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.