Ecclesiastes 10

"Dead flies spoil the whole pot of sweet ointment," and "when a king hearkens to unrighteous counsel, all the servants under him are wicked." So one scabbed sheep, if not separated from those that are whole, infects the rest with the same distemper; and a person infected with the plague is to be avoided by all; and a mad dog is dangerous to everyone that it touches. If, therefore, we neglect to separate the transgressor from the church of God, we shall make the "Lord's house a den of thieves."

Indeed, it is said that Beelzebub means prince of flies; and it has been written of them, "Dying flies spoil the sweetness of the oil."

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."

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.

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.

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.

These flies bring death as well as life. For example there is a divinized fly about which Elijah has said, "Is there no God in Israel that you are sending to inquire of the fly, the God of Ekron?" I would be astonished if they really did divinize a fly. Rather he hereby has described the worthlessness of their enterprise.

What is called the prince of flies is shown to be prince of the wicked; another text of Scripture refers to him by saying, "Dead flies destroy the perfumer's sweet ointment." Who destroy except those who grieve the Holy Spirit either by the crime of infidelity or by the filthy obscenity of unclean deeds, while befouling themselves either with a false faith or an evil way of life?

Moreover, flies falling into myrrh, and suffocated therein, make both the appearance of that pleasant ointment and the anointing therewith an unseemly thing; and to be mindful of wisdom and of folly together is in no way proper. The wise man, indeed, is his own leader to right actions; but the fool inclines to erring courses, and will never make his folly available as a guide to what is noble. Yea, his thoughts also are vain and full of folly. But if ever a hostile spirit fall upon you, my friend, withstand it courageously, knowing that God is able to propitiate even a mighty multitude of offenses. These also are the deeds of the prince and father of all wickedness: that the fool is set on high, while the man richly gifted with wisdom is humbled; and that the slaves of sin are seen riding on horseback, while men dedicated to God walk on foot in dishonour, the wicked exulting the while. But if any one devises another's hurt, he forgets that he is preparing a snare for himself first and alone. And he who wrecks another's safety, shall fall by the bite of a serpent. But he who removes stones, indeed shall undergo no light labour; and be who cleaves wood shall bear danger with him in his own weapon. And if it chance that the axe spring out of the handle, he who engages in such work shall be put to trouble, gathering for no good and having to put to more of his iniquitous and shortlived strength. The bite of a serpent, again, is stealthy; and the charmers will not soothe the pain, for they are vain. But the good man does good works for himself and for his neighbours alike; while the fool shall sink into destruction through his folly. And when he has once opened his mouth, he begins foolishly and soon comes to an end, exhibiting his senselessness in all. Moreover, it is impossible for man to know anything, or to learn from man either what has been from the beginning, or what shall be in the future. For who shall be the declarer thereof? Besides, the man who knows not to go to the good city, sustains evil in the eyes and in the whole countenance. And I prophesy woes to that city the king of which is a youth, and its rulers gluttons. But I call the good land blessed, the king of which is the son of the free: there those who are entrusted with the power of ruling shall reap what is good in due season. But the sluggard and the idler become scoffers, and make the house decay; and misusing all things for the purposes of their own gluttony, like the ready slaves of money, for a small price they are content to do all that is base and abject. It is also right to obey kings and rulers or potentates, and not to be bitter against them, nor to utter any offensive word against them. For there is ever the risk that what has been spoken in secret may somehow become public. For swift and winged messengers convey all things to Him who alone is King both rich and mighty, discharging therein a service which is at once spiritual and reasonable.

Flies falling into perfume, and drowning, make the appearance and use of that pleasant oil unseemly; so, too, it is improper to have both wisdom and foolishness together in one's mind.

"Dead flies putrefy the perfumer's oil; a little folly outweighs wisdom and honour. "Here he gives an example to illustrate the idea expressed above, in which he says that many good things can be outweighed by one fool, since one evil mixed with good in this way will pollute the greater part of it, just as flies if they die in oil, make it lose its colour and smell. And since wisdom is often mixed with cleverness and prudence has wickedness, he teaches that we must search out wisdom alone, or that it be mixed with the innocence of doves. Let us then be prudent to the good, and simple in the face of the wicked. And this is the meaning: let the righteous man have little simplicity on account of his having too much suffering, and while he keeps his retribution for God, he seems foolish, and does wickedness at once in vindication under the guise of prudence. Another meaning could be those flies that according to Isaiah inhabit a part of the river of Egypt, and destroy the sweetness of oil and according to one source leave the smell of their uncleanness [Cfr. Is. 7, 18.]. The chief of these flies is called Beelzebub of the demons, and is interpreted as either 'the idol of flies' or 'the man of the flies', or 'he who has flies' [Cfr. Matth. 12, 24.].

The fourth aspect of the zeal of wisdom is the elevation of desire. This gives worth to other endeavors, so that forgetting what is behind, we strain forward to what is before. "The wise man has eyes in his head. — The heart of a wise man is in his right hand." Now, the zeal of wisdom consists in this, that our endeavor be directed toward nothing but God who is "all delight."

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."

"A wise man's mind tends to his right; while a fool's mind tends to his left. Even on the road as the fool walks, he lacks sense, and proclaims to all that he is a fool. "And in the Gospel it is taught that a wise man's left does not know what his right is doing. And when we are hit on the right side of the face, we do not show the left cheek to he who hit us, but the other one. For a wise man does not have a left side in him, but is in fact completely the right side. And when the Saviour comes to judge us, the lambs will stand on the right, and the goats on the left. It is written in the prophets that "the Lord knows the ways to the right, which are wrong, and actually lead to the left." [Prov. 4, 27.]. Therefore he who is wise always thinks about the future, because it leads him to the right. But he who is foolish always thinks of the present, because it is set in the left. What follows has also been said by the philosopher poet, who says, "the right leads to the walls of the lower world, this is our path to Elysium, but the left is for the wicked. That gives out punishments and sends people down to the nether regions" [Virg. Aen. 6, 541/543.]. Firmianus of our time in the famous work of his Institute recalls the passage about left and right, and argues that this is about virtues and about vices. [Lactant. Divin. Instit. VI, 3,6-CSEL 19, p.486, 166sqq.] And we shouldn't think that this is contrary to that passage, which says, "do not go to the right, nor to the left" [Prov. 4, 27.]. In the first passage the right is taken to mean good; but in the second it is not just right but also the decline to the right. We should not know more than we need to know, since virtues are in the middle and all excess in a vice. In the following verse though he says, "but on the path that the fool walks, his heart is in need", and he says: "all is foolishness" or "all are fools". This is the meaning: A fool hopes that all others sin as he himself sins, and judges all others by his own standards. Then Symmachus has interpreted it in this way: but when the fool walks along the road, he supposes that all are stupid as he is. But the Septuagint has another meaning, which says, 'all things which he thinks are foolish, are the most vain'.

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."

Let no one then say, We have no portion in Jacob nor inheritance in Israel. Let no one say, I am not among the Clergy, for it is written, Give unto Levi his lots; and again David says that he who lieth in the midst among the lots ascends to heaven with spiritual wings. Say not of your God, He is grievous to us, nor of your place, it is not for our turn, since Scripture says, Leave not thy place: For the adversary would fain deprive thee of it, he would fain drive thee away, for he envies thee thy hopes and thy function.

He who sins gives place to the devil, taking no heed of him who said, "Do not give place to the devil," or to Ecclesiastes, "If the spirit of him that has power ascends upon you, leave not your place." Let us, then, who are in the Lord and who, as much as we are able, observe closely his wonders, so draw joy to our hearts from the contemplation of them.

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.

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.

You alone are not the source of the trouble, but there is also one who instigates you, the accursed devil. He makes his suggestions to all, but he does not prevail by force over those who do not give way to him. Therefore Ecclesiastes says, "Should the anger of the ruler burst upon you, forsake not your place." If you shut your door, you will be out of his reach and he will not harm you. But if you are so careless as to admit the lustful thought, reflection will cause it to strike roots within you; it will capture your mind and drag you down into an abyss of sins.

"If the anger of the ruler rises against you"—if he seems to have power over you, it is only because you have subjected yourself to him. For as "sin reigns in the mortal bodies" of those who want to "obey their passions," and as someone is ruled over if he is ruled by mammon and has focused his thinking on the desire for money, so he [the ruler] has power over the one who subjects himself as slave.

We also read in Ecclesiastes, "If the spirit of him that has power, ascend upon your heart, leave not your place." From this it is clearly evident that we have committed a sin if we surrender our place to him who ascends upon us and if we have not cast down headlong the enemy ascending upon the walls. However, it seems to me that when you call down upon the heads of your brothers, that is to say, upon your slanderers, eternal fires with the devil, you are not so much dashing your brothers to the ground as you are elevating the devil, since he is to be punished in the same fires as Christians.

"If the anger of a ruler flares up against you, do not leave your place, for defence appeases great offences. "Now the Scripture mentions the chief of that world, the creator of the darkness and he who toils for the sons of despair, whom the apostle also recalls. [Cfr. Eph. 2, 2; 6, 12.] For if he rises in our heart and the spirit of bad thoughts is wounded, we ought not to give way, but fight against the worst thoughts and free ourselves from the greatest sins, so that we do not fill our work with that thought, since it is one thing in thought, another in the deed of sinning. Reference to this great sin can also be found in the Psalm: "if they had not conquered me, I would be clean and purified from the greatest crime" [Ps. 18, 4.]. Symmachus translates the Hebrew word "marphe "as all the others do: "iama", that is, 'cleanliness' or 'neatness'. He has interpreted the meaning too, and he says, "if the spirit of a ruler defeats you, do not move from your place; since virtue wins over the greatest sin". That is, if the devil entices your mind and incites you to lust, do not follow the thought of sin and flattering desire, but stand firm and fast and extinguish the flame of desire with the cold of chastity. My Hebrew tutor suspected certain things about this passage for a reason I do not know. If you take any high-up position in the world, or are appointed a post higher than the other people, do not let go of your former works and start to forget your former virtues, or cease from your previous work, because the cure for sins is born out of doing good things, and not from pompous and overflowing rank.

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."

"There is an evil that I have observed in the world as if it were an error proceeding from the ruler: folly is placed on lofty heights, while rich men sit in low places. I have seen slaves on horses and nobles walking on foot like slaves. "Where we read "as if it were an error proceeding from the ruler" Aquila, Theodotion and the Septuagint have interpreted this as "as if not of their own will", that is "hos akousian", from the face of the ruler. Symmachus agrees with this, saying, "the fool is placed in great elevation, but humble riches remain fixed." And he remembers that he has seen this wickedness in this time, because the judgement of God seems to be unjust. And it happens either through not knowing, or without his will, that either in the rulers of the world, or in the leadership of the Church, often these men, who are rich in words and wisdom, rich too in good deeds, remain ignoble and foolish holding a position in the Church. But this happens in front of his face, he who has power in that time, while he oppresses the powerful and learned men, and he does not let them come out in public, but those whom he knows to be foolish in the Church he makes greater, so that the blind are led by the blind into pitfalls. The following verse also has this meaning: "I have seen slaves on horses and nobles walking on foot like slaves". Because these men are slaves of vices and sins, or are so humble, that they are thought to be slaves by other men, they are suddenly inflated by the devil's pompousness, and they wear out the public roads with their ponies [Cfr. Horat. Epod. IV, 14.]. And each noble or wise man that is oppressed by poverty takes the road and occupation of slaves. The Hebrew seems to say that ignorance seems to leave the face of the powerful and rulers. He explains this as God, because men think that in this inequality of matter He is not acting justly, and judging as is correct. More precisely, some men believe as their predecessors do that there must be judgement so that He himself is powerful, a topic that is mentioned before these verses: if a ruler comes up against you, do not give way. Should we not be sad therefore if we seem to be humble in this world, and know from the face of the devil, that the foolish are raised and the rich thrown down? If we know that slaves have the ranks of their masters and rulers do the work of their slaves. Remember though that this horse is seen in a good context, just as in the verse, which says, "and riding will be your salvation". [Hab. 3, 8.]

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."

He had a hundred virtues, including the capital virtue of good humour, and we had no difficulty in changing the subject and forgetting the disagreement. He talked about society, his town friends and his country sports, and I discovered in the course of it that he was a county magistrate, a Member of Parliament, and a director of several important companies. He was also that other thing, which I did not tell him.

The moral is that a certain sort of person does exist, to whose glory this article is dedicated. He is not the ordinary man. He is not the miner, who is sharp enough to ask for the necessities of existence. He is not the mine-owner, who is sharp enough to get a great deal more, by selling his coal at the best possible moment. He is not the aristocratic politician, who has a cynical but a fair sympathy with both economic opportunities. But he is the man who appears in scores of public places open to the upper middle class or (that less known but more powerful section) the lower upper class. Men like this all over the country are really saying whatever comes into their heads in their capacities of justice of the peace, candidate for Parliament, Colonel of the Yeomanry, old family doctor, Poor Law guardian, coroner, or above all, arbiter in trade disputes. He suffers, in the literal sense, from softening of the brain; he has softened it by always taking the view of everything most comfortable for his country, his class, and his private personality. He is a deadly public danger. But as I have given him his name at the beginning of this article there is no need for me to repeat it at the end.

The fundamental fact of our time is the failure of the successful man. Somehow we have so arranged the rules of the game that the winners are worthless for other purposes; they can secure nothing except the prize. The very rich are neither aristocrats nor self-made men; they are accidents--or rather calamities. All revolutionary language is a generation behind the times in talking of their futility. A revolutionist would say (with perfect truth) that coal-owners know next to nothing about coal-mining. But we are past that point. Coal-owners know next to nothing about coal-owning. They do not develop and defend the nature of their own monopoly with any consistent and courageous policy, however wicked, as did the old aristocrats with the monopoly of land. They have not the virtues nor even the vices of tyrants; they have only their powers. It is the same with all the powerful of to-day; it is the same, for instance, with the high-placed and high-paid official. Not only is the judge not judicial, but the arbiter is not even arbitrary. The arbiter decides, not by some gust of justice or injustice in his soul like the old despot dooming men under a tree, but by the permanent climate of the class to which he happens to belong. The ancient wig of the judge is often indistinguishable from the old wig of the flunkey.

To judge about success or failure one must see things very simply; one must see them in masses, as the artist, half closing his eyes against details, sees light and shade. That is the only way in which a just judgment can be formed as to whether any departure or development, such as Islam or the American Republic, has been a benefit upon the whole. Seen close, such great erections always abound in ingenious detail and impressive solidity; it is only by seeing them afar off that one can tell if the Tower leans.

Now if we thus take in the whole tilt or posture of our modern state, we shall simply see this fact: that those classes who have on the whole governed, have on the whole failed. If you go to a factory you will see some very wonderful wheels going round; you will be told that the employer often comes there early in the morning; that he has great organising power; that if he works over the colossal accumulation of wealth he also works over its wise distribution. All this may be true of many employers, and it is practically said of all.

But if we shade our eyes from all this dazzle of detail; if we simply ask what has been the main feature, the upshot, the final fruit of the capitalist system, there is no doubt about the answer. The special and solid result of the reign of the employers has been--unemployment. Unemployment not only increasing, but becoming at last the very pivot upon which the whole process turns.

Or, again, if you visit the villages that depend on one of the great squires, you will hear praises, often just, of the landlord's good sense or good nature; you will hear of whole systems of pensions or of care for the sick, like those of a small and separate nation; you will see much cleanliness, order, and business habits in the offices and accounts of the estate. But if you ask again what has been the upshot, what has been the actual result of the reign of landlords, again the answer is plain. At the end of the reign of landlords men will not live on the land. The practical effect of having landlords is not having tenants. The practical effect of having employers is that men are not employed. The unrest of the populace is therefore more than a murmur against tyranny; it is against a sort of treason. It is the suspicion that even at the top of the tree, even in the seats of the mighty, our very success is unsuccessful.

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.

Those who have come from paganism to the gospel—those who were slaves of desire, slaves of sin, slaves of the devil and of death—have become riders on horseback. About them it is said that, in the future, they will ride on divine words like on horses.

By the name 'horse' is understood temporal dignity, as Solomon witnesses, who says, "I have seen servants upon horses, and princes walking as servants upon the earth." For every one who sins is the servant of sin, and servants are upon horses, when sinners are elated with the dignities of the present life. But princes walk as servants, when no honour exalts many who are full of the dignity of virtues, but when the greatest misfortune here presses them down, as though unworthy. Hence it is said again; "They have slumbered who mounted horses." That is, in the death of the soul, they, who trusted in the honour of the present life, have closed the eyes of their mind to the light of truth.

The Jews in their imaginings, and in their agreeing to act unjustly against the Lord, forgot that they were bringing wrath upon themselves. Therefore does the Word lament for them saying, "Why do the people exalt themselves, and the nations imagine vain things?" For vain indeed was the imagination of the Jews, meditating death against the Life, and devising unreasonable things against the Word of the Father. For who that looks upon their dispersion, and the desolation of their city, may not aptly say, "Woe unto them, for they have imagined an evil imagination, saying against their own soul, let us bind the righteous man, because he is not pleasing to us." And full well it is so, my brethren; for when they erred concerning the Scriptures, they knew not that "he who digs a pit for his neighbor falls into it; and he who destroys a hedge, a serpent shall bite him." And if they had not turned their faces from the Lord, they would have feared what was written before in the divine Psalms: "The heathen are caught in the pit which they made; in the snare which they hid is their own foot taken. The Lord is known when executing judgments: by the works of his hands is the sinner taken."

Scripture says that there are deep things that must not under any circumstances be looked into, and the one who searches in a hedge will be bitten by a snake.

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.

The disorder 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.

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.

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."

"He who digs a pit will fall into it, and he who breaks down a wall will be bitten by a snake. "This is partly unambiguous and partly to be understood in a more complicated way. Since elsewhere Solomon also says, "he that sets a trap will be caught in it" [Eccli. 27, 29.]. And in the seventh Psalm: "he laid out a pond and dug it out, and then he fell into the hole he had made" [Ps. 7, 16.]. But the wall and the fence as well are the doctrines of the Church, and the institution set up by the apostles and prophets. And whoever knocks them down or wants them to come to an end is bitten by a snake where he is not looking. Amos writes about this snake: "if he goes down into the underworld, I will order a snake to kill him" [Am. 9, 3.].

Once they begin not only to use the divine expressions but also to explain them, not only to present them but also to interpret them, then people will realize how bitter, how sharp, how fierce they are. Then will the poisonous breath of their new ideas be exhaled, then will profane novelties appear in the open, then will you see that "the hedge is broken," that the ancient bounds have been passed, that the dogma of the church is lacerated, that the Catholic faith is harmed.

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."

"He who moves about stones will be hurt by them; he who splits logs will be endangered by them. "In Zechariah sacred stones are moved about the earth. [Cfr. Zach. 9, 16.] For they do not stay firm in their place, but revolve, and always inclining to other places, they hasten to move away. The Saviour also teaches about these living stones in the city of the Apocalypse [Cfr. Apoc. 21, 18-27.], and the apostle doesn't forget to mention the building of the Church. Therefore if anyone doing wrong by their heresy, should take away those stones from the building of the Church, then he will suffer torture afterwards. Aquila and Symmachus write about this man, and where we have 'he who moves about stones, will suffer from them', both write, "he who moves stones, will be wounded by them". But because the Scripture says very clearly, "he who moves about stones", or 'moves stones', he does not add 'good' or 'bad'. Moreover and to the contrary it must be understood, that the man of the Church seemingly a bishop and elder, (if we are taking this according to the mandate of Leviticus), took a stone away from the house of lepers, and was obliterated in dust and ashes. [Cfr. Lev. 14, 45.] And he will suffer for this himself, because he was forced to take away a stone from the Church of Christ and saying, (according to the apostle), "to weep with the weeping, to mourn with the mourners" [Rom. 12, 15.], and "who is weak, and I burn not?" [II Cor. 11, 29.]. Also cutting wood, he will be endangered by it. Heretics are non-fruit-bearing wood, and copse that do not bear fruit. Pertaining to this too is that we must not plant a glade in the house of God, and leafy openings, that is arbours of such sounding words are scorned. However learned and wise a man may be therefore who chops this wood with the sword of speech, he will be endangered by it, unless he diligently pays attention. This is similar to what follows, this will happen, "if iron is shaped" and its appearance is changed. This means that if his argument is found to be weaker, or if he does not have a point, in which each argument is well balanced, then the argument of his heart is blunt. Then the strength of wickedness will come upon him and fortify him. For this is what the Septuagint interprets this passage to mean: it says, "and he is fortified by strength, and he will begin to have more wisdom than strength; his wisdom will become strong, and superfluous, but it will not help him who possesses it.

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."

"If a blade is blunt and one has not sharpened the edge, nevertheless it strengthens the warriors. Wisdom is a more powerful skill. "If someone, he says, has seen himself lose knowledge of the Scriptures through negligence, and the shrewdness of his intelligence has been blunted, nonetheless he remains disturbed, and he would be just as he had been when he started. But it happens, meanwhile, that he that has a little knowledge is led into pride and stops learning and reading, and little by little takes away from that which now adds nothing to him. Thus the heart of the pupil remains empty, and a blade that has been sharpened is made blunt. For rest and laziness are like a kind of rust of wisdom. So then if anyone has suffered this, let him not despair the remedy for his health, but let him go to his teacher and be instructed again by him, and then after much toil and hard work, and a great deal of much sweat, he will be able to regain that wisdom that he had lost. And this is what is said in the Hebrew more to the point: he will be strengthened by might, that is, by toil, by sweat, by hard work, and daily reading, then wisdom will follow suit, and his toil will come to an end, so that he might be able to receive wisdom once more.

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.

The snake is powerful, when it spreads its poison secretly. In the one who is tricked, an impression is created that he has received something good which in reality is not good. The teacher who charms should not do so in a superflous way but in a way that accomplishes something. Then he shows his [student] the error, the guile of his seducer.

"If the snake bites because it has not been charmed, then there is no advantage to the charmer's art. "The meaning of this is very apparent: the serpent and the disparager are of the same ilk. For just as the hidden snake bites and injects its poison, so too the other disparages in private, and he pours out the poison of his heart against his brother, and there will be nothing between him and the serpent. For although the tongue of man was created for benediction and encouragement of others, the disparager makes it equal to that of the serpent, while he uses his virtues to bad purposes. Another meaning of this is, that if the serpent devil should bite anyone secretly, and he doesn't know it, he infects him with the poison of sin; and if he who has been struck keeps silent, and does not repent, and does not want to confess his wound to his teacher and brother, they who want to encourage him and see to it that he gets better, are not able to be of any use to him. For if an ill man is ashamed to confess his wound to a doctor, the doctor will not be able to cure what he does not know exists.

"If a snake bites without hissing," Ecclesiastes says, "there is no advantage for the charmer," showing that the bite of a snake in silence is dangerous. This means that if a suggestion or thought springing from the devil is not by means of confession shown to some charmer (I mean some spiritually minded person who knows how to heal the wound at once by charms from the Scripture and how to extract the deadly poison of the snake from the heart), it will be impossible to help the sufferer who is already in danger and will no doubt die.

These silent bites are alone in fending off the medicine of the wise people. This deadly menace is so utterly incurable that it is worsened by soothings, inflamed by serious treatment, and irritated by gifts.

"The words of the mouth of a wise man are grace." Speech is the instrument for expressing wisdom, and therefore it ought to be governed according to the rule of wisdom. It is a wondrous thing that when men sit at table to refresh themselves spiritually, one devil speaks of temporal matters and of detractions and feeds all who are at table with that poison.

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.

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."

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."

"The words of a wise man win favour, but a fool's lips devour him. "Foolishness, if it is happy in its rusticity, will know less evil. But now he wages war against wisdom, and whatever prudence he sees in a learned man, he does not take to be incited by enthusiasm. For a wise man speaks words of knowledge, words of thanks, which are of use to those that hear them, but the lips of a fool do not receive what is said, as it is said; on the contrary they try to trip up a wise man and make him similar to a fool. And in fact a wise man is taught when a foolish man speaks in his ear, and you could almost say that his words are lost in the deep swell. Therefore he is blessed, who speaks in the ear of a wise man.

The church was admonished to shun the beginning of sin. Which is that beginning of sin, like the head of a serpent? The beginning of all sin is pride.

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."

Spiritually, 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.

"His talk begins as foolishness and ends as evil madness. The fool prates on and on, but man does not know what will be; and who can tell him what will be after him? "So far the discussion has been about the fool, whose lips teach the wise man, or according to another interpretation, his lips make himself corrupt. The beginning and the end of his speech are foolishness and evil madness; or as Symmachus has translated it, confusion, or some kind of inconsistency of words. For while he doesn't keep to the one opinion, he thinks he can escape sin in the many arguments he speaks at the same time. But he does not remember all those who have gone before him, and does not know what will happen after him, and so is confused in ignorance and the darkness, promising himself false knowledge; by this he thinks that he is wise, and that he is learned, if he uses lots of words. This can be taken to refer to the heretics, who do not heed the words of wise men, but continue to argue different sides so they intertwine the beginning and end of their speech in vanity, confusion, and madness; and though they know nothing, they speak more than they know.

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."

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."

Spiritually, 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."

How, then, should one strive for knowledge, wisdom and holiness? It is good to know in order to obtain the fruits of wisdom, in order that we may enter through the city doors. As Ecclesiastes writes, "the labor of fools shall afflict them that know not how to go to the city," that is, who do not know how to direct their endeavors properly.

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, 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."

By "town" he does not mean a place but the deed according to the law. The fool does "not even know the way to town." But the one who says, "Even if we live on earth, our citizenship is in heaven," "knows the way to the town" in which he is a true citizen. And further: "As we have heard, so we have received in the city of the Lord of hosts, in the city of our God."

"The toil of fools exhausts them, as one who does not know the way to town. "Join these lines with the verse above; either to those verses that speak in general about fools, who know not God, or in particular to that one which argues about heretics. Read in Plato for example: unravel the tricks of Aristotle, read Zeno and Carneas more diligently, and you will prove to be true what is written here: the toil of fools exhausts them. For they seek the truth in fact with all their enthusiasm, but since they have no leader or anyone to lead the way on their journey, they are led by their human instincts to think that they can understand wisdom, and thus they do not arrive at the town; the Psalm speaks of this too: "Lord, you will scatter their image in your town" [Ps. 72, 20.]. For the Lord will scatter in the town all shadows and strange appearances or characters, in which they clothe themselves in their many doctrines. In another place the Psalm says of this: "the force of a river causes the city of God to rejoice" [Ps. 45, 5.]. And in the Gospel: "a town built on a mountain cannot be hidden" [Matth. 5, 14.]. And in Isaiah: "I am a strong city, a city which is attacked" [Is. 27, 3. (According to the LXX.)]. And all the wise men and heretics of this world are trying to attack this city of truth and wisdom, although it is strong and fortified. And that which I have said about philosophers can also be said of heretics, that they toil in vain, and are exhausted in their enthusiasm for the Scriptures, when they wander in the desert and are not able to find the town. The Psalmist also mentions their madness too, saying, "they wandered in the wilderness in a solitary way; they found no city to dwell in." [Ps. 107, 4.]

Thus, having turned aside from the royal path, they are unable to get to that metropolis to which our journeying must ever and unswervingly be directed. Ecclesiastes expressed this quite distinctly when he said, "The toil of fools afflicts those who do not know how to go to the city"—namely, to "that heavenly Jerusalem, which is the mother of us all."

And thus wandering from the king's highway, they can never arrive at that metropolis, to which our course should ever be directed without swerving. And this Ecclesiastes has distinctly expressed saying: "The labor of fools wearies those who do not know how to go to the city"—namely, to that "heavenly Jerusalem, which is the mother of us all."

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. 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."

Our intellect is not brought into submission unless our body is subject to it. The kingship of the intellect is the crucifixion of the body. The intellect is not subject to God unless the free will is subject to reason. It is hard to convey anything sublime to one who is still a beginner, and an infant in stature. "Woe to thee, O city, when thy king is a child!"

"Woe to you, O land, whose king acts as an adolescent, and whose ministers dine in the morning. Happy are you, O land, whose king is a man of dignity, and whose ministers dine at the proper time- in strength and not in drunkenness. "He seems in fact here to reprove the young king and to condemn indulgent judges, which in another place has been called wisdom that is weakened by age, and even in other places mature age which is made frail by pleasure. On the other hand he seems to approve the king with good morals, who is appointed easily. He also seems to praise those judges who nonetheless prefer pleasure to the business of the town, but after much toil and the running of the township, are forced to eat as if by necessity. But I find more holy what seems to lie hidden in the text, because those who depart from old laws and despise the precepts of their ageing fathers, are called young men in the scripture; they who do not heed the commandments of God, and desire to change the laws of mankind. The Lord of Israel threatens in Isaiah [Cfr. Is. 8, 1-7.], because the people did not want the waters of Shiloah that flows in silence, and averted the ancient stream, choosing for themselves the rivers of Samaria, and the surges of Damascus. "And I will give", he says, "children to be their princes, and babes shall rule over them" [Is. 3, 4.]. Read also Daniel and you will find the old God of Days. [Cfr. Dan. 7, 9 sqq.] Or read the Apocalypse of John where the head of the Saviour is said to be white and snowy, and you will find it to be like white wool. Look at Jeremiah too because he was wise and his hair was purported to be white because of his wisdom, and he is forbidden to call himself a young man [Cfr. Ier. 1, 7.]. Woe to the land therefore whose king is the devil, who always desirous of new things, and even rebels against its parent in the case of Abessalon, who regards as judges and leaders those, who love the pleasures of the world, and who say before the day of death comes, "let us eat and drink, for tomorrow we die" [Is. 22, 13.]. For the other part is the blessed land of the Church whose king, Christ, is the son of all peoples. He is descended from Abraham and Isaac, and Jacob, also from the stock of all the prophets and saints, for whom sin was not conquered. On account of this they were indeed children. Born of these was the virgin, more freely Saint Mary, who had no offspring, no seed from her flank, but all of her fruit burst out in flower, speaking in the Song of Songs: "I am the flower of the field and the lily of the valley" [Cant. 2, 1.]. His leaders too are apostles and all are saintly, who see their king as the son of all men, the son of a free woman; not of the slave woman Agar, but born of Sara in freedom. And they do not eat in the morning, or quickly. For they do not seek enjoyment in their time, but eat in their time, and when the time for retribution will come, they will eat in strength, and not in disorder. Every good thing of this world is a disorder, but an everlasting strength in the future. Just this is said in Isaiah: "look at those who serve me, they will eat; but you will go hungry." [Is. 65, 13.] And again, "look at those who serve me, they will be happy; but you will shamed." [Is. 65, 14.]

The passage from this book which I gladly quote is one touching the two cities and their kings, the devil and Christ: "Woe to you, O land, when your king is a youth, and when the princes eat in the morning. Blessed is the land whose king is the son of freeborn parents and whose princes eat in due season, in strength and not in confusion." Here, the devil is spoken of as a "youth" because of the foolishness, pride, rashness, unruliness, and other faults usually rampant at that age; and Christ is spoken of as the "son of freeborn parents" because he descended in the flesh from those holy patriarchs who were citizens of the free city. The princes of the devil's city "eat in the morning," that is, before the proper time—in the sense that, being overeager to attain perfect happiness at once in the society of this present world, they are unwilling to await the only true happiness which will come in due time in the world to come. But the princes of the city of Christ await in patience the time of a blessedness which is sure to be theirs. The conclusion, "in strength and not in confusion," means that their hope will not cheat them.

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."

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."

Our house, which was built to human stature, along with the habitation we shall have in heaven, will collapse if we are lazy and hesitant to do good works. And every floor that depends upon a rafter for support will crush its inhabitant when it falls to the ground. It is when the assistance of our hands and our strength is lacking that all the storm clouds and violent winds from above burst forth upon us. Moreover, because we translated this verse in the singular, it is better to understand it as pertaining to the church, all of whose sublimity will be ruined through the negligence of its leaders. And where the roof is thought to be strong, there will be found the enticements of wickedness.

"Through slothfulness the ceiling sags, and through idleness of the hands the house leaks." Our house, which is held up by the condition of mankind, even that abode that we have in heaven, sags if we are lazy and slow to do good work. And every ceiling, which is supposed to hold the roof up high, falls to the ground and crushes its inhabitants. And when the help of hands and virtues has eventually gone numb a great storm of all tempests and rain clouds will fall down upon us from above. More precisely, although we have interpreted this with regard to one man, it can be better understood with bearing to the Church, because its stature is brought down by the neglect of its principate. There in the Church we find the attractions of sins, where the roof is said to be virtue.

A house never suddenly collapses except because of some old weakness in the foundation or because of extended disregard by its tenants. Thus the structure of the roof is eventually destroyed by what had begun as a tiny leak but into which, through long neglect, a stormy tempest of rain pours like a river, once a large breach has been made. For "by slothfulness a dwelling will be brought low, and through lazy hands a house will leak."

No house ever falls to the ground by a sudden collapse, but only when there is some long-standing flaw in the foundation or when by long-continued neglect of its inhabitants, what was at first only a little drip breaks through and the protecting walls are gradually ruined. In consequence of long-standing neglect the gap becomes larger and the walls break away, and in time the drenching storm and rain pours in like a river. For "by slothfulness a building is brought low, and through lazy hands the house shall leak."

But as long as we are among the living, while the foundation of our true faith continues unshattered, even if somewhat of the outer roofwork or inner building be disabled, it is allowed to renew by repentance the part rotted by sins.

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."

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."

Let each one do his work without chatting or shouting. Let absolutely no one laugh, so that there will not apply to us the reproach of the Scriptures, "They make bread for laughter." If someone needs to ask his neighbor a question, he must do so quietly, without shouting.

"A feast is made for laughter, and wine gladdens life, but money answers everything. "I think that what follows relates to the preceding verses. For with regard to the sloth and the indolence of teachers the Church is lowered, and its roof is made to fall, and its timbers leak, as we have shown above. Therefore here he is speaking of the self-same teachers. And he has been seen to accuse them, asking why they remain silent and do not make use of their duty as teacher, (that is both for bishops and elders in the Church), saying that they neither work on their speaking nor doctrine, the same that even Titus admonishes [Cfr Tit. 1, 5.], and is taught by Timothy [Cfr. I Tim. 4, 14.], so that one does not forget the grace of God, which is bestowed upon a great man. But in this respect they see themselves as elders and bishops, so that they receive an allowance, and many teachers ask for a two-fold glory, which is owed in fact to those who work on their speaking and doctrines. But now he takes the other side and accuses those who even speak in the Church and teach the congregation, but they teach the people that which they like to hear, because he flatters the sinner in his crime and incites the listeners to applaud. For surely when such a teacher is giving a lascivious speech in the Church, does he not promise the blessing and realm of heaven to the crowd, as it will seem to you that his laughter makes bread, and he mixes wine with the happiness of those who drink? Or as those who teach and seek riches, food, and wealth through the promised delights. Or the bread of the Church, which is the bread of mourners, and not of those who laugh, because those who weep are blessed, for they will laugh, and will have joy in their happiness. He also goes on to say: money or silver answers everything, and this must be taken as two-fold: either that those learned men become rich after their praise, and take their place at the head of the people, or indeed, since money is always taken in return for a speech: for "the words of the LORD are pure words: as silver extracted in a furnace of earth, purified seven times." [Ps. 12, 6.] He asserts this because the ignoble crowd is always moved easily by eloquence and speeches, which are composed of a great foliage of words. Differently: those who have free-will and are forbidden to mourn and fast, make bread in their laughter. Isaac gets his name from this bread as well, and in the happiness of drinking they prepare wine. And so every holy man, who is teacher of the Church, as Christ commanded, makes bread in his laughter and happiness, and hands out cups of wine in his joy. Money also, which answers everything, is given out as five, and two and one talent for the head of the family in the Gospel [Cfr. Matth. 25, 15-30.]. And ten coins which are thought to be for slaves in business.

Let each one do his work without chatting or shouting. Let absolutely no one laugh, so that there will not apply to us the reproach of the Scriptures, "They make bread for laughter." If someone needs to ask his neighbor a question, he must do so quietly, without shouting.

If then those things, which are spoken in secret against you that are kings, are not hidden, is it not incredible that I should have spoken against you in the presence of a king and of so many bystanders?

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.

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: 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.

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.

Generally one is advised not to say bad things about others. A curse is nothing else but a wish for something bad.…The word cautions against slander. Do not even have the intention, he says, of slandering someone—let alone actually slandering someone. Look at how great an evil this is: "Do not love speaking ill [of anyone], lest you be cut off." Thus, he says the following: Not even in your thoughts, not even in your consciousness, should you "curse the king." But if one is not supposed to curse anyone, the king should be cursed even less.

"Even in your thoughts do not curse a king, and in your bed-chamber do not curse the rich, for a bird of the skies may carry the sound, and some winged creature may betray the matter. "This simple example teaches the listeners that we should not be overpowered by anger and fury, and curse and blame kings and leaders, since it seems to happen against one's wish, that what we curse is made known. And we run into danger by the inability to hold our tongue. He also says, "a bird of the skies may carry the sound, and some winged creature may betray the matter", this is to be understood as a exaggeration, just as we are accustomed to saying, 'walls have ears to hear those things, which we think are said in private'. But it is better to hear a teaching in this way, so that we know that we have a commandment to follow, not only that nothing should be spoken rashly against Christ, but also in the secret places of our heart, however we are troubled by our many problems, nothing should be blasphemed, nothing thought which is impious. And since we owe love, that we have for Christ, the next part says, "love the Lord your God," and even " your nearest" and "yourself". [Matth. 22, 37.40.] He even orders this, so that afterwards we do not easily take the king away from the holy, and so that we do not slander by the wickedness of our tongue those who are rich in knowledge, wisdom and virtues, for they are the angels who fly around the earth and are administrators of the spirit. They say in Zechariah, "we have traversed the earth and look all the world is inhabited and quiet" [Zach. 1, 11.]. And just like birds, our words and thoughts are carried to heaven. And whatever we think in secret, is not hidden from God's knowledge.