a stone on high, it shall fall upon his own head." Neither is one who is vain and useless: to be promoted; therefore he says: He who cuts wood, another translation: He who hews: he hews, who wishes to place a useless prelate as a support for the edifice. A useless prelate is compared to wood, because just as unfruitful wood when cut is given over to fire, so also the prelate: Matthew 7: "Every tree that does not bear good fruit shall be cut down and cast into the fire." He shall be wounded by them, because, namely, the conscience is wounded: Sirach 27: "The deceitful blow of the deceitful man shall lay open wounds." Concerning these wounds, Isaiah 1: "Wound and bruise and swelling sore, it is not bound up nor fomented with oil."
(Vers. 10.). If the iron has become blunt etc. Here he adds thirdly that the prelate who has in some way turned aside to evil is to be corrected, because he can be of value, although much labor is required. Therefore he says: If the iron has become blunt, that is, the edge of goodness and wisdom has been altered through fault in the prelate; and this not as before, supply "sharp," but has become dull, through fault; with much labor, namely of correction, it shall be sharpened, that is, it shall be restored to its former uprightness: Proverbs 27: "Iron is sharpened by iron, and a man sharpens the face of his friend." And through this likeness of corporeal things he draws a conclusion in spiritual matters: And after diligence, that is, the labor of diligence, wisdom shall follow, just as after the sharpening of iron there follows the straightness and fineness of the edge for cutting: Proverbs 15: "The ear that hears the reproofs of life shall dwell in the midst of the wise"; and Proverbs 2: "If you seek her as money and dig for her as for a treasure, then you shall understand the fear of the Lord and shall find knowledge."
(Verse 11). If it bites etc. Here he shows fourthly that one ought not secretly detract from such a prelate, and he shows the magnitude of the fault of detraction through a comparison in bodily things. Therefore he says: If a serpent bites in silence, which is proper to the serpent itself, because it secretly infuses venom, he who secretly detracts has nothing less than it, because, just as that is fraudulent, so also is this, because this is to curse the deaf: Leviticus 19: "You shall not curse the deaf, nor place a stumbling block before the blind." Just as that is deadly, so also is this: Galatians 5: "If you bite and devour one another, take heed lest you be consumed by one another": Proverbs 26: "The words of a whisperer are as simple things, and they reach even to the innermost parts of the belly." Just as of old they were delivered by looking upon Christ, according to what is said in Wisdom 16: "He who turned was not healed by what he saw, but by you, O Lord, the Savior of all": so also now. Whence he himself said, John 15: "If they have kept my word, they will keep yours also."
QUESTION.
It is asked whether to speak evil of someone secretly is detraction and sin, where it is established that what is said is true. That it is not, it seems:
1. Because, just as the good person is worthy of praise, so the evil person is worthy of blame: therefore just as it is just to praise the good, so it is just to blame the evil: therefore just as he who praises the good does not sin, neither does he who speaks evil of the evil.
2. Likewise, just as one ought to rejoice with the good, so one ought to have compassion on the evil: therefore just as someone can recount to another the good of another person while rejoicing together without sin, so also the evil while having compassion: therefore he who speaks evil of another secretly, if he has compassion, does not sin.
3. Moreover, the Lord says in Matthew 18 that when a neighbor sins, he is to be corrected before one or before two: and if he does not listen, it is to be told to the Church: therefore at least concerning the incorrigible, it seems that a person may speak evil to anyone.
On the contrary: 1. What you do not wish done to you, do not do to another: therefore what you do not wish said about you, you ought not say about another: but you ought not wish that anyone speak evil of you in your absence, because it will profit you nothing: therefore etc.
2. Likewise, he who speaks evil of another takes away his good name: therefore since a good name is better than many treasures, therefore since a person cannot take away another's treasures without sin, likewise etc.
3. Likewise, it is said in Leviticus 19: You shall not curse the deaf: but he who speaks evil behind one's back curses the deaf: therefore he acts against that precept.
4. Moreover, a sin committed in public causes scandal: therefore he who makes public some sin that is not public causes scandal: but he who speaks against another makes known a sin that is hidden: therefore he scandalizes the one with whom he speaks.
I respond: it must be said that he who speaks evil of another either speaks compelled by necessity, or induced by usefulness, or driven by the desire to detract. He is compelled by necessity when he is bound by a precept either human or divine: human, when he speaks to one who can command and does command him to speak; divine, when conscience dictates to a man that he is bound to accuse his neighbor so that he may be corrected, according to that precept of the Lord concerning fraternal correction.
He is induced by usefulness when he narrates the evil of another to someone who can benefit and not harm, and for whom it is beneficial to hear that evil and not harmful, as when someone narrates to a person who loves and who has compassion and has the will to correct him.
But when neither necessity nor usefulness is considered, even if there be truth, one is not excused from the desire to detract; indeed, one sins with the sin of detraction, even if one speaks the truth.
Therefore the arguments that prove it is a sin to speak evil of another in his absence must be conceded, unless necessity or usefulness intervenes: for then it is clear that they do not hold.
1. To what is objected to the contrary, that it is just to blame, etc.; it must be said that although they are worthy of blame, nevertheless a man ought not to blame them. Nor is the case similar with praise, because a good reputation excites to good, but an evil one to evil, and therefore evil is not to be made public as good is.
Moreover, it is not mine to judge.
2. To what is objected concerning compassion, it must be said that true compassion is that in which the one who has compassion is wounded, not that in which the wretched person is harmed. And because this person in such speaking harms the sinner in his reputation, therefore he ought not to accuse.
3. To what is objected concerning the Lord's command, it must be said that the Lord means that those are to be called who can and will be of benefit: and by the Church He does not mean the multitude, but He means the one who can be of benefit and ought to correct, and to such a one it is to be told.
Second, regarding the defect of governance, when a foolish prelate is appointed.
The words of a wise man's mouth, etc. He gave above a remedy against the malice of a prelate; here he gives a remedy against the foolishness of a prelate, showing that a foolish prelate is not to be promoted, but rather is worthy of ruin: first, on account of the defect of discreet speech; second, on account of the defect of provident consideration; third, on account of the defect of fruitful action.
(Verses 12, 13, 14). On account of the defect of discreet speech, the fool casts himself down, just as by antithesis the wise man exalts himself. Therefore he says: The words of a wise man's mouth are grace, because in them through discretion he acquires grace: Sirach 20: "A wise man makes himself lovable by his words"; but on the contrary: The lips of a fool will cast him down, that is, the words that proceed from the lips of a fool: Proverbs 18: "The mouth of a fool is his destruction, and his lips are the ruin of his soul."
And the reason for precipitousness is indiscretion, because he indiscreetly inclines: whence he says: The beginning of his words is folly. And the reason for this is that he does not consider, whence Proverbs twenty-nine: "Have you seen a man swift to speak? Folly is more to be expected than his correction." He also indiscreetly concludes: whence he says: And the last thing of his mouth is the worst error, because folly in the end leads to an erroneous judgment; Proverbs fourteen: "The imprudence of fools errs"; because, as was said above in chapter two, "the eyes of the wise man are in his head, the fool walks in darkness." Furthermore, he perseveres in folly: therefore he adds: The fool multiplies words, thus by multiplying foolish words he becomes obstinate in malice: against which in the Psalm: "Incline not my heart to words of malice" etc.; and this is useless and vain, whence it is said in Proverbs nineteen: "But he who pursues words will have nothing"; and Proverbs fourteen: "Where words are most plentiful, there is frequently want."
(Verse 14.). Man knows not etc. Here secondly he shows in the fool the defect of provident consideration: because, since he is ignorant of the past, he cannot foresee the future. Therefore he says: Man knows not what has been before him, as one foolish and inconsiderate: James one: "He considered himself and went away and immediately forgot what he was like." And what shall be after him, who can tell him? As if to say: no one: above in chapter eight: "He who is ignorant of the past can know the future by no messenger," and this indeed is very harmful: whence Deuteronomy thirty-two: "Would that they were wise and understood and would foresee their last end."
(Verse 15.). The labor of fools etc. Here thirdly he shows that in the fool there is a defect of fruitful operation, because in his labor he is much afflicted and profits little. Therefore he says: The labor of fools shall afflict them, because they do not labor in good things: Jeremiah nine: "They have labored to act wickedly": whence Wisdom five: "We have wearied ourselves in the way of iniquity and perdition and have walked difficult paths: but the way of the Lord we have not known." And he gives the reason for this: Who know not how to go to the city, that is, they know not the right way to go to that city, of which Isaiah twenty-six says: "The city of our strength is Sion the Savior; a wall and a bulwark shall be set in it." To this city fools know not how to go: whence above in chapter six: "What has the wise man more than the fool? And what has the poor man, except to go thither where there is life?"
Spiritually here by the wise man we understand Christ, by the foolish man the antichrist. The words of the mouth
of the wise man are grace, because the words of Christ are gracious: the Psalm: "Grace is poured forth on your lips, therefore God has blessed you forever"; and Luke 2: "All who heard him were astonished at his understanding and his answers"; and others said, John 7: "Never has a man spoken thus." On the contrary, the fool is the antichrist, of whom it is said in the Psalm: "The fool has said in his heart: There is no God." His lips will cast him down, because on account of the malice of his teaching he will be plunged into the deep, Job 18: "The steps of his strength shall be straitened, and his own counsel shall cast him down." For his words will be words of blasphemy and pride: therefore foolish and erroneous. Whence it is said, Daniel 11: "He shall speak magnificent things against the God of gods, and shall prosper, until the wrath is accomplished"; and 2 Thessalonians 2: "The man of sin shall be revealed, the son of perdition, who opposes and exalts himself above all that is called God," etc.
This fool will not only be indiscreet in speaking, but also improvident, because he will not consider the ruin that is to follow him, according to what the Apostle says, 2 Thessalonians 2: "Whom the Lord Jesus shall slay with the spirit of his mouth." Fools will follow this fool and will be afflicted: Who do not know how to go to the city, through true faith and love: 2 Thessalonians 2: "God shall send them the operation of error, who did not believe the truth, but consented to iniquity"; because they did not receive the love of truth: therefore the unknowing will be deceived: whence in the Psalm: "They knew not, nor did they understand, therefore they walk in darkness."
Third, regarding the defect of governance, when a useless and lax prelate is set over others.
Woe to you, O land, etc. He gave the remedy against the disorder that arises from a wicked and foolish prelate: here thirdly he gives the remedy against the disorder that arises from a useless and lax prelate. He shows therefore that such a slothful and carnal person ought not to be set over others nor even tolerated. And this part has two sections: because first he denounces him, showing him unworthy of prelacy; second, he says that one ought not secretly to detract from him, at: In your thought, etc.
He shows, therefore, that the carnal and slothful man is unworthy of prelacy, first on account of the disorder of gluttony; second on account of the weakness or idleness of sloth; third on account of the unfittingness of merriment; fourth on account of the subversion of justice, through love of money. (Verses 16-17.) On account of the disorder of gluttony, the carnal and lax prelate is unworthy of prelacy, and woe to those who set him over themselves. Therefore he says: Woe to you, O land, whose king is a child, that is, a pursuer of passions; for children are pursuers of passions. Isaiah, penultimate chapter: "The child of a hundred years shall die." Therefore woe, because it is an occasion of eternal damnation and a sign of divine indignation. Isaiah 3: "I will give children to be their princes, and the effeminate shall rule over them." And because princes follow their leader, therefore he says: And whose princes eat in the morning, quickly seeking pleasurable things; and therefore they are always foolish, because it is said in Proverbs 20: "Wine is a luxurious thing, and drunkenness is tumultuous; whoever is delighted by these things shall not be wise."
And because "opposites placed next to each other shine forth more clearly," he commends the contrary, saying in detestation of the former: Blessed is the land whose king is noble, namely with nobility of character, because nobility alone is that which adorns the soul with good morals. Concerning which, Proverbs, last chapter: "Her husband is noble in the gates, when he sits among the senators of the land." And because princes follow their leader, therefore he adds: And whose princes eat at their proper time, that is, at the due hour after business has been dispatched, and this for refreshment, not for luxury. The Interlinear Gloss: "They eat only that they may live; they do not live that they may eat," as do those of whom 2 Peter 2 says: "Defilements and stains, abounding in delights, reveling in their feasts." (Verse 18.) In slothfulness shall be brought low, etc. Here, secondly, it is shown that the lax prelate himself is unworthy on account of the idleness of sloth, which is followed by the destruction of the house that was built. On account of which he says: In slothfulness the roofing shall be brought low. The roofing is called the joining of timbers for covering a house. This is brought low in slothfulness, because, while its repair is neglected, it collapses; so also is the spiritual building destroyed through sloth. Proverbs 18: "He who is soft and slack in his work is the brother of him who wastes his own works." And because, where there is no goading fear of the Lord, sloth reigns, therefore it is said in Sirach 27: "If you do not hold yourself steadfastly in the fear of the Lord, your house shall quickly be overthrown." And in the weakness of hands the house shall leak. He says the same thing, but explains it further:
the house leaks through, when it is rainy and does not defend against the showers, in which it is neither good nor safe to be: whence Proverbs twenty-seven: " A dripping roof on a day of cold and a quarrelsome woman are compared." This house leaks through when the hands are weak and slack: therefore Hebrews twelve: " Lift up your slack hands and loosened knees, and make straight steps with your feet."
(Vers. 19.). In laughter they make bread etc. Here thirdly he shows the unworthiness of the slothful and carnal man on account of the unseemliness of merriment, in which the carnal always wish to be, and on account of which they do everything that they do. Therefore he says: In laughter they make bread and wine The Gloss: Prelates in laughter, that is, in unseemly merriment; Luke twelve: " My soul, you have many good things for many years; eat, drink, be merry." And therefore he adds: That they may feast by drinking: for they act so that they may eat, not so that they may break bread for the hungry: James five: " You have feasted upon the earth and in luxuries have nourished your hearts." And for this they are rebuked in Isaiah five: " The harp and the lyre and wine are at your banquets, and the work of God you do not regard."
(Vers. 19.). And all things obey money etc. Here fourthly it is touched upon that they are unworthy on account of the subversion of justice, which they subvert out of love of money. Therefore he says: And all things obey money, because all love money above all things: Isaiah one: " All love gifts, they pursue rewards," and thence follows the subversion of justice: " They do not judge for the orphan, and the cause of the widow does not come before them": and Jeremiah six: " From the least even to the greatest, all are devoted to avarice."
In your thought etc. Above he showed the carnal and slothful man unworthy of prelacy: here he restrains subjects from secret detraction, should it happen that such a one is placed in authority: and first he sets forth the exhortation; second, he gives the reason.
(Vers. 20.). He exhorts therefore that one should neither speak evil by diminishing reputation, nor call down a curse by wishing his misery. Therefore he says: In your thought do not detract from the king, that is, in secret: Exodus twenty-two: " You shall not detract from the gods, and you shall not curse the prince of your people." And in the secret of your chamber, that is, of your conscience, do not curse the rich man, and this by calling down evil: Romans twelve: " Bless those who persecute you, bless and do not curse."
and First Peter three: " Not curse for curse."
Because the birds of heaven etc. Here the reason for the exhortation is given . reason: because what you said in secret will be made public by the Angels, because the birds of heaven will carry your voice. He calls the birds of heaven demons on account of their swiftness, because they are swift, or on account of their rapacity: whence Genesis fifteen: The birds of heaven descended upon the carcasses, and Abraham drove them away "; and Matthew thirteen: " Another fell by the wayside, and the birds came and ate it up ". And here heaven is called the murky air, in which demons dwell. These carry the voice, because they frequently make public what is hidden: Matthew ten: "Nothing is hidden that shall not be known ". And he who has wings will announce the matter, that is, the devil will announce your evil speech, because he is the accuser: but he will at last be cast out, whence Revelation twelve: " The accuser of our brethren is cast out, who accused them day and night ".
QUESTIONS.
I. But a doubt arises here, because he says that the birds of heaven, that is, demons, report the detraction of thought: therefore it seems that our will and thought are known to the devil.
But against this is: 1. Because of God alone is it said that He is searching hearts and reins: therefore He alone knows thoughts and affections.
2. Likewise, Augustine says that if the devil had known the patience of Job, he would never have tempted him, because he does not tempt anyone except to conquer, not to be conquered.
I respond: it must be said that neither demons nor even good Angels, except in the Word, can know our thoughts and hidden affections: and I call hidden, those which are not manifested through signs: but those which are manifested through signs, demons detect and know: and because there are few of which no signs appear, whether in deed, or in the face, or in speech, or in some other way: therefore he says that they hear .
II. Likewise, it is asked concerning what he says, that the birds of heaven will carry or announce.
I ask: how will they carry? If it is said, that to him about whom it is spoken: this is false, because then everyone would know all the hidden evils that are said about him: he understands therefore that they will carry them to God.
But against this: 1. God is more immediate and more present to us than demons, since He is not far from each one of us . If therefore to carry or to announce is done to one who is distant, it is evident that it is not the same.
2. Likewise, through whom is that carrying done? Either through good Angels or through evil ones: not through good ones, because good Angels procure our salvation, not therefore our damnation: therefore they do not bring evils. If through demons: against this: Demons do not see God nor do they speak to God any more than evil men do: therefore if evil men do not bring things to God, then neither do demons.
I respond: it must be said that birds here are called evil spirits or demons: these are said to carry to God evil and hidden deeds, while good Angels carry good deeds. But to carry is not to report to God by voice, or to notify Him as though He were ignorant, but to know our malice, and by knowing to remember it, and to be a witness. The good, however, add beyond knowledge, memory, and testimony, intercession; but the evil add the will to accuse.
1. 2. And thus the response is clear, because they do not report as to one who is distant, but as to a judge. And to the second, because the evil by their office observe evil deeds and procure damnation: therefore it belongs to them.