He shows, therefore, that the carnal and slothful man is unworthy of prelacy, first on account of the disorder of gluttony; second on account of the weakness or idleness of sloth; third on account of the unfittingness of merriment; fourth on account of the subversion of justice, through love of money. (Verses 16-17.) On account of the disorder of gluttony, the carnal and lax prelate is unworthy of prelacy, and woe to those who set him over themselves. Therefore he says: Woe to you, O land, whose king is a child, that is, a pursuer of passions; for children are pursuers of passions. Isaiah, penultimate chapter: "The child of a hundred years shall die." Therefore woe, because it is an occasion of eternal damnation and a sign of divine indignation. Isaiah 3: "I will give children to be their princes, and the effeminate shall rule over them." And because princes follow their leader, therefore he says: And whose princes eat in the morning, quickly seeking pleasurable things; and therefore they are always foolish, because it is said in Proverbs 20: "Wine is a luxurious thing, and drunkenness is tumultuous; whoever is delighted by these things shall not be wise."
And because "opposites placed next to each other shine forth more clearly," he commends the contrary, saying in detestation of the former: Blessed is the land whose king is noble, namely with nobility of character, because nobility alone is that which adorns the soul with good morals. Concerning which, Proverbs, last chapter: "Her husband is noble in the gates, when he sits among the senators of the land." And because princes follow their leader, therefore he adds: And whose princes eat at their proper time, that is, at the due hour after business has been dispatched, and this for refreshment, not for luxury. The Interlinear Gloss: "They eat only that they may live; they do not live that they may eat," as do those of whom 2 Peter 2 says: "Defilements and stains, abounding in delights, reveling in their feasts." (Verse 18.) In slothfulness shall be brought low, etc. Here, secondly, it is shown that the lax prelate himself is unworthy on account of the idleness of sloth, which is followed by the destruction of the house that was built. On account of which he says: In slothfulness the roofing shall be brought low. The roofing is called the joining of timbers for covering a house. This is brought low in slothfulness, because, while its repair is neglected, it collapses; so also is the spiritual building destroyed through sloth. Proverbs 18: "He who is soft and slack in his work is the brother of him who wastes his own works." And because, where there is no goading fear of the Lord, sloth reigns, therefore it is said in Sirach 27: "If you do not hold yourself steadfastly in the fear of the Lord, your house shall quickly be overthrown." And in the weakness of hands the house shall leak. He says the same thing, but explains it further:
the house leaks through, when it is rainy and does not defend against the showers, in which it is neither good nor safe to be: whence Proverbs twenty-seven: " A dripping roof on a day of cold and a quarrelsome woman are compared." This house leaks through when the hands are weak and slack: therefore Hebrews twelve: " Lift up your slack hands and loosened knees, and make straight steps with your feet."
(Vers. 19.). In laughter they make bread etc. Here thirdly he shows the unworthiness of the slothful and carnal man on account of the unseemliness of merriment, in which the carnal always wish to be, and on account of which they do everything that they do. Therefore he says: In laughter they make bread and wine The Gloss: Prelates in laughter, that is, in unseemly merriment; Luke twelve: " My soul, you have many good things for many years; eat, drink, be merry." And therefore he adds: That they may feast by drinking: for they act so that they may eat, not so that they may break bread for the hungry: James five: " You have feasted upon the earth and in luxuries have nourished your hearts." And for this they are rebuked in Isaiah five: " The harp and the lyre and wine are at your banquets, and the work of God you do not regard."
(Vers. 19.). And all things obey money etc. Here fourthly it is touched upon that they are unworthy on account of the subversion of justice, which they subvert out of love of money. Therefore he says: And all things obey money, because all love money above all things: Isaiah one: " All love gifts, they pursue rewards," and thence follows the subversion of justice: " They do not judge for the orphan, and the cause of the widow does not come before them": and Jeremiah six: " From the least even to the greatest, all are devoted to avarice."
In your thought etc. Above he showed the carnal and slothful man unworthy of prelacy: here he restrains subjects from secret detraction, should it happen that such a one is placed in authority: and first he sets forth the exhortation; second, he gives the reason.
(Vers. 20.). He exhorts therefore that one should neither speak evil by diminishing reputation, nor call down a curse by wishing his misery. Therefore he says: In your thought do not detract from the king, that is, in secret: Exodus twenty-two: " You shall not detract from the gods, and you shall not curse the prince of your people." And in the secret of your chamber, that is, of your conscience, do not curse the rich man, and this by calling down evil: Romans twelve: " Bless those who persecute you, bless and do not curse."
and First Peter three: " Not curse for curse."
Because the birds of heaven etc. Here the reason for the exhortation is given . reason: because what you said in secret will be made public by the Angels, because the birds of heaven will carry your voice. He calls the birds of heaven demons on account of their swiftness, because they are swift, or on account of their rapacity: whence Genesis fifteen: The birds of heaven descended upon the carcasses, and Abraham drove them away "; and Matthew thirteen: " Another fell by the wayside, and the birds came and ate it up ". And here heaven is called the murky air, in which demons dwell. These carry the voice, because they frequently make public what is hidden: Matthew ten: "Nothing is hidden that shall not be known ". And he who has wings will announce the matter, that is, the devil will announce your evil speech, because he is the accuser: but he will at last be cast out, whence Revelation twelve: " The accuser of our brethren is cast out, who accused them day and night ".
QUESTIONS.
I. But a doubt arises here, because he says that the birds of heaven, that is, demons, report the detraction of thought: therefore it seems that our will and thought are known to the devil.
But against this is: 1. Because of God alone is it said that He is searching hearts and reins: therefore He alone knows thoughts and affections.
2. Likewise, Augustine says that if the devil had known the patience of Job, he would never have tempted him, because he does not tempt anyone except to conquer, not to be conquered.
I respond: it must be said that neither demons nor even good Angels, except in the Word, can know our thoughts and hidden affections: and I call hidden, those which are not manifested through signs: but those which are manifested through signs, demons detect and know: and because there are few of which no signs appear, whether in deed, or in the face, or in speech, or in some other way: therefore he says that they hear .
II. Likewise, it is asked concerning what he says, that the birds of heaven will carry or announce.
I ask: how will they carry? If it is said, that to him about whom it is spoken: this is false, because then everyone would know all the hidden evils that are said about him: he understands therefore that they will carry them to God.
But against this: 1. God is more immediate and more present to us than demons, since He is not far from each one of us . If therefore to carry or to announce is done to one who is distant, it is evident that it is not the same.
2. Likewise, through whom is that carrying done? Either through good Angels or through evil ones: not through good ones, because good Angels procure our salvation, not therefore our damnation: therefore they do not bring evils. If through demons: against this: Demons do not see God nor do they speak to God any more than evil men do: therefore if evil men do not bring things to God, then neither do demons.
I respond: it must be said that birds here are called evil spirits or demons: these are said to carry to God evil and hidden deeds, while good Angels carry good deeds. But to carry is not to report to God by voice, or to notify Him as though He were ignorant, but to know our malice, and by knowing to remember it, and to be a witness. The good, however, add beyond knowledge, memory, and testimony, intercession; but the evil add the will to accuse.
1. 2. And thus the response is clear, because they do not report as to one who is distant, but as to a judge. And to the second, because the evil by their office observe evil deeds and procure damnation: therefore it belongs to them.