if they have business in the halls of princes and noblemen, will prevail but little unless the hand is put forth to present a gift. Gifts blind the eyes of a judge. But if it should be asked of such a one, or of his servants, "Why fleecest thou the poor?" it is instantly replied, "Can I not receive with a good conscience what is voluntarily presented? If I took not the offering, people would say I was besotted; and therefore, to curb their tongues, I take it." By the second image we are to understand the rich of the world, who, by the grace of God, are exalted to great wealth. So the Psalmist: "Thou raisest the poor out of the mire, and they are accused before their rivals." Some wretched man hath a golden beard—that is, greater riches than his father had and straightway we oppress him, either with a legal pretext or without. A just man is overborne and robbed; for they say, "We are bald," that is, we are poor; and it is fitting that he divide his riches with us: nay, he is often murdered for his property. "Covetousness," says St. Paul to Timothy, "is the root of all evil." By the third image with the golden cloak, "we are to understand men raised to great dignities. Such are the prelates and princes of the earth, who are appointed to preserve the law, to cultivate virtue, and to root out vice. Wherefore evil-doers, who refuse to submit to necessary discipline, lift themselves up, and conspire against their ecclesiastical governors and superiors, saying, "We will not have him to reign over us."—St. Luke. The Jews seeing Christ performing miracles, and proving that they had sinned against the law, immediately contrive his death. But these conspirators, and the like to them, shall die the death. Therefore, let us diligently study to correct what is amiss in this life present, that we may, &c. [From hence the morals have been abridged, and merely the chief heads of them given.]
