Bonaventure

Secundo, quoad defectum regiminis, quando praeficitur praelatus stultus.

Verba oris sapientis etc. Dedit supra remedium contra praelati malitiam; hic dat remedium contra praelati stultitiam, ostendens, praelatum stultum non esse promovendum, sed magis praecipitio dignum: primo propter defectum locutionis discretae; secundo propter defectum considerationis providae; tertio propter defectum operationis fructuosae.

(Vers. 12. 13. 14.). Propter defectum locutionis discretae stultus se ipsum praecipitat, sicut per antithesim sapiens exaltat. Ideo dicit: Verba oris sapientis gratia, quia in ipsis propter discretionem acquirit gratiam; Ecclesiastici vigesimo⁸: « Sapiens verbis se ipsum amabilem facit »; sed econtra: Labia insipientis praecipitabunt eum, id est verba, quae procedunt ex labiis insipientis; Proverbiorum decimo octavo: « Os stulti contritio eius, et labia illius ruina animae eius ». — Et ratio praecipitationis est p. 85 indiscretio, quia indiscrete inchoat; unde dicit: Initium verborum eius stultitia. Et ratio huius est, quia non considerat; unde Proverbiorum vigesimo nono: « Vidisti hominem velocem ad loquendum? Stultitia magis speranda est quam illius correptio ». Indiscrete etiam consummat; unde dicit: Et novissimum oris illius error pessimus, quia stultitia in fine perducit ad sententiam erroneam; Proverbiorum decimo quarto¹: « Imprudentia stultorum errat »; quia, sicut dictum est supra secundo « oculi sapientis in capite eius, stultus in tenebris ambulat ». — Ulterius in stultitia perseverat; ideo subdit: Stultus verba multiplicat, ita multiplicando verba stulta pertinax efficitur in malitia; contra quod in Psalmo: « Non declines cor meum in verba malitiae » etc.; et hoc inutile et vanum, unde dicitur Proverbiorum decimo nono: « Qui autem verba sectatur, nihil habebit »; et Proverbiorum decimo quarto: « Ubi verba sunt plurima, ibi frequenter egestas ».

(Vers. 14.). Ignorat homo etc. Hic secundo ostendit in stulto defectum considerationis providae; quia, cum ignoret praeterita, non potest praevidere futura. Ideo dicit: Ignorat homo, quid ante se fuerit, tanquam stultus et inconsideratus; Iacobi primo²: « Consideravit se et abiit et statim oblitus est, qualis fuerit ». Et quid post eum futurum est, quis ei poterit indicare? quasi dicat: nullus; supra octavo: « Qui ignorat praeterita futura nullo potest scire nuntio », et hoc quidem est valde damnosum; unde Deuteronomii trigesimo secundo: « Utinam saperent et intelligerent ac novissima providerent ».

(Vers. 15.). Labor stultorum etc. Hic tertio ostendit, in stulto esse defectum operationis fructuosae, quia in labore suo multum affligitur et parum proficit. Ideo dicit: Labor stultorum affliget eos, quia non laborant in bonis; Ieremiae nono³: « Ut inique agerent, laboraverunt »; unde Sapientiae quinto: « Lassati sumus in via iniquitatis et perditionis et ambulavimus vias difficiles; viam autem Domini ignoravimus ». Et huius rationem reddit: Qui nesciunt in urbem pergere, id est, nesciunt viam rectam ad eundum in urbem illam, de qua Isaiae vigesimo sexto: « Urbs fortitudinis nostrae Sion Salvator, ponetur in ea murus et antemurale ». In hanc urbem nesciunt stulti pergere; unde supra sexto: « Quid habet amplius stulto sapiens? et quid pauper, nisi ut pergat illuc, ubi est vita »?

Spiritualiter hic per sapientem intelligimus Christum, per insipientem antichristum. Verba oris sapientis gratia, quia verba Christi gratiosa; Psalmus⁴: « Diffusa est gratia in labiis tuis, propterea benedixit te Deus in aeternum; et Lucae secundo: « Stupebant omnes, qui eum audiebant, super prudentia et responsis eius »; et alii dicebant Ioannis septimo: « Nunquam sic homo locutus est ». — Econtra insipiens est antichristus, de quo in Psalmo⁵: « Dixit insipiens in corde suo: Non est Deus ». Labia eius praecipitabunt eum, quia propter suae doctrinae malitiam demergetur in profundum, Iob decimo octavo: « Arctabuntur gressus virtutis eius, et praecipitabit eum consilium suum ». Verba enim eius erunt verba blasphemiae et superbiae; ideo stulta et erronea. Unde dicitur Danielis undecimo; « Adversus Deum deorum loquetur magnifica, et dirigetur, donec compleatur iracundia »; et secundae ad Thessalonicenses secundo: « Revelabitur homo peccati, filius perditionis, qui adversatur et exaltabitur super omne, quod dicitur Deus » etc. — Iste insipiens non tantum indiscretus erit in loquendo, sed etiam improvidens, quia non considerabit ruinam, quae secutura est eum, secundum quod dicit Apostolus secundae ad Thessalonicenses secundo⁶: « Quem Dominus Iesus interficiet spiritu oris sui ». Istum insipientem stulti sequentur et affligentur: Qui nesciunt in urbem pergere, per veram fidem et dilectionem; secundae ad Thessalonicenses secundo: « Mittet illis Deus operationem erroris, qui veritati non crediderunt, sed consenserunt iniquitati »; eo quod caritatem veritatis non receperunt; ideo nescientes decipientur; unde in Psalmo: « Nescierunt neque intellexerunt, ideo in tenebris ambulant ».

Tertio, quoad defectum regiminis, quando praeficitur praelatus inutilis et remissus.

Vae tibi terra etc. Dedit remedium contra inordinationem, quae provenit ex praelato malo et stulto; hic tertio dat remedium contra inordinationem, quae provenit ex praelato inutili et remisso. Ostendit igitur, talem pigrum et carnalem non esse praeficiendum nec etiam sustinendum. Et habet haec pars duas: quia primo detestatur eum, ostendens ipsum praelatione indignum; secundo dicit, non esse ei occulte detrahendum, ibi: In cogitatione tua etc.

Ostendit ergo, carnalem et pigrum esse praelatione indignum, primo propter deordinationem gulae; secundo propter infirmitatem vel otiositatem p. 86 pigritiae; tertio propter ineptitudinem laetitiae; quarto propter subversionem iustitiae, ob amorem pecuniae.

(Vers. 16. 17.). Propter deordinationem gulae praelatus carnalis et remissus est praelatione indignus, et vae eis qui eum sibi praeficiunt. Ideo dicit: Vae tibi terra, cuius rex puer est, id est insecutor passionum; pueri enim passionum sunt insecutores; Isaiae penultimo¹: « Puer centum annorum morietur ». Ideo vae, quia occasio damnationis aeternae et signum indignationis divinae; Isaiae tertio: « Dabo pueros principes eorum, et effeminati dominabuntur eis ». Et quia principes sequuntur ducem, ideo dicit: Et cuius principes mane comedent, cito quaerentes delectabilia; et ideo semper sunt insipientes, quia dicitur Proverbiorum vigesimo²: « Luxuriosa res est vinum, et tumultuosa ebrietas, quicumque his delectatur, non erit sapiens ». — Et quia « opposita iuxta se posita magis elucescunt », commendat contrarium, in eius detestationem dicens: Beata terra, cuius rex est nobilis, nobilitate scilicet morum, quia nobilitas sola est quae animum moribus ornat; de quo Proverbiorum ultimo³: « Nobilis in portis vir eius, quando sederit cum senatoribus terrae ». Et quia principes sequuntur ducem, ideo subdit: Et cuius principes vescuntur tempore suo, id est hora debita post negotia expedita, et hoc ad reficiendum, non ad luxuriam; interlinearis: « Tantum comedunt, ut vivant; non vivunt, ut comedant », sicut illi, de quibus secundae Petri secundo: « Coinquinationes et maculae deliciis affluentes, in conviviis luxuriantes ».

(Vers. 18.). In pigritiis humiliabitur etc. Hic secundo ostenditur, ipsum praelatum remissum indignum esse propter otiositatem pigritiae, ad quam consequitur destructio domus constructae. Propter quod dicit: In pigritiis humiliabitur contignatio. Contignatio dicitur coniunctio lignorum ad cooperiendam domum⁴. Ista humiliatur in pigritiis, quia, dum negligitur reparari, corruit; sic etiam destruitur aedificium spirituale per pigritiam; Proverbiorum decimo octavo⁵: « Qui mollis et dissolutus est in opere suo frater est opera sua dissipantis ». Et quia, ubi non est timor Domini pungens, regnat pigritia; ideo dicitur Ecclesiastici vigesimo septimo: « Si non in timore Domini tenueris te instanter, cito subvertetur domus tua ». Et in infirmitate manuum perstillabit domus. Idem dicit, sed magis explanat; domus perstillat, quando est pluviosa et non defendit ab imbribus in qua non est bonum; nec securum esse; unde Proverbiorum vigesimo septimo⁶: « Tecta perstillantia in die frigoris et litigiosa mulier comparantur ». Ista domus perstillat, quando manus sunt infirmae et remissae; ideo ad Hebraeos duodecimo: « Remissas manus et soluta genua erigite, et gressus rectos facite pedibus vestris ».

(Vers. 19.). In risu faciunt panem etc. Hic tertio ostendit ipsius pigri et carnalis indignitatem propter ineptitudinem laetitiae, in qua semper volunt esse carnales, et propter quam faciunt omne, quod faciunt. Ideo dicit: In risu faciunt panem et vinum; Glossa⁷: Praelati in risu, id est in laetitia inepta; Lucae duodecimo: « Anima mea, habes multa bona in annos plurimos, comede, bibe, epulare ». Et ideo subiungit: Ut epulentur bibentes; faciunt enim, ut comedant, non ut esurienti frangant; Iacobi quinto: « Epulati estis super terram et in luxuriis enutristis corda vestra ». Et de hoc reprehenduntur Isaiae quinto: « Cithara et lyra et vinum in conviviis vestris, et opus Dei non respicitis ».

(Vers. 19.). Et pecuniae obediunt omnia etc. Tangitur hic quarto, quod indigni sunt propter subversionem iustitiae, quam subvertunt ob amorem pecuniae. Ideo dicit: Et pecuniae omnia obediunt, quia omnes pecuniam super omnia diligunt; Isaiae primo⁸: « Omnes diligunt munera, sequuntur retributiones »; et inde sequitur subversio iustitiae: « Pupillo non iudicant, et causa viduae non ingreditur ad eos »; et Ieremiae sexto: « A minore usque ad maiorem omnes avaritiae student ».

In cogitatione tua etc. Supra ostendit carnalem et pigrum indignum praelatione; hic compescit subditos in occulta detractione, si contingat, talem praefici; et primo ponit exhortationem; secundo reddit rationem.

(Vers. 20.). Exhortatur igitur, ut nec malum dicat minuendo famam, nec malum imprecetur optando eius miseriam. Ideo dicit: In cogitatione tua regi ne detrahas, id est in occulto; Exodi vigesimo secundo⁹: « Diis non detrahes, et principi populi tui non maledices ». Et in secreto cubiculi tui, id est conscientiae, ne maledixeris diviti, et hoc imprecando malum; ad Romanos duodecimo: « Benedicite persequentibus vos, benedicite et nolite maledicere »; p. 87 et primae Petri tertio: « Non maledictum pro maledicto ».

Quia aves caeli etc. Hic redditur exhortationis ratio: quia publicabitur ab Angelis quod dixisti in occulto, quia aves caeli portabunt vocem tuam. Aves caeli vocat daemones propter suam velocitatem, quia veloces sunt, vel propter rapacitatem; unde Genesis decimo quinto¹: « Descenderunt volucres caeli super cadavera, et abigebat eas Abraham »; et Matthaei decimo tertio: « Aliud cecidit secus viam, et venerunt volucres et comederunt illud ». Et appellatur hic caelum aër caliginosus, in quo daemones habitant. Isti portant vocem, quia publicant frequenter occulta; Matthaei decimo²: « Nihil occultum, quod non scietur ». Et qui habet pennas annuntiabit sententiam, id est, diabolus annuntiabit malam tuam locutionem, quia ipse est accusator; sed ipse proiicietur tandem, unde Apocalypsis duodecimo: « Proiectus est accusator fratrum nostrorum, qui accusabat eos die ac nocte ».

Quaestiones.

I. Sed incidit hic dubitatio, quia dicit, quod aves caeli, id est daemones, denuntiant detractionem cogitationis: ergo videtur, quod diabolo sit nota voluntas nostra et cogitatio.

Sed contra hoc est: 1. Quia de solo Deo dicitur³, quia ipse est scrutans corda et renes: ergo solus cognoscit cogitationes et affectiones.

2. Item dicit Augustinus⁴, quod si diabolus cognovisset patientiam Iob, nunquam eum tentasset, quia non tentat aliquem, nisi ut vincat, non ut vincatur.

Respondeo: dicendum, quod nec daemones, nec etiam boni Angeli nisi in Verbo, possunt cognoscere cogitationes nostras et affectiones occultas; et voco occultas, quae non manifestantur per signa; eas autem, quae per signa manifestantur, daemones deprehendunt et illas cognoscunt; et quia paucae sunt, quarum non appareant aliqua signa vel in opere, vel in facie, vel in verbo, sive alio modo: ideo dicit, quod audiunt⁵.

II. Item quaeritur de hoc quod dicit, quod aves caeli portabunt vel annuntiabunt.

Ego quaero: quomodo portabunt? Si dicatur, quod ad eum, de quo dicitur; istud falsum est, quia tunc quilibet sciret omnia mala occulta, quae de se dicuntur: intelligit ergo, quod portabunt ad Deum.

Sed contra: 1. Deus est nobis immediatior et praesentior quam daemones, cum non longe sit ab unoquoque nostrum⁶. Si igitur portare vel annuntiare fit ei qui distat, patet, quod non sit idem.

2. Item, illud portare per quos fit? Aut per Angelos bonos, aut per malos; non per bonos, quia boni nostram salutem procurant, non ergo damnationem: non ergo offerunt mala. Si per daemones; contra: Daemones Deum non vident nec magis Deo loquuntur quam mali homines: ergo si mali homines non ferunt ad Deum, ergo nec daemones.

Respondeo: dicendum, quod aves dicuntur hic mali spiritus sive daemones; isti dicuntur Deo portare merita mala et occulta, Angeli autem boni merita bona. Portare autem, hoc non est Deo voce tenus referre, vel ei tanquam ignoranti notificare, sed malitiam nostram cognoscere et cognoscendo memorari et testis esse. Boni autem addunt supra cognitionem, memoriam et testimonium intercessionem, mali vero accusandi voluntatem⁷.

1. 2. Et sic patet responsio, quia non referunt tanquam distanti, sed tanquam iudici. Et ad secundum, quia mali ex officio mala observant et damnationem procurant; ideo eis competit.

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Secondly, as regards the defect of government, when a foolish prelate is set over others.

The words of the mouth of a wise man etc. Above he gave a remedy against the malice of a prelate; here he gives a remedy against the folly of a prelate, showing that a foolish prelate is not to be promoted, but is rather worthy of being thrown down headlong: first on account of a defect of discreet speech; secondly on account of a defect of provident consideration; thirdly on account of a defect of fruitful working.

(Vers. 12. 13. 14.). On account of a defect of discreet speech the fool throws himself down headlong, just as, by antithesis, the wise man exalts himself. Therefore he says: The words of the mouth of a wise man are grace, because in them, on account of discretion, he acquires grace; Ecclesiasticus, the twentieth⁸: « A wise man maketh himself beloved by his words »; but on the contrary: The lips of a fool shall throw him down headlong, that is, the words which proceed from the lips of the fool; Proverbs, the eighteenth: « The mouth of a fool is his destruction, and his lips are the ruin of his soul ». — And the reason for the throwing down headlong is p. 85 indiscretion, because he begins indiscreetly; whence he says: The beginning of his words is folly. And the reason for this is that he does not consider; whence Proverbs, the twenty-ninth: « Hast thou seen a man hasty to speak? Folly is rather to be looked for than his amendment ». He also finishes indiscreetly; whence he says: And the end of his mouth is a most wicked error, because folly in the end leads on to an erroneous judgement; Proverbs, the fourteenth¹: « The imprudence of fools erreth »; because, as was said above, in the second, « the eyes of a wise man are in his head, the fool walketh in darkness ». — Further, he perseveres in folly; therefore he subjoins: A fool multiplieth words, so that by multiplying foolish words he is made obstinate in malice; against which, in the Psalm: « Incline not my heart to evil words » etc.; and this is useless and vain, whence it is said in Proverbs, the nineteenth: « But he that followeth words only shall have nothing »; and Proverbs, the fourteenth: « Where there are very many words, there is oftentimes want ».

(Vers. 14.). A man knoweth not etc. Here, secondly, he shows in the fool a defect of provident consideration; because, since he is ignorant of things past, he cannot foresee things to come. Therefore he says: A man knoweth not what hath been before him, as one foolish and inconsiderate; James, the first²: « He beheld himself and went his way and presently forgot what manner of man he was ». And what shall be after him, who can tell him? as if to say: no one; above, in the eighth: « He that is ignorant of things past cannot know things to come by any messenger », and this indeed is very harmful; whence Deuteronomy, the thirty-second: « O that they would be wise and would understand and would provide for their last end ».

(Vers. 15.). The labour of fools etc. Here, thirdly, he shows that in the fool there is a defect of fruitful working, because in his labour he is much afflicted and profits little. Therefore he says: The labour of fools shall afflict them, because they do not labour in good things; Jeremias, the ninth³: « They have laboured to commit iniquity »; whence Wisdom, the fifth: « We wearied ourselves in the way of iniquity and destruction and have walked through hard ways; but the way of the Lord we have not known ». And he gives the reason for this: That know not how to go to the city, that is, they do not know the right way of going to that city of which Isaias, the twenty-sixth: « Sion the city of our strength a Saviour, a wall and a bulwark shall be set therein ». To this city fools do not know how to go; whence above, in the sixth: « What hath the wise man more than the fool? and what the poor man, but to go thither, where there is life »?

Spiritually, here by the wise man we understand Christ, by the fool antichrist. The words of the mouth of a wise man are grace, because the words of Christ are gracious; the Psalm⁴: « Grace is poured abroad in thy lips, therefore hath God blessed thee for ever; and Luke, the second: « All that heard him were astonished at his wisdom and his answers »; and others said, John, the seventh: « Never did man speak like this man ». — On the contrary, the fool is antichrist, of whom in the Psalm⁵: « The fool hath said in his heart: There is no God ». His lips shall throw him down headlong, because on account of the malice of his doctrine^tr. he will be plunged into the deep, Job, the eighteenth: « The steps of his strength shall be straitened, and his own counsel shall cast him down headlong ». For his words will be words of blasphemy and of pride; therefore foolish and erroneous. Whence it is said in Daniel, the eleventh; « Against the God of gods he shall speak great things, and shall prosper, till the wrath be accomplished »; and the second to the Thessalonians, the second: « The man of sin shall be revealed, the son of perdition, who opposeth and shall be lifted up above all that is called God » etc. — This fool will be not only indiscreet in speaking, but also improvident, because he will not consider the ruin which is to follow him, according to what the Apostle says, the second to the Thessalonians, the second⁶: « Whom the Lord Jesus shall kill with the spirit of his mouth ». Fools will follow this fool and will be afflicted: That know not how to go to the city, through true faith and love; the second to the Thessalonians, the second: « God shall send them the operation of error, who have not believed the truth, but have consented to iniquity »; because they have not received the love of the truth; therefore, not knowing, they will be deceived; whence in the Psalm: « They have not known nor understood, therefore they walk on in darkness ».

Thirdly, as regards the defect of government, when a useless and remiss prelate is set over others.

Woe to thee, land etc. He gave a remedy against the disorder which comes from a wicked and foolish prelate; here, thirdly, he gives a remedy against the disorder which comes from a prelate useless and remiss. He shows, then, that such a slothful and carnal man is not to be set over others, nor even borne with. And this part has two: because first he execrates him, showing him unworthy of prelacy; secondly he says that he is not to be secretly detracted, at: In thy thought etc.

He shows, then, that the carnal and slothful man is unworthy of prelacy, first on account of the disorder of gluttony; secondly on account of weakness or the idleness p. 86 of sloth; thirdly on account of the unfitness of his mirth; fourthly on account of the subversion of justice, for love of money.

(Vers. 16. 17.). On account of the disorder of gluttony the carnal and remiss prelate is unworthy of prelacy, and woe to those who set him over themselves. Therefore he says: Woe to thee, land, whose king is a child, that is, a follower of passions; for children are followers of passions; Isaias, the next to last¹: « The child shall die a hundred years old ». Therefore woe, because it is an occasion of eternal damnation and a sign of divine indignation; Isaias, the third: « I will give children to be their princes, and the effeminate shall rule over them ». And because the princes follow the leader, therefore he says: And whose princes shall eat in the morning, quickly seeking delightful things; and therefore they are always unwise, because it is said in Proverbs, the twentieth²: « Wine is a luxurious thing, and drunkenness riotous: whosoever is delighted therewith shall not be wise ». — And because « opposites set beside one another shine out more », he commends the contrary, saying, to its execration: Blessed is the land, whose king is noble, namely by nobility of morals, because nobility alone is that which adorns the mind with morals; of which Proverbs, the last³: « Her husband is honourable in the gates, when he sitteth among the senators of the land ». And because the princes follow the leader, therefore he subjoins: And whose princes eat in their season, that is, at the due hour after business has been dispatched, and this for refreshment, not for riotousness; the interlinear: « They eat so much that they may live; they do not live that they may eat », as those of whom the second of Peter, the second: « Spots and blemishes, flowing in delicacies, in their feasts making riot ».

(Vers. 18.). By slothfulness shall be brought down etc. Here, secondly, it is shown that the remiss prelate himself is unworthy on account of the idleness of sloth, upon which there follows the destruction of the house that was built. On account of which he says: By slothfulness the framework of beams shall be brought down. Framework of beams is the name for the joining of timbers for covering a house⁴. This is brought down by slothfulness, because, while it is neglected to be repaired, it falls; so too the spiritual building is destroyed through sloth; Proverbs, the eighteenth⁵: « He that is loose and slack in his work is the brother of him that wasteth his own works ». And because, where there is not the pricking fear of the Lord, sloth reigns; therefore it is said in Ecclesiasticus, the twenty-seventh: « Unless thou hold thyself diligently in the fear of the Lord, thy house shall quickly be overthrown ». And through the weakness of hands the house shall drop through. He says the same, but explains it more; the house drops through when it is rainy and does not defend from the showers, in which there is no good; nor is it safe to be; whence Proverbs, the twenty-seventh⁶: « Roofs dropping through in a cold day and a contentious woman are alike ». This house drops through when the hands are weak and remiss; therefore to the Hebrews, the twelfth: « Lift up the hands which hang down and the feeble 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 himself on account of the unfitness of his mirth, in which carnal men always wish to be, and for the sake of which they do all that they do. Therefore he says: In laughter they make bread and wine; the Gloss⁷: Prelates in laughter, that is, in unfit mirth; Luke, the twelfth: « Soul, thou hast much goods for many years, eat, drink, make good cheer ». And therefore he subjoins: That the drinkers may feast; for they act so that they may eat, not so that they may break bread to the hungry; James, the fifth: « You have feasted upon earth and in riotousness you have nourished your hearts ». And for this they are reproved in Isaias, the fifth: « The harp and the lyre and wine are in your feasts, and the work of God you regard not ».

(Vers. 19.). And all things obey money etc. Here, fourthly, he touches on the point that they are unworthy on account of the subversion of justice, which they subvert for love of money. Therefore he says: And all things obey money, because all love money above all things; Isaias, the first⁸: « They all love bribes, they run after rewards »; and thence follows the subversion of justice: « They judge not for the fatherless, and the widow's cause cometh not in to them »; and Jeremias, the sixth: « From the least even to the greatest all are given to covetousness ».

In thy thought etc. Above he showed the carnal and slothful man unworthy of prelacy; here he restrains subjects from secret detraction, if it should happen that such a one is set over them; and first he lays down an exhortation; secondly he gives the reason.

(Vers. 20.). He exhorts, then, that one should neither speak evil by lessening a man's reputation, nor imprecate evil by wishing him misery. Therefore he says: In thy thought detract not the king, that is, in secret; Exodus, the twenty-second⁹: « Thou shalt not detract the gods, and the prince of thy people thou shalt not curse ». And in the secret of thy chamber, that is, of the conscience, speak not evil of the rich man, and this by imprecating evil; to the Romans, the twelfth: « Bless them that persecute you, bless and curse not »; p. 87 and the first of Peter, the third: « Not curse for curse ».

For the birds of the air etc. Here the reason for the exhortation is given: that what you have said in secret will be published by angels, because the birds of the air will carry thy voice. He calls the demons birds of the air on account of their swiftness, because they are swift, or on account of their rapacity; whence Genesis, the fifteenth¹: « The birds of the air came down upon the carcasses, and Abraham drove them away »; and Matthew, the thirteenth: « Some fell by the wayside, and the birds came and ate it up ». And here the murky air, in which the demons dwell, is called heaven. These carry the voice, because they frequently publish hidden things; Matthew, the tenth²: « Nothing hid, that shall not be known ». And he that hath wings will tell the sentence, that is, the devil will tell your evil speech, because he himself is the accuser; but he himself will be cast forth at last, whence the Apocalypse, the twelfth: « The accuser of our brethren is cast forth, who accused them day and night ».

Questions.

I. But here a doubt arises, because he says that the birds of the air, that is, the demons, denounce the detraction of thought: therefore it seems that our will and thought are known to the devil.

On the contrary is this: 1. Because it is said of God alone³ that he is the searcher of hearts and reins: therefore he alone knows thoughts and affections.

2. Likewise Augustine says⁴ that if the devil had known the patience of Job, he would never have tempted him, because he does not tempt anyone except that he may conquer, not that he may be conquered.

I respond: it must be said that neither the demons, nor even the good angels except in the Word, can know our thoughts and hidden affections; and I call hidden those which are not manifested by signs; but those which are manifested by signs the demons detect and know; and because there are few of which some signs do not appear, either in deed, or in the face, or in word, or in some other way: therefore he says that they hear⁵.

II. Likewise it is asked concerning what he says, that the birds of the air will carry or will announce.

I ask: how will they carry? If it be said: to him of whom it is said; that is false, because then anyone would know all the hidden evils that are said of him: he means, therefore, that they will carry it to God.

On the contrary: 1. God is more immediate and more present to us than the demons, since he is not far from every one of us⁶. If, then, carrying or announcing is done to one who is distant, it is clear 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 the good procure our salvation, not therefore our damnation: therefore they do not offer up evils. If through the demons; on the contrary: the demons do not see God, nor do they speak to God more than evil men do: therefore if evil men do not bear things to God, therefore neither do the demons.

I respond: it must be said that birds here are called the evil spirits or demons; these are said to carry to God evil and hidden merits, but the good angels good merits. But to carry is not to report to God by voice, or to notify him as one ignorant, but to know our malice, and in knowing it to remember it and to be witness of it. But the good add, over and above cognition, memory and testimony, intercession; the evil, the will to accuse⁷.

1. 2. And thus the answer is clear, because they do not report as to one distant, but as to a judge. And to the second, because the evil by their office observe evils and procure damnation; therefore it belongs to them.

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