Bonaventure

Commentarius in librum Sapientiae.

Divisio generalis.

Quoniam, sicut dictum est², principes et praelati, et per consequens omnes, provocantur in hoc libro ad studium et amorem sapientiae; sed quia non potest haberi sapientia sine iustitiae observantia; in malevolam enim animam non introibit sapientia etc., infra capitulo primo³; item Ecclesiastici primo: Fili, concupiscens sapientiam, serva iustitiam: ideo secundum Glossam primo hortatur ad iustitiam, scilicet usque ad sextum capitulum; secundo, ad sapientiam, scilicet a capitulo sexto usque in finem.

Pars I. Exhortatio ad iustitiam.

In parte prima facit tria secundum tres partes iustitiae generalis⁴. Primo enim agit de iustitia hominis quoad Deum, capitulo primo; secundo, de iustitia quoad proximum, capitulo secundo et tertio; tertio, de iustitia hominis quoad se ipsum, capitulo quarto et quinto.

Primo, de triplici iustitia hominis quoad Deum.

In prima primo excitat ad iustitiam cordis; secundo, oris: Benignus est; tertio, operis: Nolite zelare.

De iustitia cordis agitur tripliciter.

In prima primo ponit exhortationem ad iustitiae bonum; secundo, utilitatem acquiescentium: Quoniam invenitur; tertio, detrimentum contemnentium: Perversae enim cogitationes etc. — In prima primo quantum ad rectam affectionem, dicens: Diligite iustitiam; secundo quantum ad rectam aestimationem: Sentite de Domino; tertio quantum ad rectam intentionem: Et in simplicitate.

Capitulum I.

(Vers. 1.). Dicit ergo: Diligite etc.; Glossa⁵: « Non solum facite ». Non enim est meritorium opus iustitiae, nisi fiat ex amore iustitiae; Gregorius: « Non habet aliquid viriditatis ramus boni operis, nisi manserit in radice caritatis ». Iustitiam, scilicet increatam, quae est rectitudo divinae voluntatis; et creatam, quae est rectitudo humanae, secundum Anselmum⁶. Diligite, inquam, iustitiam, ut Deo conformemini, quia « iustus Dominus et iustitias dilexit⁷ »; item, ut spirituali laetitia impleamini, secundum illud Psalmi: « Dilexisti iustitiam etc., propterea unxit te Deus, Deus tuus oleo laetitiae prae consortibus tuis »; item, ut beatificemini, secundum illud Matthaei quinto: « Beati, qui esuriunt et sitiunt iustitiam ».

Qui iudicatis terram; specialiter quidem vos, praelati, qui iudicatis terram iudicio publico; p. 111 terram, subiectae plebis; Glossa¹: « Quibus data est potestas iudicandi »; subiectae, inquam, merito peccati. Dicit enim Gregorius: « Ubi non delinquimus, ibi pares sumus ». Et ideo bene dicit: terram, id est terrena diligentes; non caelestes, quia opus non est; « Spiritualis enim homo diiudicat omnia », scilicet in spe, « et a nemine iudicatur », id est, iudicari debet, primae ad Corinthios secundo²; sed bestiales, secundum Glossam super illud Genesis primo: « Praesit bestiis » terrae, id est bestialiter viventibus. — Item, vos omnes generaliter, qui iudicatis, iudicio privato, terram, proprii corporis; Glossa³: id est, qui « corpus discrete reprimitis », ita quod « rationabile sit obsequium vestrum », ad Romanos duodecimo.

Notandum autem, quod legitur esse quadruplex terra, scilicet terra superior, terra, inquam, viventium, de qua in Psalmo⁴: « Credo videre bona Domini in terra viventium ». Inferior terra, scilicet mortuorum; Ezechielis trigesimo primo: « Ecce, deductus es cum lignis voluptatis ad terram ultimam ». Exterior terra, scilicet morientium, scilicet praesens mundus; Apocalypsis octavo: « Vae, vae, vae habitantibus in terra »! id est in mundo. Interior terra, scilicet mortis, id est corpus mortale et terrenum; Ecclesiastici decimo: « Quid superbis, terra et cinis »?

Prima terra non subiacet iudicio nostro, quia non est in nostra potestate; et ideo bene dictum est Petro Matthaei decimo sexto⁵: « Quodcumque ligaveris super terram », non super caelum. — Secunda iam iudicata est nec potest poenitere; Ioannis tertio: « Qui non credit iam iudicatus est ». — Tertia iudicanda est iudicio iustitiae, secundum illud Psalmi: « Recte iudicate, filii hominum ». — Quarta iudicanda est iudicio disciplinae discretae, secundum illud Ecclesiastici trigesimo tertio: « Cibaria et virga et onus asino; panis et disciplina et opus servo », id est corpori, quod spiritui servire cogendum est, exemplo beati Martini, qui « artus febre fatiscentes spiritui servire cogebat »; item exemplo Pauli dicentis⁶: « Castigo corpus meum et in servitutem redigo », in qua scilicet erat in statu innocentiae; redigo, per virtutem et opera poenitentiae. Praedicto servo debetur sustentatio panis, ne deficiat; virga disciplinae, ne lasciviat; et occupatio sancti operis, ne torpeat.

(Vers. 1.). Sentite, id est, recte aestimate, de Domino in bonitate, id est bene, non male, ut haeretici. Monet autem ad bene sentiendum et sensu exteriori pie divinas Scripturas legendo, et sensu interiori pie intelligendo. Unde Glossa⁷: « Scripturam pie legite et intelligite », pie, scilicet devote approbando et exsequendo quod intelligitis, et non redarguendo et contemnendo quod non intelligitis. — Et in simplicitate cordis quaerite illum, ad ipsum scilicet totam cordis intentionem dirigendo. Unde Glossa⁸: « Voluntati eius vos subiicite »; quod non faciunt hypocritae, et ideo inconstantes sunt, secundum illud Iacobi primo: « Vir duplex animo inconstans est in omnibus viis suis »; et propter hoc dicitur eis Ecclesiastici secundo: « Vae duplici corde »! Cor duplex est, quando partes eius ad diversa feruntur principaliter, quod est occasio mortis spiritualis, secundum illud Osee decimo⁹: « Divisum est cor eorum, nunc interibunt ». Simplex autem est cor, quando omnes partes eius ad unum simplicissimum feruntur, scilicet ad Deum, secundum illud Ecclesiastici trigesimo: « Congrega cor tuum in sanctitate ». In simplicitate cordis, id est in simplici unitate cordis. Hanc unitatem faciunt fides in rationali, secundum illud ad Ephesios quarto¹⁰: « Unus Dominus, una fides » etc.; caritas in concupiscibili; primae ad Corinthios sexto: « Qui adhaeret Domino unus spiritus est »; pax in irascibili; ad Ephesios quarto: « Solliciti servare unitatem spiritus in vinculo pacis ». Prima unitas prohibet divisionem errorum in intellectu; secunda, desideriorum in affectu; tertia, schismatum in effectu.

(Vers. 2.). Et bene dixi: In simplicitate etc. Quoniam invenitur, per gratiam in praesenti, secundum illud Canticorum tertio¹¹: « Inveni quem diligit anima mea »; ab his qui non tentant illum, aliud exterius praetendendo, aliud interius intendendo, sicut Scribae et Pharisaei Christum tentantes; et hoc dicit contra hypocrisim et duplicitatem; Matthaei p. 112 vigesimo secundo: « Quid me tentatis, hypocritae »? — Apparet autem, scilicet in futuro per gloriam; primae Ioannis tertio¹: « Cum apparuerit, similes ei erimus »; et ad Colossenses tertio: « Cum autem Christus apparuerit, vita vestra, tunc et vos apparebitis cum ipso in gloria ». His qui fidem habent in illum; hoc dicit contra haeresim et infidelitatem. — Et nota, quod dicit: In illum, quia non sufficit credere illi vel illum, sed credere in illum, quod est actus fidei formatae, secundum Augustinum². — Vel: Invenitur, propter devotionem affectus; apparet, per contemplationem intellectus; Psalmus: « Gustate », affectu; « videte », intellectu.

Notandum autem, quod secundum Gregorium³ « tentare est idem quod callide experiri »; et secundum hoc contingit tentare Deum quadrupliciter, scilicet vel indebite volendo experiri eius potentiam, sicut illi, qui, tentantes Christum, de caelo signum quaerebant, Matthaei decimo sexto; vel eius sapientiam, ut Sadducaei, proponentes ei quaestionem de resurrectione, secundum iudicium eorum insolubilem ponentibus resurrectionem, Matthaei vigesimo secundo; vel eius iustitiam, ut Pharisaei de solutione tributi quaerendo⁴: « Scimus, quia verax es » etc.; vel eius misericordiam, ut Iudaei de iudicio mulieris in adulterio deprehensae interrogando, Ioannis octavo. Et quia omnis talis tentatio ex diffidentia venit, et de Deo nullatenus est diffidendum; ideo prohibetur omnis talis tentatio; unde Deuteronomii sexto: « Non tentabis Dominum Deum tuum »; item Ecclesiastici decimo octavo: « Noli esse quasi homo, qui tentat Deum ».

Perversae enim cogitationes etc. Hic tangit multiplex detrimentum contemnentium exhortationem ad bonum iustitiae; quorum primum est exclusio a consortio Dei: Perversae enim cogitationes; secundum, exclusio a consortio sapientiae: Quoniam in malevolam animam; tertium, exclusio a consortio Spiritus sancti: Spiritus enim sanctus. Primum pertinet ad Patrem, secundum ad Filium, tertium ad Spiritum sanctum; quorum praesentia per dilectionem iustitiae habetur; unde Ioannis decimo quarto⁵: « Si quis diligit me etc., et ad eum veniemus et mansionem apud eum faciemus »; absentia vero vel carentia, per odium iustitiae.

(Vers. 3.). Perversae enim etc. Bene dixi, quod apparet his qui fidem habent in illum, et non aliis; perversae enim cogitationes, scilicet perversitate fidei, vel morum, separant a Deo, quoad poenam damni; secundae ad Corinthios sexto⁶: « Quae societas luci ad tenebras »? Proverbiorum decimo septimo: « Qui perversi cordis est non inveniet bonum »; item Isaiae quinquagesimo nono: « Iniquitates vestrae diviserunt » etc. — Probata autem etc., quasi dicat: nec hoc sufficit ad poenam; autem pro sed. Probata virtus, id est « vera virtus », secundum Glossam⁷, scilicet divina virtus; corripit, puniendo; Psalmus: « Domine, ne in ira tua corripias me ». Insipientes; Glossa « id est omnem insipientiam »; hoc dicit quantum ad poenam sensus.

(Vers. 4.). Quoniam in malevolam animam etc. Bene dixi, quod separant etc., quoniam in malevolam animam, quoad spiritualia peccata, non introibit sapientia, se illi infundendo; sapientia, inquam, « quae desursum est, quae primum quidem pudica est » etc.; quamvis introeat illa, quae de deorsum est, « terrena scilicet, animalis, diabolica », Iacobi tertio⁸. Nec habitabit, permanendo, in corpore subdito peccatis; hoc dicit quantum ad peccata carnalia, quae, licet sint minoris culpae, sunt tamen maioris infamiae, ut dicit Gregorius.

Obiicitur, quod bonum omnia exoptant⁹: ergo nulla anima est malevola, id est malum volens.

Dicendum, quod nullus vult malum per se, sed per accidens, quia scilicet vult illud quod est malum, scilicet actionem malam, non in eo quod mala, sed in eo quod delectabile et apparens bonum¹⁰.

Rursus dubitatur: corpus non potest esse habitaculum sapientiae nec subiectum peccati vel insipientiae vel gratiae: ergo falsum supponit, cum dicit: Nec habitabit etc.

Ad hoc dicendum, quod corpus ibi non appellatur pars hominis corporea tantum; sed per synecdochen, secundum quam solet poni pars pro toto, p. 113 sumitur hic corpus pro toto homine, in quantum sequitur passiones corporis. Unde Glossa¹: « Qui peccatis subiacet corpus, non spiritus est ». In tali non habitat sapientia; unde Glossa: « Frustra sibi blandiuntur haeretici, Pharisaei, falsi Christiani; soli enim mundo corde sapientiam Dei possunt accipere ».

(Vers. 5.). Et bene dixi, quod non habitabit etc. Spiritus enim sanctus disciplinae; Glossa²: « Qui docet omnem disciplinam », secundum illud Ioannis decimo sexto: « Docebit vos omnem veritatem », scilicet rationalem, naturalem et moralem; Psalmus: « Bonitatem et disciplinam et scientiam doce me ». Spiritus dicitur, in quantum vitam inspirat; Ioannis sexto³: « Spiritus est qui vivificat »; sanctus, in quantum purgat et renovat, secundum illud Psalmi: « Emittes spiritum tuum, et creabuntur; et renovabis faciem terrae »; disciplinae, in quantum ignorantiam tollit et sapientiam donat, secundum illud Isaiae undecimo: « Requiescet super eum spiritus Domini, spiritus sapientiae » etc. Effugiet, id est, in praesenti longe fugiet, fictum, id est peccatorem, secundum illud Psalmi⁴: « Longe a peccatoribus salus », et praecipue hypocritam, qui proprie fictus est; Iob decimo tertio: « Non veniet in conspectum eius omnis hypocrita ». Et auferet se a cogitationibus, quae sunt sine intellectu, id est falsis et erroneis; intellectus enim verorum tantum est. Auferet se etc.; ecce, poena damni; et corripietur etc.; ecce, poena sensus. — Item, notandum, quod auferre se dicitur, quia naturaliter commissio culpae praecedit subtractionem gratiae; Deus enim primus est in accessu et ultimus in recessu⁵. Et licet se auferat ab eis, non tamen remanebunt immunes; unde subdit: Et corripietur etc.; correctio fit verbis, correptio fit flagellis. Corripietur, inquam, scilicet fictus in futuro, id est punietur, a superveniente iniquitate, id est propter supervenientem iniquitatem; unde Glossa⁶: « Fictus, cum dies retributionis venerit, pro iniquitate punietur ». Superveniente, id est « opprimente », propter quod superveniens dicitur, sicut qui opprimit supervenit. — Vel: Corripietur, id est, simul in anima et corpore rapietur ad supplicium.

De iustitia locutionis agitur tripliciter.

Benignus enim etc. Hic monet ad iustitiam locutionis, retrahendo a sermonibus malis. Et primo removet ab ipsis male dictis impunitatis confidentiam; secundo praedicit eorum poenam: Propter hoc qui loquitur etc.; tertio monet ad pravarum locutionum cautelam: Custodite etc.

In prima primo removet impunitatis confidentiam, quae possit oriri ex iudicis misericordia: Benignus; secundo, ex eius ignorantia: Quoniam renum etc.; tertio, ex eius impotentia: Quoniam spiritus Domini.

(Vers. 6.). Dicit ergo: Benignus enim est spiritus etc. Bene dixi, quod corripietur fictus etc.; benignus enim est spiritus sapientiae, scilicet increatae, scilicet Filii, a qua datur Spiritus sanctus; vel creatae, quam ipse dat; infra duodecimo⁷: « O quam bonus et quam suavis est, Domine, spiritus tuus in omnibus »! Psalmus: « Spiritus tuus bonus » etc. Et tamen non liberabit maledictum etc., quamvis sit benignus; quia, sicut dicit Gregorius, « disciplina et misericordia multum destituitur, si una sine alia teneatur ». Vel sic: et quia benignus, non liberabit maledictum etc., quia benignitas malitiae contraria est; ut dicit Glossa⁸: « Non liberabit, inquam, maledictum, id est maledicentem », qui maledictus est, quia facit contra Dei mandatum, qui prohibet maledicere; Psalmus⁹: « Maledicti, qui declinant a mandatis tuis »; ecce, maledictio in praesenti. Item, Matthaei vigesimo quinto: « Discedite a me, maledicti, in ignem aeternum » etc.; ecce, maledictio in futuro. A labiis suis, id est a peccato labiorum suorum, vel a poena, quam meruit peccato labiorum suorum; Matthaei duodecimo¹⁰: « Ex verbis tuis condemnaberis »; item in Psalmo: « Labor labiorum suorum operiet eos ». Et notandum, quod ponitur consequens pro antecedente, cum dicit maledictum pro maledicente.

Quoniam renum etc., quasi dicat: re vera punietur pro peccatis suis, licet occultis; quoniam renum illius, id est affectionum sive « delectationum carnalium, quarum sedes est in renibus¹¹ », testis p. 114 est Deus, id est cognitor certus, sicut testis de re, pro qua fert testimonium; Ieremiae vigesimo nono: « Ego sum testis et iudex, dicit Dominus ». Et cordis illius, id est cogitationum de corde exeuntium, Matthaei decimo quinto; scrutator est verus, id est inquisitor infallibilis; unde primae ad Corinthios secundo: « Spiritus omnia scrutatur, etiam profunda Dei »; item Ieremiae decimo septimo: « Ego Dominus scrutans corda et probans renes »; Psalmus: « Scrutans corda et renes Deus ». Et linguae eius, id est locutionum, quae lingua formantur, auditor, id est cognitor immediatus sine narratione alterius; Psalmus¹: « Qui plantavit aurem, non audiet »? quasi dicat: sic. Et notandum, quod ponit instrumenta pro operationibus ab ipsis procedentibus, eo quod, sicut instrumenta immediatius se habent ad animam quam eorum operationes, sic Deus immediatius, quam aliquis alius, cognoscit omnes hominis actus, tam interiores quam exteriores.

(Vers. 7.). Quoniam spiritus Domini etc., quasi inferret: bene dixi, quod hoc potest spiritus; quoniam spiritus Domini, intransitive, id est, qui est Dominus, secundum illud Athanasii²: « Dominus Pater, dominus Filius, dominus Spiritus sanctus »; vel transitive, id est spiritus, qui est a Domino, secundum illud Isaiae sexagesimo primo: « Spiritus Domini super me » etc.; item, Ioannes: « Spiritum veritatis, qui a Patre procedit ». Replevit orbem terrarum, sua praesentia rebus omnibus assistendo et ea continendo; Ieremiae vigesimo tertio³: « Nunquid non caelum et terram ego impleo »? quia, secundum Gregorium, « ubique est Deus, intra omnia non inclusus, extra omnia non exclusus, supra omnia non elatus, infra omnia non depressus ». Et hoc quod continet omnia, scilicet Spiritus sanctus omnia continens sua potentia conservando. Sicut enim probat Boethius in libro de Consolatione⁴, « mundus ex tam diversis contrariisque partibus in unam formam non convenisset, et coniuncta discors diversitas dissociaret, nisi esset unus, qui coniungeret et quod contexuit contineret ». Scientiam habet vocis, id est omnium locutionum et linguarum, omnia cognoscendo.

Ex hoc patet, quod potest cognoscere et punire omnia, tam facta propter universalem praesentiam, quam dicta propter universalem notitiam.

Alia expositio vel secundum Glossam⁵: Hoc quod continet omnia, « id est Spiritus sanctus, qui continet omnia, id est Ecclesiam », extra quam quod est nihil est, sicut extra arcam Noe. Scientiam habet vocis, causaliter loquendo, « id est, intelligentiam Scripturae praestat hominibus »; vel formaliter: Scientiam habet vocis, « id est, eiusdem scientiae est cum voce, id est cum Verbo », id est Filio, de quo Ioannis primo: « In principio erat Verbum » etc.

Allegorice secundum Glossam potest exponi de temporali adventu Spiritus sancti. Et primo tangitur persona missi, cum dicitur: Spiritus; secundo, eius aeterna origo: Domini; tertio, temporalis missio: Replevit; quarto, missionis manifestatio: Et hoc quod continet omnia.

Dicit ergo: Spiritus Domini replevit; Glossa⁶: « donis »; orbem terrarum, « id est Ecclesiam per omnes terras dilatatam », ut dicit Glossa. Et hoc quod continet omnia; « id est homo, qui convenientiam habet cum omni creatura », propter quod Marci ultimo omnis creatura appellatur, secundum Gregorium. Scientiam habet vocis; Glossa: « Diversarum linguarum a Spiritu sancto », ut patet Actuum secundo. — Orbi vero terrarum comparatur Ecclesia primitiva primo propter sui dilatationem, secundum illud Psalmi⁷: « In omnem terram exivit sonus eorum ». — Secundo, propter sui perfectionem, quae per orbis rotunditatem intelligitur; Canticorum sexto: « Una est columba mea, perfecta mea ». — Tertio, propter sui stabilitatem; Ecclesiastae primo: « Terra enim in aeternum stat ». — Quarto, propter sui compressionem et attritionem; primae ad Corinthios quarto: « Puto, quod Deus nos Apostolos novissimos ostendit tanquam morti destinatos » etc.; sicut terra novissimum est corporum, unde ab omnibus teritur et conculcatur. — Quinto, propter humani generis sustentationem et vivificationem, quia de terra vivit et a terra sustentatur, sicut ab Ecclesia primitiva; Iob nono⁸: « Sub quo curvantur qui portant orbem », p. 115 scilicet Apostoli et eorum sequaces; nec tamen franguntur, quia in Psalmo: « Ego confirmavi columnas eius ». — Sexto, propter ornatum omnium virtutum et productionem, secundum illud Genesis primo: « Germinet terra herbam virentem » etc. — Septimo, propter aquarum, id est sapientiae doctrinae salutaris originem, secundum illud Genesis secundo: « Fons ascendebat de terra, irrigans universam superficiem terrae ».

Propter hoc qui loquitur etc. Remota impunitatis stulta confidentia, hic praedicit malae locutionis poenam; et primo, quia in iudicium deducetur; secundo, quia a iudice discutietur: In cogitationibus impii; tertio, quia omnibus publicabitur: Quoniam auris zeli.

(Vers. 8. 9.). Dicit ergo: Propter hoc, quia scilicet Spiritus sanctus habet scientiam vocis, id est omnis locutionis; qui loquitur iniqua, sicut illi de quibus in Psalmo¹: « Obstructum est os loquentium iniqua »; non potest latere, scilicet Spiritum sanctum in praesenti; unde ad Hebraeos quarto: « Omnia nuda et aperta sunt oculis eius »; item Proverbiorum decimo sexto: « Omnes viae hominum patent oculis eius ». Nec praeteriet, scilicet dissimulando, eum, scilicet iniqua loquentem, corripiens, id est puniens; vel corripiens, id est simul rapiens corpus eius et animam, vel cuncta eius opera mala et dicta et cogitata; iudicium, scilicet futurum; « cuncta enim, quae fiunt, adducet Deus in iudicium », ut habetur Ecclesiastae ultimo. — In cogitationibus enim impii, id est de cogitationibus impii, in quibus minus peccatum est quam in pravis sermonibus; erit interrogatio, id est discussio iudicis et examinatio, secundum illud Psalmi²: « Dominus interrogat iustum et impium »; Iob ultimo: « Scio, quod nulla te latet cogitatio ». Et si erit discussio de cogitationibus, multo fortius de locutionibus; propter hoc subdit: Sermonum autem etc.; quasi dicat: non solum de cogitationibus. Autem, pro sed; sermonum illius auditio, id est examinatio, ad Deum, tanquam ad examinatorem et iudicem, veniet, et ad correptionem, id est punitionem; iniquitatum illius, quas commisit, iniqua loquendo; Genesis decimo octavo³: « Clamor Sodomorum et Gomorrhaeorum multiplicatus est » etc.

(Vers. 10.). Et bene dixi, quod veniet etc.; quoniam auris zeli, zeli, inquam, Dei animas tanquam sponsas zelantis⁴, audit omnia, id est novit, sicut ille qui audit omnia, scilicet verba tam mala quam bona quam indifferentia, sicut zelotypus homo diligenter audit et notat verba sponsae et loquentium cum ea; Exodi vigesimo⁵: « Ego sum Deus fortis zelotes » etc. Et tumultus murmurationum, quibus homines murmurant contra Deum; Ecclesiastici trigesimo tertio: « Praecordia fatui quasi rota plaustri ». Et dicitur tumultus, quia homo murmurans quasi intra dentes suos tumultuat, non clare enuntiat. Non abscondetur, sed toti mundo propalabitur; Lucae duodecimo: « Nihil opertum, quod non reveletur, neque absconditum, quod non sciatur »; Exodi decimo sexto: « Audivi murmurationes filiorum Israel ».

Custodite etc. Hic monet ad pravae locutionis cautelam, et primo ponit suam exhortationem; secundo, exhortationis necessitatem: Quoniam sermo etc.

(Vers. 11.). Construendum autem sive continuandum sic: ex quo non abscondetur tumultus etc., custodite ergo vos a murmuratione, scilicet contra Deum, quae nihil prodest, immo multum nocet; unde primae ad Corinthios decimo⁶: « Quidam eorum murmuraverunt et perierunt ab exterminatore ». Et a detractione, scilicet contra proximum; Iob sexto: « Quare detraxistis sermonibus veritatis »? Parcite linguae; non dicitur: parcite proximo, sed linguae, scilicet vestrae, quia detrahens alteri primo se ipsum laedit. Unde peior est detractio serpentino veneno; Seneca⁷: « Illud venenum, quod serpentes in aliorum perniciem proferunt, sine sua continent malitia; ipsa detractio partem sui veneni bibit ». Glossa: « Perniciosae sunt murmurationes et detractiones »; ad Romanos primo: « Detractores Deo odibiles ». Detractores, dicit pluraliter, quia detractio fit pluribus modis, scilicet vel cum occultum bonum negatur, vel cum apertum diminuitur, vel cum occultum malum propalatur, vel quando apertum amplius divulgatur. — Et bene dixi: Parcite linguae, quoniam sermo obscurus; Glossa⁸: « Occultus », ut est verbum murmuris; in vacuum non ibit, id est, sine poena non remanebit, quia nec sermo otiosus; Matthaei duodecimo: « De omni verbo otioso » etc.: ergo multo magis de verbo malitioso. « Verbum otiosum, p. 116 ut dicit ibi Glossa, est quod dicitur sine utilitate loquentis, vel audientis »; Hieronymus: « Omne, quod non aedificat audientes, in periculum vertitur loquentium ». Os autem, quod mentitur, scilicet detrahendo, occidit animam; Glossa¹: « Mucrone peccati animam mentientis »; Psalmus: « Perdes omnes, qui loquuntur mendacium ». — Et notandum, quod loquitur hic de mendacio pernicioso, quod est mortale, non de iocoso, vel officioso; unde Glossa²: « Est mendacium levioris culpae, cum quis praestando beneficium mentitur ».

Sed videtur, quod aliquod mendacium sit bonum et meritorium, quia obstetrices mentientes meruerunt praemium apud iustum iudicem, scilicet Deum, qui falli non potest, ut patet Exodi primo³.

Sed dicendum secundum Glossam⁴, quod « non est remunerata mendacii, sed pietatis earum benevolentia ».

Sed nunquid unum et idem factum fuit peccatum, et tamen habuit benevolentiae meritum? Et videtur, quod sic; dicit enim Glossa⁵: « Deus unum idemque factum propter bonum malum condonat et ipsum bonum remunerat ».

Dicendum, quod unum fuit connexione, non indivisibilitate; quia aliud fuit intentio liberandi, aliud voluntas mentiendi, licet coordinata.

De iustitia operis agitur dupliciter.

Nolite zelare etc. Hic hortatur ad iustitiam operis, et primo per rationes sumtas ex parte creationis; secundo, ex parte retributionis, ibi: Iustitia enim etc. — Ex parte creationis primo per rationem sumtam ex bonitate Creatoris: Quoniam Deus; secundo per rationem sumtam ex parte finis creationis: Creavit; tertio per rationem sumtam ex parte conditionis creaturae: Non est in illis.

(Vers. 12.). Nolite zelare etc., quasi dicat: quia mendacium occidit, nolite zelare, id est diligere vel appetere affectu, mortem, scilicet animae, quam per culpam incurrit, secundum illud Augustini⁶: « Vera mors est, quam homines non timent; separatio videlicet animae a Deo, qui est beata vita animarum, sicut mors corporalis est separatio corporis ab anima ». Mortem, dico, in errorem vitae vestrae, causaliter constitutam, secundum illud Proverbiorum decimo quarto⁷: « Errant qui operantur malum »; omnis enim malus errans, secundum Philosophum. Neque acquiratis, in effectu, perditionem, poenae aeternae; quod est in nostra potestate, secundum illud Osee decimo tertio: « Perditio tua Israel; tantummodo auxilium tuum ex me ». In operibus manuum vestrarum, causaliter, id est merito operum vestrorum.

Sed obiicitur, quod, secundum Augustinum⁸, omnes appetunt vitam et beatitudinem: ergo nullus mortem vel perditionem.

Dicendum, quod verum est per se; sed per accidens et ex consequenti dicuntur eam appetere qui appetunt actum, qui est causa mortis et perditionis⁹. Unde ponit consequens pro antecedente, subdens: Bene dixi, errorem causam mortis esse, et opera mala causam perditionis.

(Vers. 13.). Quoniam Deus, qui auctor est omnium, secundum illud Ioannis primo¹⁰: « Omnia per ipsum facta sunt »; mortem non fecit, scilicet praesentem.

Sed contra: Ecclesiastici undecimo¹¹: « Vita et mors, paupertas et honestas a Deo sunt ».

Dicendum, quod hic loquitur de morte culpae; vel si de morte naturae, loquitur quantum ad privationem, non quantum ad sensum doloris. De morte etiam gehennae quantum ad poenam damni verum est quod hic dicitur: Deus mortem non fecit.

Sed contra: Omnis poena iusta¹², et omne iustum bonum, et omne bonum est a Deo.

Dicendum, quod cum dicitur: omnis poena iusta, intelligitur per se, scilicet secundum quod est poena, non secundum id quod est; unde non potest concludi, quod simpliciter sit a Deo, sed secundum quod poena est¹³.

Nec laetatur in perditione vivorum, scilicet futura.

Contra: Proverbiorum primo¹⁴: « Ego quoque in interitu vestro ridebo » etc. p. 117

Dicendum, quod non delectatur in poena, in quantum est perditio naturae, sed in quantum est effectus iustitiae; unde Isaiae primo¹: « Heu! consolabor super hostibus meis, et vindicabor de inimicis meis ». Et bene dixi, quod non delectatur vel laetatur in perditione, quae est via ad non-esse.

(Vers. 14.). Creavit enim, Genesis primo², ut essent omnia; Glossa: « Non, ut perirent »; unde et naturalem appetitum existendi omnibus indidit, id est, intus dedit. Et quia « communis conceptio animi est, secundum Boethium³, omne, quod est, ad bonum tendere », et omnia tendunt ad esse; probat, quod esse omnium est bonum. Et sanabiles, id est in spirituali sanitate creatas per innocentiam et ad sanitatem reducibiles per poenitentiam, ne perirent; non enim « vult mortem peccatoris⁴ » etc. Sanabiles, inquam, fecit nationes orbis terrarum, id est omnes, quotquot nascuntur in orbe terrarum. Insanabilitas ergo earum ex ipsis est, non ex Deo; Ieremiae trigesimo⁵: « Insanabilis fractura tua, pessima plaga tua ». — Non enim est in illis; Glossa: « In natura illarum », scilicet nationum, medicamentum exterminii, « id est poculum peccati », secundum Glossam, quod est causa exterminii in praesenti morte; Baruch tertio: « Exterminati sunt et ad inferos descenderunt ». Exterminium dicitur peccatum, quia extra terminos gratiae ponit; item, mors temporalis, quia extra terminum vitae naturae ponit; item, mors gehennalis, quia ponit extra terminos gloriae; et loquitur per antiphrasim, sicut si venenum appellaretur medicamentum, et sicut piscina vocatur aqua carens piscibus.

Sed obiicitur de hoc quod dicit: Non est in illis etc., quia ad Ephesios secundo⁶: « Eramus natura filii irae ».

Sed dicendum, quod hic loquitur de actuali peccato, vel de natura instituta, id est ante lapsum, non destituta per peccatum, de qua loquitur Apostolus.

Nec infernorum regnum, id est perditio aeterna, in terra, id est in homine facto de terra; Genesis secundo⁷: « Formavit Deus hominem de limo terrae ». Intendit ergo ostendere, quod mors peccati et perditio supplicii aeterni non sunt a natura, sed a voluntate perversa. De morte peccati patet per Glossam⁸, quae dicit: « Non peccamus necessitate, sed voluntate perversa »; de perditione supplicii patet per aliam Glossam, quae dicit: « Nihil diabolus homini nocuisset, nisi homo acquievisset ».

Iustitia enim perpetua est etc. Hic monet ad iustitiam operis ex retributionis consideratione; et primo tangit praemium iustitiae; secundo, supplicium iniustitiae: Iniustitia autem etc.; tertio, aequitatem supplicii seu poenae inflictae: Impii autem etc.

(Vers. 15.). Iustitia enim perpetua est etc.; quasi dicat: bene dixi, quod mors non est a Deo nec a natura, sed ab iniustitia perversae voluntatis. Iustitia enim perpetua est, vitam aeternam tribuendo, secundum illud Proverbiorum duodecimo⁹: « In semitis iustitiae vita ». Et immortalis, a perpetua morte liberando; unde infra tertio: « Iustorum animae in manu Dei sunt, et non tanget illos tormentum mortis ».

Iniustitia autem mortis est acquisitio, scilicet et mortis temporalis et aeternae; unde ad Romanos sexto¹⁰: « Stipendia peccati, mors »; item Proverbiorum duodecimo: « Iter devium ducit ad mortem ».

Impii autem etc. Hic ostendit retributionis aequitatem, quia scilicet impii hoc meruerunt, primo, iniustitiam faciendo, propter quod dicit: Impii autem manibus etc.; secundo, familiariter amando, ibi: Et aestimantes etc.; tertio, inseparabiliter adhaerendo: Et sponsiones etc.; quarto, fortiter defendendo: Quoniam morte digni sunt etc.

(Vers. 16.). Impii autem etc. Bene dixi, quod mors non est a Deo, vel a natura; autem, pro sed; impii, in Deum et proximum; manibus et verbis, Glossa¹¹: « Factis et dictis »; accersierunt, quasi dicat: non se ingessit, sed ipsi advocaverunt illam, scilicet impietatem et mortem, ut patet in primis parentibus, Genesis tertio. — Et aestimantes illam amicam, id est utilem nec damnosam; Glossa¹²: « Quia putant, se impune peccare »; defluxerunt, p. 118 id est, deorsum fluxerunt, Glossa: « in mortem aeternam »; sed primo, in mortem culpae, secundo, in mortem temporalis poenae, tertio, in mortem aeternae poenae; ad Hebraeos secundo: « Oportet nos observare quae audivimus, ne forte pereffluamus ». — Et sponsiones posuerunt ad illam, id est foedus inseparabile quasi desponsationis per obstinationis impoenitentiam; Glossa¹: « Ne separentur »; Isaiae vigesimo octavo: « Percussimus foedus cum morte, et cum inferno fecimus pactum ».

Et merito defluxerunt in mortem, quoniam morte digni sunt qui sunt ex parte illius, scilicet iniustitiae, eam tenendo et defendendo, sicut homo defendit partem, de qua est; ad Romanos primo²: « Qui talia agunt digni sunt morte ».

Potest autem hic notari processio in peccatis, de qua Ecclesiastici vigesimo³: « Est processio in malum viro indisciplinato »; quia primo est impietas in corde per consensum iniquitatis; deinde in manu per consummationem operis; deinde verbum defensionis vel gloriationis; deinde amicitia et spes impunitatis; postea defluxus per iterationem pravae consuetudinis; deinceps sponsio per obdurationem mentis; postremo mors impoenitentiae finalis.

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Commentary on the Book of Wisdom.

The general division.

Since, as has been said², princes and prelates, and consequently all, are summoned in this book to the study^tr. and love of wisdom; but because wisdom cannot be had without the observance of justice; for into a malicious soul wisdom will not enter etc., below, in the first chapter³; likewise Ecclesiasticus, the first: Son, if thou desire wisdom, keep justice: therefore, according to the Gloss, he first exhorts to justice, namely up to the sixth chapter; secondly, to wisdom, namely from the sixth chapter to the end.

Part I. Exhortation to justice.

In the first part he does three things, according to the three parts of general justice⁴. For first he treats of the justice of man with respect to God, in the first chapter; secondly, of justice with respect to one's neighbour, in the second and third chapters; thirdly, of the justice of man with respect to himself, in the fourth and fifth chapters.

First, on the threefold justice of man with respect to God.

In the first he first rouses to the justice of the heart; secondly, of the mouth: Benevolent is [the spirit of wisdom]; thirdly, of work: Seek not [death].

On the justice of the heart; it is treated in three ways.

In the first he first sets down an exhortation to the good of justice; secondly, the profit of those who acquiesce: For he is found; thirdly, the detriment of those who despise: For perverse thoughts etc. — In the first, first with respect to right affection, saying: Love justice; secondly with respect to right estimation: Think of the Lord; thirdly with respect to right intention: And in simplicity.

Chapter I.

(Vers. 1.). He says therefore: Love etc.; the Gloss⁵: « Not only do it ». For a work of justice is not meritorious unless it be done out of love of justice; Gregory: « The branch of a good work has nothing of greenness, unless it have remained in the root of charity ». Justice, namely uncreated, which is the rectitude of the divine will; and created, which is the rectitude of the human will, according to Anselm⁶. Love, I say, justice, that you may be conformed to God, because « the Lord is just, and hath loved justice⁷ »; likewise, that you may be filled with spiritual gladness, according to that of the Psalm: « Thou hast loved justice etc., therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows »; likewise, that you may be beatified, according to that of Matthew, the fifth: « Blessed are they that hunger and thirst after justice ».

You that judge the earth; specially indeed you, prelates, who judge the earth by public judgment; p. 111 the earth, of the subject people; the Gloss¹: « To whom the power of judging is given »; subject, I say, by the desert of sin. For Gregory says: « Where we do not offend, there we are equals ». And therefore he says well: the earth, that is, those who love earthly things; not the heavenly, because there is no need; « For the spiritual man judgeth all things », namely in hope, « and he himself is judged of no man », that is, ought to be judged, the first to the Corinthians, the second²; but the beastly, according to the Gloss on that of Genesis, the first: « Let him have dominion over the beasts » of the earth, that is, over those who live beastly. — Likewise, you all generally, who judge, by private judgment, the earth, of your own body; the Gloss³: that is, who « restrain the body with discretion », so that « your service may be reasonable », to the Romans, the twelfth.

But it is to be noted that a fourfold earth is read of, namely the higher earth, the earth, I say, of the living, of which in the Psalm⁴: « I believe to see the good things of the Lord in the earth of the living ». The lower earth, namely of the dead; Ezechiel, the thirty-first: « Behold, thou art brought down with the trees of pleasure to the uttermost earth ». The exterior earth, namely of the dying, namely the present world; the Apocalypse, the eighth: « Woe, woe, woe to the inhabitants of the earth »! that is, in the world. The interior earth, namely of death, that is, the mortal and earthly body; Ecclesiasticus, the tenth: « Why art thou proud, earth and ashes »?

The first earth is not subject to our judgment, because it is not in our power; and therefore it was well said to Peter, Matthew, the sixteenth⁵: « Whatsoever thou shalt bind upon earth », not upon heaven. — The second is already judged and cannot repent; John, the third: « He that doth not believe is already judged ». — The third is to be judged by the judgment of justice, according to that of the Psalm: « Judge right things, ye sons of men ». — The fourth is to be judged by the judgment of discreet discipline, according to that of Ecclesiasticus, the thirty-third: « Fodder and a rod and a burden for an ass; bread and discipline and work for a servant », that is, for the body, which is to be compelled to serve the spirit, by the example of blessed Martin, who « compelled his limbs, failing with fever, to serve the spirit »; likewise by the example of Paul, saying⁶: « I chastise my body and bring it into servitude », the servitude, namely, in which it was in the state of innocence; I bring it, by virtue and the works of penance. To the aforesaid servant is owed the sustenance of bread, lest he fail; the rod of discipline, lest he grow wanton; and the occupation of holy work, lest he grow sluggish.

(Vers. 1.). Think, that is, estimate rightly, of the Lord in goodness, that is, well, not ill, as the heretics do. And he admonishes to think well both with the exterior sense, by reading the divine Scriptures piously, and with the interior sense, by understanding them piously. Whence the Gloss⁷: « Read the Scripture piously and understand it », piously, namely by devoutly approving and carrying out what you understand, and not by refuting and despising what you do not understand. — And seek him in simplicity of heart, namely by directing the whole intention of the heart to him. Whence the Gloss⁸: « Subject yourselves to his will »; which hypocrites do not do, and therefore they are inconstant, according to that of James, the first: « A double-minded man is inconstant in all his ways »; and on account of this it is said to them in Ecclesiasticus, the second: « Woe to them that are of a double heart »! The heart is double when its parts are borne principally to divers things, which is the occasion of spiritual death, according to that of Osee, the tenth⁹: « Their heart is divided: now they shall perish ». But the heart is simple when all its parts are borne to one most simple thing, namely to God, according to that of Ecclesiasticus, the thirtieth: « Gather together thy heart in holiness ». In simplicity of heart, that is, in the simple unity of the heart. This unity is made by faith in the rational part, according to that of the Ephesians, the fourth¹⁰: « One Lord, one faith » etc.; by charity in the concupiscible; the first to the Corinthians, the sixth: « He who is joined to the Lord is one spirit »; by peace in the irascible; to the Ephesians, the fourth: « Careful to keep the unity of the spirit in the bond of peace ». The first unity forbids the division of errors in the understanding; the second, of desires in the affection; the third, of schisms in the effect.

(Vers. 2.). And well did I say: In simplicity etc. For he is found, through grace in the present, according to that of the Canticles, the third¹¹: « I found him whom my soul loveth »; by them that tempt him not, by pretending one thing outwardly and intending another inwardly, as the Scribes and Pharisees tempting Christ; and this he says against hypocrisy and duplicity; Matthew, p. 112 the twenty-second: « Why do you tempt me, ye hypocrites »? — But he appears, namely in the future through glory; the first of John, the third¹: « When he shall appear, we shall be like to him »; and to the Colossians, the third: « But when Christ shall appear, your life, then you also shall appear with him in glory ». To them that have faith in him; this he says against heresy and unbelief. — And note that he says: In him, because it is not enough to believe him (illi) or to believe him (illum), but to believe in him, which is the act of formed faith, according to Augustine². — Or: He is found, on account of the devotion of the affection; he appears, through the contemplation of the understanding; the Psalm: « Taste », by the affection; « see », by the understanding.

But it is to be noted that according to Gregory³ « to tempt is the same as to make crafty trial »; and according to this it happens that God is tempted in four ways, namely either by wishing unduly to make trial of his power, as those who, tempting Christ, sought a sign from heaven, Matthew, the sixteenth; or of his wisdom, as the Sadducees, putting to him a question about the resurrection which in their judgment was insoluble for those who posit the resurrection, Matthew, the twenty-second; or of his justice, as the Pharisees, by asking about the payment of tribute⁴: « We know that thou art a true speaker » etc.; or of his mercy, as the Jews, by asking about the judgment of the woman taken in adultery, John, the eighth. And because every such temptation comes from distrust, and God is in no wise to be distrusted; therefore every such temptation is forbidden; whence Deuteronomy, the sixth: « Thou shalt not tempt the Lord thy God »; likewise Ecclesiasticus, the eighteenth: « Be not as a man that tempteth God ».

For perverse thoughts etc. Here he touches the manifold detriment of those who despise the exhortation to the good of justice; of which the first is exclusion from the fellowship of God: For perverse thoughts; the second, exclusion from the fellowship of wisdom: For into a malicious soul; the third, exclusion from the fellowship of the Holy Spirit: For the Holy Spirit. The first pertains to the Father, the second to the Son, the third to the Holy Spirit; whose presence is had through the love of justice; whence John, the fourteenth⁵: « If any one love me etc., and we will come to him and will make our abode with him »; but their absence or lack, through the hatred of justice.

(Vers. 3.). For perverse etc. Well did I say that he appears to them that have faith in him, and not to others; for perverse thoughts, namely by perversity of faith or of morals, separate from God, with respect to the punishment of loss; the second to the Corinthians, the sixth⁶: « What fellowship hath light with darkness »? Proverbs, the seventeenth: « He that is of a perverse heart shall not find good »; likewise Isaias, the fifty-ninth: « Your iniquities have divided » etc. — But being tried etc., as if he said: nor does this suffice for the punishment; autem for sed. The power, being tried, that is, « true power », according to the Gloss⁷, namely the divine power; reproveth, by punishing; the Psalm: « O Lord, reprove me not in thy wrath ». The unwise; the Gloss: « that is, all unwisdom »; this he says with respect to the punishment of sense.

(Vers. 4.). For into a malicious soul etc. Well did I say that they separate etc., for into a malicious soul, with respect to spiritual sins, wisdom will not enter, by pouring itself into it; wisdom, I say, « which is from above, which first indeed is chaste » etc.; although that wisdom enter which is from beneath, « earthly, namely, sensual, devilish », James, the third⁸. Nor dwell, by remaining, in a body subject to sins; this he says with respect to carnal sins, which, though they be of lesser guilt, are yet of greater infamy, as Gregory says.

It is objected that all things desire the good⁹: therefore no soul is malicious, that is, willing evil.

It must be said that no one wills evil of itself, but by accident, because, namely, he wills that which is evil, namely an evil action, not inasmuch as it is evil, but inasmuch as it is delightful and an apparent good¹⁰.

Again it is doubted: the body cannot be the dwelling-place of wisdom nor the subject of sin or of unwisdom or of grace: therefore he supposes what is false when he says: Nor dwell etc.

To this it must be said that body is not there called the bodily part of man only; but by synecdoche, according to which the part is wont to be put for the whole, p. 113 the body is taken here for the whole man, inasmuch as he follows the passions of the body. Whence the Gloss¹: « He who is subject to sins is body, not spirit ». In such a one wisdom does not dwell; whence the Gloss: « Heretics, Pharisees, false Christians flatter themselves in vain; for only the clean of heart can receive the wisdom of God ».

(Vers. 5.). And well did I say that it will not dwell etc. For the Holy Spirit of discipline; the Gloss²: « Who teaches all discipline », according to that of John, the sixteenth: « He will teach you all truth », namely rational, natural and moral; the Psalm: « Teach me goodness and discipline and knowledge ». He is called Spirit inasmuch as he breathes life in; John, the sixth³: « It is the spirit that quickeneth »; holy, inasmuch as he purges and renews, according to that of the Psalm: « Thou shalt send forth thy spirit, and they shall be created; and thou shalt renew the face of the earth »; of discipline, inasmuch as he takes away ignorance and gives wisdom, according to that of Isaias, the eleventh: « The spirit of the Lord shall rest upon him, the spirit of wisdom » etc. Will flee, that is, in the present will flee far, from the deceitful, that is, the sinner, according to that of the Psalm⁴: « Salvation is far from sinners », and especially from the hypocrite, who is properly deceitful; Job, the thirteenth: « No hypocrite shall come before his presence ». And will withdraw himself from thoughts that are without understanding, that is, false and erroneous ones; for understanding is of true things only. He will withdraw himself etc.; behold, the punishment of loss; and he shall be reproved etc.; behold, the punishment of sense. — Likewise, it is to be noted that he is said to withdraw himself, because naturally the commission of guilt precedes the withdrawal of grace; for God is first in approaching and last in departing⁵. And although he withdraws himself from them, yet they will not remain exempt; whence he adds: And he shall be reproved etc.; correction is made with words, reproof with scourges. He shall be reproved, I say, namely the deceitful man in the future, that is, he shall be punished, by iniquity coming upon him, that is, on account of iniquity coming upon him; whence the Gloss⁶: « The deceitful man, when the day of retribution shall come, will be punished for iniquity ». Coming upon, that is, « overwhelming », for which reason it is said to be coming upon, as one who overwhelms comes upon. — Or: He shall be reproved, that is, he shall be carried off at once in soul and body to the penalty.

On the justice of speech; it is treated in three ways.

For benevolent etc. Here he admonishes to the justice of speech, by drawing back from evil discourses. And first he removes from those very evil sayings the confidence of impunity; secondly he foretells their punishment: Therefore he that speaketh etc.; thirdly he admonishes to caution against depraved speech: Keep yourselves etc.

In the first, first he removes the confidence of impunity which might arise from the mercy of the judge: Benevolent; secondly, from his ignorance: For of his reins etc.; thirdly, from his impotence: For the spirit of the Lord.

(Vers. 6.). He says therefore: For the spirit is benevolent etc. Well did I say that the deceitful man shall be reproved etc.; for the spirit of wisdom is benevolent, namely of uncreated wisdom, namely of the Son, by whom the Holy Spirit is given; or of created wisdom, which he himself gives; below, the twelfth⁷: « O how good and how sweet is thy spirit, O Lord, in all things »! The Psalm: « Thy good spirit » etc. And yet he will not acquit the cursed etc., although he be benevolent; because, as Gregory says, « discipline and mercy are much impaired, if one be held without the other ». Or thus: and because he is benevolent, he will not acquit the cursed etc., because benevolence is contrary to malice; as the Gloss says⁸: « He will not acquit, I say, the cursed, that is, the one who curses », who is cursed, because he acts against the commandment of God, who forbids cursing; the Psalm⁹: « Cursed are they who decline from thy commandments »; behold, the curse in the present. Likewise, Matthew, the twenty-fifth: « Depart from me, you cursed, into everlasting fire » etc.; behold, the curse in the future. From his lips, that is, from the sin of his lips, or from the punishment which he merited by the sin of his lips; Matthew, the twelfth¹⁰: « By thy words thou shalt be condemned »; likewise in the Psalm: « The labour of their lips shall overwhelm them ». And it is to be noted that the consequent is put for the antecedent, when he says the cursed for the one cursing.

For of his reins etc., as if he said: he will in truth be punished for his sins, although hidden; for of his reins, that is, of the affections or « of the carnal delights, whose seat is in the reins¹¹ », witness p. 114 is God, that is, a certain knower, as a witness of the matter for which he bears testimony; Jeremias, the twenty-ninth: « I am witness and judge, saith the Lord ». And of his heart, that is, of the thoughts going forth from the heart, Matthew, the fifteenth; he is a true searcher, that is, an infallible inquirer; whence the first to the Corinthians, the second: « The Spirit searcheth all things, yea, the deep things of God »; likewise Jeremias, the seventeenth: « I am the Lord who search the heart and prove the reins »; the Psalm: « God searcheth the hearts and reins ». And of his tongue, that is, of the utterances which are formed by the tongue, a hearer, that is, an immediate knower without another's report; the Psalm¹: « He that planted the ear, shall he not hear »? as if he said: yes. And it is to be noted that he puts the instruments for the operations proceeding from them, because, just as the instruments stand more immediately to the soul than their operations, so God more immediately than anyone else knows all the acts of man, interior as well as exterior.

(Vers. 7.). For the spirit of the Lord etc., as if he inferred: well did I say that the spirit can do this; for the spirit of the Lord, intransitively, that is, which is the Lord, according to that of Athanasius²: « The Father is Lord, the Son is lord, the Holy Spirit is lord »; or transitively, that is, the spirit which is from the Lord, according to that of Isaias, the sixty-first: « The spirit of the Lord is upon me » etc.; likewise John: « The Spirit of truth, who proceedeth from the Father ». Hath filled the whole world, by assisting all things with his presence and containing them; Jeremias, the twenty-third³: « Do not I fill heaven and earth »? because, according to Gregory, « God is everywhere, within all things not shut in, outside all things not shut out, above all things not lifted up, below all things not pressed down ». And that which containeth all things, namely the Holy Spirit, containing all things by conserving them with his power. For as Boethius proves in the book On Consolation⁴, « the world would not have come together into one form out of parts so diverse and contrary, and the discordant diversity, once joined, would have dissociated them, were there not one who joined them and contained what he had woven together ». Hath knowledge of the voice, that is, of all utterances and tongues, by knowing all things.

From this it is clear that he can know and punish all things, deeds on account of his universal presence as well as words on account of his universal knowledge.

Another exposition, or according to the Gloss⁵: That which containeth all things, « that is, the Holy Spirit, who contains all things, that is, the Church », outside which whatever is, is nothing, as outside the ark of Noe. Hath knowledge of the voice, causally speaking, « that is, he grants men the intelligence of Scripture »; or formally: Hath knowledge of the voice, « that is, he is of the same knowledge with the voice, that is, with the Word », that is, the Son, of whom John, the first: « In the beginning was the Word » etc.

Allegorically, according to the Gloss, it can be expounded of the temporal coming of the Holy Spirit. And first is touched the person of the one sent, when it is said: The spirit; secondly, his eternal origin: Of the Lord; thirdly, the temporal mission: Hath filled; fourthly, the manifestation of the mission: And that which containeth all things.

He says therefore: The spirit of the Lord hath filled; the Gloss⁶: « with gifts »; the whole world, « that is, the Church spread abroad through all lands », as the Gloss says. And that which containeth all things; « that is, man, who has agreement with every creature », for which reason he is called every creature in Mark, the last, according to Gregory. Hath knowledge of the voice; the Gloss: « Of divers tongues, from the Holy Spirit », as is plain in Acts, the second. — Now the primitive Church is compared to the world first on account of its spreading abroad, according to that of the Psalm⁷: « Their sound hath gone forth into all the earth ». — Secondly, on account of its perfection, which is understood through the roundness of the orb; Canticles, the sixth: « One is my dove, my perfect one ». — Thirdly, on account of its stability; Ecclesiastes, the first: « For the earth standeth for ever ». — Fourthly, on account of its compression and attrition; the first to the Corinthians, the fourth: « I think that God hath set forth us apostles the last, as it were men appointed to death » etc.; just as the earth is the last of bodies, whence it is trodden on and trampled by all. — Fifthly, on account of the sustenance and vivification of the human race, because it lives from the earth and is sustained by the earth, as by the primitive Church; Job, the ninth⁸: « Under whom they stoop that bear up the world », p. 115 namely the apostles and their followers; yet they are not broken, because in the Psalm: « I have established the pillars thereof ». — Sixthly, on account of the adornment and the production of all the virtues, according to that of Genesis, the first: « Let the earth bring forth the green herb » etc. — Seventhly, on account of its being the origin of the waters, that is, of the wisdom of saving teaching^tr., according to that of Genesis, the second: « A spring rose out of the earth, watering all the surface of the earth ».

Therefore he that speaketh etc. The foolish confidence of impunity having been removed, here he foretells the punishment of evil speech; and first, that he will be brought into judgment; secondly, that he will be examined by the judge: In the thoughts of the impious; thirdly, that it will be published to all: For the ear of jealousy.

(Vers. 8. 9.). He says therefore: Therefore, namely because the Holy Spirit has knowledge of the voice, that is, of all speech; he that speaketh wicked things, like those of whom in the Psalm¹: « The mouth is stopped of them that speak wicked things »; cannot be hid, namely from the Holy Spirit in the present; whence to the Hebrews, the fourth: « All things are naked and open to his eyes »; likewise Proverbs, the sixteenth: « All the ways of men are open to his eyes ». Nor shall pass by, namely by overlooking, him, namely the one speaking wicked things, the reproving, that is, punishing; or reproving, that is, carrying off at once his body and soul, or all his evil works and words and thoughts; judgment, namely the future one; « for all things that are done God will bring into judgment », as is had in Ecclesiastes, the last. — For in the thoughts of the impious, that is, concerning the thoughts of the impious, in which there is less sin than in depraved discourses; there shall be an interrogation, that is, an examining by the judge and an examination, according to that of the Psalm²: « The Lord questioneth the just and the impious »; Job, the last: « I know that no thought is hid from thee ». And if there shall be an examining of thoughts, much more of utterances; on account of which he adds: But of his discourses etc.; as if he said: not only of thoughts. Autem for sed; the hearing of his discourses, that is, the examination, shall come to God, as to the examiner and judge, and to the reproof, that is, the punishing, of his iniquities, which he committed by speaking wicked things; Genesis, the eighteenth³: « The cry of the Sodomites and the Gomorrhites is multiplied » etc.

(Vers. 10.). And well did I say that it shall come etc.; for the ear of jealousy, of the jealousy, I say, of God, who is jealous for souls as for brides⁴, heareth all things, that is, knows them, as one who hears all things, namely words evil as well as good as well as indifferent, just as a jealous man diligently hears and notes the words of his bride and of those speaking with her; Exodus, the twentieth⁵: « I am God, mighty, jealous » etc. And the tumult of murmurings, by which men murmur against God; Ecclesiasticus, the thirty-third: « The heart of a fool is as a wheel of a waggon ». And it is called tumult, because a man murmuring as it were makes a tumult within his teeth, and does not enunciate clearly. Shall not be hid, but shall be divulged to the whole world; Luke, the twelfth: « There is nothing covered that shall not be revealed, nor hidden that shall not be known »; Exodus, the sixteenth: « I have heard the murmurings of the children of Israel ».

Keep yourselves etc. Here he admonishes to caution against depraved speech, and first he sets down his exhortation; secondly, the necessity of the exhortation: For an obscure speech etc.

(Vers. 11.). And it is to be construed or joined thus: since the tumult etc. shall not be hid, keep yourselves therefore from murmuring, namely against God, which profiteth nothing, nay rather does much harm; whence the first to the Corinthians, the tenth⁶: « Some of them murmured and were destroyed by the destroyer ». And from detraction, namely against one's neighbour; Job, the sixth: « Why have you detracted the words of truth »? Spare the tongue; it is not said: spare the neighbour, but the tongue, namely your own, because he who detracts from another first harms himself. Whence detraction is worse than a serpent's venom; Seneca⁷: « That venom which serpents put forth for the destruction of others they hold without harm to themselves; detraction itself drinks a part of its own venom ». The Gloss: « Murmurings and detractions are pernicious »; to the Romans, the first: « Detractors, hateful to God ». He says detractors in the plural, because detraction is made in several ways, namely either when a hidden good is denied, or when an open one is diminished, or when a hidden evil is divulged, or when an open one is spread abroad more widely. — And well did I say: Spare the tongue, for an obscure speech; the Gloss⁸: « Hidden », as is the word of murmuring; shall not go for nought, that is, shall not remain without punishment, because not even an idle word does; Matthew, the twelfth: « Of every idle word » etc.: therefore much more of a malicious word. « An idle word, p. 116 as the Gloss says there, is that which is said without profit to the speaker or the hearer »; Jerome: « Everything that does not edify the hearers turns to the peril of the speakers ». But the mouth that belieth, namely by detracting, killeth the soul; the Gloss¹: « With the sword of sin, the soul of the liar »; the Psalm: « Thou wilt destroy all that speak a lie ». — And it is to be noted that he speaks here of the pernicious lie, which is mortal, not of the jocose or the officious; whence the Gloss²: « A lie is of lighter guilt when one lies in rendering a benefit ».

But it seems that some lie is good and meritorious, because the midwives, lying, merited a reward with the just judge, namely God, who cannot be deceived, as is plain in Exodus, the first³.

But it must be said, according to the Gloss⁴, that « it was not the lie that was rewarded, but the benevolence of their piety ».

But was not one and the same deed a sin, and yet did it have the merit of benevolence? And it seems that it did; for the Gloss says⁵: « God, for the sake of the good, forgives the evil in one and the same deed, and rewards the good itself ».

It must be said that it was one by connexion, not by indivisibility; because the intention of delivering was one thing, the will to lie another, although co-ordinated with it.

On the justice of work; it is treated in two ways.

Seek not etc. Here he exhorts to the justice of work, and first through reasons taken from the side of creation; secondly, from the side of retribution, there: For justice etc. — From the side of creation, first through a reason taken from the goodness of the Creator: For God; secondly through a reason taken from the side of the end of creation: He created; thirdly through a reason taken from the side of the condition of the creature: There is not in them.

(Vers. 12.). Seek not etc., as if he said: because lying kills, seek not, that is, do not love or desire with your affection, death, namely the soul's, which it incurs through guilt, according to that of Augustine⁶: « True death is that which men do not fear; namely the separation of the soul from God, who is the blessed life of souls, as bodily death is the separation of the body from the soul ». Death, I say, in the error of your life, constituted there causally, according to that of Proverbs, the fourteenth⁷: « They err that work evil »; for every evil man is erring, according to the Philosopher. Neither procure, in effect, destruction, that of eternal punishment; which is in our power, according to that of Osee, the thirteenth: « Destruction is thy own, O Israel; thy help is only in me ». With the works of your hands, causally, that is, by the merit of your works.

But it is objected that, according to Augustine⁸, all desire life and beatitude: therefore no one desires death or destruction.

It must be said that this is true of itself; but by accident and by consequence those are said to desire it who desire the act which is the cause of death and destruction⁹. Whence he puts the consequent for the antecedent, adding: Well did I say that error is the cause of death, and evil works the cause of destruction.

(Vers. 13.). For God, who is the author of all things, according to that of John, the first¹⁰: « All things were made by him »; made not death, namely the present one.

But on the contrary: Ecclesiasticus, the eleventh¹¹: « Life and death, poverty and honesty are from God ».

It must be said that here he speaks of the death of guilt; or if of the death of nature, he speaks with respect to the privation, not with respect to the sense of pain. Of the death of gehenna too, with respect to the punishment of loss, what is said here is true: God made not death.

But on the contrary: Every punishment is just¹², and everything just is good, and everything good is from God.

It must be said that when it is said: every punishment is just, it is understood of itself, namely according as it is punishment, not according to that which it is; whence it cannot be concluded that it is simply from God, but according as it is punishment¹³.

Neither hath he pleasure in the destruction of the living, namely the future destruction.

On the contrary: Proverbs, the first¹⁴: « I also will laugh in your destruction » etc. p. 117

It must be said that he does not delight in punishment inasmuch as it is the destruction of nature, but inasmuch as it is the effect of justice; whence Isaias, the first¹: « Ah! I will comfort myself over my adversaries, and I will be revenged of my enemies ». And well did I say that he does not delight or have pleasure in the destruction, which is the way to non-being.

(Vers. 14.). For he created, Genesis, the first², all things that they might be; the Gloss: « Not that they might perish »; whence also he put into all things a natural appetite for existing, that is, gave it within. And because « it is a common conception of the mind, according to Boethius³, that everything that is tends to the good », and all things tend to being; he proves that the being of all things is good. And healable, that is, created in spiritual health through innocence and capable of being brought back to health through penance, lest they perish; for he « desireth not the death of the sinner⁴ » etc. Healable, I say, he made the nations of the world, that is, all, as many as are born in the world. Their being unhealable therefore is from themselves, not from God; Jeremias, the thirtieth⁵: « Thy bruise is incurable, thy wound is very grievous ». — For there is not in them; the Gloss: « In their nature », namely of the nations, a medicine of extermination, « that is, the cup of sin », according to the Gloss, which is the cause of extermination in present death; Baruch, the third: « They are rooted out, and are gone down to hell ». Extermination is said of sin, because it puts one outside the bounds of grace; likewise of temporal death, because it puts one outside the bound of the life of nature; likewise of the death of gehenna, because it puts one outside the bounds of glory; and he speaks by antiphrasis, as if poison were called a medicine, and as a fishpond is the name given to water lacking fish.

But it is objected against what he says: There is not in them etc., because to the Ephesians, the second⁶: « We were by nature children of wrath ».

But it must be said that here he speaks of actual sin, or of nature as instituted, that is, before the fall, not as destituted by sin, of which the Apostle speaks.

Nor the kingdom of hell, that is, eternal destruction, upon the earth, that is, in man made from the earth; Genesis, the second⁷: « God formed man of the slime of the earth ». He intends therefore to show that the death of sin and the destruction of eternal penalty are not from nature, but from a perverse will. Of the death of sin it is plain through the Gloss⁸, which says: « We do not sin by necessity, but by a perverse will »; of the destruction of penalty it is plain through another Gloss, which says: « The devil would have done man no harm, had man not acquiesced ».

For justice is perpetual etc. Here he admonishes to the justice of work from the consideration of retribution; and first he touches the reward of justice; secondly, the penalty of injustice: But injustice etc.; thirdly, the equity of the penalty or of the punishment inflicted: But the impious etc.

(Vers. 15.). For justice is perpetual etc.; as if he said: well did I say that death is not from God nor from nature, but from the injustice of a perverse will. For justice is perpetual, by bestowing eternal life, according to that of Proverbs, the twelfth⁹: « In the paths of justice is life ». And immortal, by delivering from perpetual death; whence below, the third: « The souls of the just are in the hand of God, and the torment of death shall not touch them ».

But injustice is the acquisition of death, namely both of temporal and of eternal death; whence to the Romans, the sixth¹⁰: « The wages of sin is death »; likewise Proverbs, the twelfth: « The by-way leadeth to death ».

But the impious etc. Here he shows the equity of the retribution, because, namely, the impious merited this, first, by doing injustice, on account of which he says: But the impious with their hands etc.; secondly, by loving it familiarly, there: And esteeming etc.; thirdly, by adhering to it inseparably: And they have made a covenant etc.; fourthly, by defending it stoutly: Because they are worthy of death etc.

(Vers. 16.). But the impious etc. Well did I say that death is not from God, or from nature; autem for sed; the impious, towards God and their neighbour; with their hands and words, the Gloss¹¹: « By deeds and sayings »; have called it, as if he said: it did not thrust itself in, but they themselves summoned it, namely impiety and death, as is plain in our first parents, Genesis, the third. — And esteeming it a friend, that is, useful and not harmful; the Gloss¹²: « Because they think that they sin with impunity »; they have fallen away, p. 118 that is, they have flowed downwards, the Gloss: « into eternal death »; but first into the death of guilt, secondly into the death of temporal punishment, thirdly into the death of eternal punishment; to the Hebrews, the second: « We ought to observe the things which we have heard, lest perhaps we should let them slip ». — And they have made a covenant with it, that is, an inseparable compact as of espousal, through the impenitence of obstinacy; the Gloss¹: « That they may not be separated »; Isaias, the twenty-eighth: « We have entered into a league with death, and we have made a covenant with hell ».

And deservedly have they fallen away into death, because they are worthy of death who are of its part, namely of injustice, by holding to it and defending it, as a man defends the party to which he belongs; to the Romans, the first²: « They who do such things are worthy of death ».

Now there can be noted here a procession in sins, of which Ecclesiasticus, the twentieth³: « There is a procession into evil for an undisciplined man »; because first there is impiety in the heart through consent to iniquity; then in the hand through the consummation of the work; then the word of defence or of boasting; then friendship and the hope of impunity; afterwards the falling away through the repetition of a depraved custom; next the covenant through obduracy of mind; last of all the death of final impenitence.

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