Bonaventure

Capitulum XIII.

Secundo, de punitione per poenas graviores ordinatas ad condemnationem determinatur dupliciter.

Vani autem etc. Supra⁸ determinavit de punitione adversariorum per poenas leviores ordinatas ad correctionem, hic autem de punitione eorum per poenas graviores ordinatas ad condemnationem. Et primo determinat de merito culpae ipsorum, scilicet usque ad decimum sextum capitulum; secundo, de supplicio poenae eorum, scilicet a decimo sexto capitulo et deinceps.

Primo determinatur de demerito culpae tripliciter.

Meritum culpae respectu condemnatoriae poenae eorum fuit idololatria, qua honorem divinum ad creaturam transtulerunt sive creaturae exhibuerunt. Et ideo primo tangitur multiplex error idololatrantium, scilicet isto capitulo; secundo, detestatio idolorum, scilicet decimo quarto capitulo; tertio, commendatio veri Dei, scilicet decimo quinto capitulo.

Primo agitur de errore idololatrantium.

Error idololatrantium tangitur duplex: primus, colentium Dei creaturas; secundus, colentium proprias facturas: Infelices autem.

Ipsorum error primus.

In prima primo tangitur in eis causa tanti erroris, scilicet ignorantia Dei; secundo, praedictae p. 192 causae effectus, scilicet creaturae cultura: Sed aut ignem; tertio, utriusque inexcusabilitas: Quorum si specie; quarto, in comparatione ad alios idololatrantes: Sed tamen. — In prima tangitur duplex ignorantia, scilicet quia nec fide agnoscebant Deum nec ratione cognoscebant ipsum: Et de his, quae videntur.

(Vers. 1.). Dicit ergo: Vani etc. Ita dictum est¹, quod aliqui cognoverunt Deum inter flagella, sed eum non sunt venerati; autem, pro sed; vani sunt omnes homines etc.; Ecclesiastae primo: « Vanitas vanitatum » etc. « A[mb]ulaverunt enim post vanitatem creaturae et vani facti sunt », ut habetur Ieremiae secundo; vani, inquam, vanitate cogitationis; unde ad Romanos primo²: « Evanuerunt in cogitationibus suis » etc.; item in Psalmo: « Dominus scit cogitationes hominum, quoniam vanae sunt ». Item, vanitate locutionis; unde in Psalmo: « Vana locuti sunt unusquisque ad proximum suum » etc. Item, vanitate operationis; unde Ieremiae quinquagesimo primo: « Vana sunt opera eorum et risu digna ». In quibus non subest scientia Dei, id est cognitio de Deo per fidem. Augustinus³: « Neque quidquid sciri potest ab homine in rebus humanis, ubi plurimum supervacuae vanitatis et noxiae curiositatis est, huic scientiae tribuo, scilicet scientiae divinae; sed illud tantum, quo fides saluberrima gignitur, nutritur, defenditur, roboratur, qua scientia non pollent » etc. Et de his quae videntur bona, scilicet aperte; non potuerunt, scilicet impotentia sequente voluntatem, non antecedente; unde Glossa⁴: « Non potuerunt intelligere etc., obstante caecitate peccati », secundum illud supra secundo: « Excaecavit eos malitia eorum »; in Psalmo: « Noluit intelligere, ut bene ageret »; intelligere, id est intellectu cognoscere; non enim sensu cognosci potest Deus; primae Ioannis quarto: « Deum nemo vidit unquam »; eum qui est, id est Deum, cui esse est substantiale, non accidentale; unde Hilarius⁵: « Esse non est accidens Deo, sed subsistens veritas ». Item, cui esse semper praesens est, nunquam praeteritum, aut futurum. Deus enim, secundum Augustinum⁶, semper est, non fuit, aut erit, quia non novit, scilicet per experientiam, praeteritum, aut futurum. Item, cuius esse purum est quia, quidquid in eo est, ipse est; Augustinus⁷: « Quidquid in Deo est Deus est ». Item, cuius esse ab alio non est, immutabile est; unde Hieronymus ad Marcellam⁸: « Deus, qui solus exordium non habet, verae essentiae nomen tenuit, quia in eius comparatione, qui vere est, quia incommutabilis est, quasi non sunt, quae commutabilia sunt », ut sunt omnes creaturae, secundum illud Psalmi: « Sicut opertorium mutabis eos, et mutabuntur; tu autem idem ipse es » etc.; item Malachiae tertio⁹: « Ego sum », Deus, vel « Dominus, et non mutor ». Propter rationes praedictas Moysi quaerenti nomen eius ait Exodi tertio¹⁰: « Ego sum, qui sum. Ait: sic dices filiis Israel: Qui est misit me ad vos ». Neque operibus attendentes, quae scilicet ipse fecit, agnoverunt, quis esset artifex, scilicet horum, et tamen faciliter poterant cognoscere; ad Romanos primo¹¹: « Invisibilia enim Dei per ea quae facta sunt, a creatura mundi intellecta conspiciuntur ».

(Vers. 2.). Sed aut ignem, scilicet Vulcanum, ut Chaldaei ignem adorantes; aut spiritum, id est aethera, scilicet partem aëris superiorem, quem quidam intelligebant per Iovem fulminantem; aut citatum aërem, id est partem inferiorem aëris, quam vocabant Iunonem; aut gyrum stellarum, id est caelum stellatum, ut illi qui adorabant militiam caeli, de quibus dicitur Deuteronomii decimo septimo¹²: « Ut vadant et serviant diis alienis, et adorent eos: solem et lunam et omnem militiam caeli »; aut nimiam aquam, quam scilicet vocabant Neptunum; aut solem, quem vocabant Phoebum vel Apollinem, quem adorabant Babylonii: aut¹³ lunam, quam vocabant Dianam, vel « caeli reginam », de qua Ieremiae quadragesimo quarto. Rectores orbis terrarum deos putaverunt, propter aliquos effectus eorum mundo necessarios.

Nota, quod creaturas esse deos, non debuerunt putare, primo propter naturae corporeitatem, quia p. 193 Deus spiritus est; Ioannis quarto¹: « Spiritus est Deus ». Item propter situm et figurae determinationem; Deus enim ubique praesens est totus; item infigurabilis est secundum Deitatem. Item propter virtutis ad certos effectus determinationem et limitationem; Deus enim omnipotens est; supra undecimo²: « Misereris omnium, quia omnia potes ». Item propter naturalium effectuum necessitatem et inevitabilitatem; Deus enim liberi arbitrii est. Item propter motum localem; quia Deus immobilis est, cum sit principium omnis motus; Boethius³:

Stabilisque manens das cuncta moveri.

Item propter aeternitatis defectibilitatem; Deus enim est aeternus, creaturis autem deficit aeternitas sive deest⁴.

Secundum sensum spiritualem, ignem colunt luxuriosi; spiritum, superbi; citatum aërem, iracundi et impetuosi; gyrum stellarum, in scientia curiosi; nimiam aquam, voluptuosi; solem haec inferiora gignentem, cupidi; lunam, pigri et accidiosi.

Quorum si specie. Hic ostenditur inexcusabilitas eorum, quia scilicet potuerunt Creatorem cognoscere vel per creaturarum pulcritudinem, vel per earum virtutem; quod ostenditur ibi: Aut si virtutem etc.; vel per utrumque simul, quod ostenditur ibi: A magnitudine etc.

(Vers. 3.). Dicit ergo: Quorum si specie delectati, id est pulcritudine; Danielis decimo tertio⁵: « Species decepit te » etc.; deos putaverunt, supple: ipsos esse; putaverunt, inquam, falsa et erronea opinione, cum non sit nisi unus Deus; Deuteronomii sexto: « Deus tuus unus est ». Sciant, quanto dominator eorum, scilicet Creator eorum, gubernator, conservator et possessor, secundum illud Iudith nono: « Deus caelorum, creator aquarum, rex universae creaturae tuae »; his speciosior est, scilicet qui tam speciosa fecit; speciosior, inquam, infinita distantia, quia Deus speciosus per essentiam, sed creaturae per participationem; supra septimo⁶: « Speciosior est sole ». Speciei enim generator, speciei scilicet creaturae per eius productionem, secundum illud Boethii:

Pulcrum pulcherrimus ipse Mundum mente gerens similique imagine formans.

Vel: speciei, increatae, id est Filii per aeternam generationem. Haec omnia constituit, scilicet superiora, media et inferiora.

(Vers. 4.). Aut si virtutem, id est potentiae magnitudinem, et opera eorum, id est effectus a potentia procedentes, mirati sunt, scilicet ita, ut ipsos esse deos crederent. Intelligant ab ipsis⁷, id est ex eorum consideratione, secundum illud Iob duodecimo: « Interroga iumenta, et docebunt te »; quoniam qui haec fecit, scilicet Deus, fortior est illis, id est potentior; unde Ecclesiastici quadragesimo tertio: « Ipse est omnipotens supra omnia opera sua et magnus vehementer »; item Iob nono: « Si fortitudo quaeritur, robustissimus est ».

(Vers. 5.). A magnitudine enim speciei, id est pulcritudinis, et creaturae, id est virtutis creaturarum, cognoscibiliter, non sensibiliter, id est oculo intellectuali, non sensibili, poterit Creator horum videri; Augustinus⁸: « Omnia clamant: Deus me fecit »; totus enim mundus est quasi liber quidam, in quo Creator potest cognosci per eius potentiam, sapientiam, bonitatem, relucentes in creaturis; unde Ecclesiastici vigesimo quarto⁹: « Haec omnia liber vitae »; Isidorus: « Creator per creaturam suam laudatur, et quanto sit excellentior, ex operis sui conditione monstratur ».

Sed tamen etc. Hic ostendit culpam colentium creaturas in comparatione ad alios idololatras; et primo ostenduntur respectu illorum aliquo modo excusabiles; secundo ostenditur, quod tamen sunt simpliciter inexcusabiles: Iterum autem.

(Vers. 6.). Sed tamen etc., quasi dicat: sic errant illi; sed tamen adhuc in his, scilicet sic errantibus, minor est querela, id est ratio querelae, quam in adorantibus sculptilia, quia, sicut dicitur Baruch ultimo¹⁰, « non lucebunt ut sol, neque illuminabunt ut luna », scilicet ipsa sculptilia. Et hi enim, scilicet qui colunt creaturas, forsitan errant; forsitan est hic nota libertatis arbitrii, non nota dubitationis. Deum quaerentes, scilicet quadam curiositate, secundum illud Actuum decimo septimo¹¹: « Fecit ex uno omne genus hominum inhabitare super universam faciem terrae etc., quaerere Deum, si forte attrectent eum, aut inveniant ». Et volentes invenire, scilicet intentione affectus; Canticorum tertio: p. 194 « Surgam et circuibo civitatem », id est creaturarum universitatem. Secundum enim Boethium de Consolatione, « mentibus hominum insita est veri bonique cupiditas ».

Sed obiicitur: quia Lucae undecimo¹ dicitur: « Omnis, qui quaerit, invenit »: ergo isti inveniunt verum Deum.

Dicendum, quod illud intelligitur de quaerentibus pie, non curiose.

(Vers. 7.). Etenim, cum in operibus illius conversentur, scilicet de illis disputando quantum ad intellectum, secundum illud Ecclesiastae tertio²: « Mundum tradidit disputationi eorum »; et utendo, scilicet quantum ad affectum et effectum, quia Matthaei quinto: « Solem suum facit oriri super bonos et malos ». Inquirunt, scilicet ratiocinando, et persuasum habent, scilicet sententiando; quoniam bona sunt quae videntur; Genesis primo: « Vidit Deus cuncta, quae fecerat, et erant valde bona ». In hoc sunt isti meliores sive minus mali ipsis Manichaeis, qui haec visibilia dicunt esse mala.

(Vers. 8. 9.). Iterum autem nec his debet ignosci. Simplex enim ignorantia meretur veniam; unde primae ad Timotheum primo³: « Misericordiam consecutus sum, quia ignorans feci »; sed ignorantia crassa et supina, non; unde primae ad Corinthios decimo quarto: « Si quis ignorat, ignorabitur ». — Si enim tantum potuerunt scire, ut possent aestimare saeculum, id est naturas rerum saecularium cognoscere; quomodo huius Dominum, scilicet saeculi, facilius non invenerunt? quasi dicat: facilius potuissent Deum cognoscere.

Sed contra: Supra nono⁴: « Difficile aestimamus quae in terra sunt; quae autem in caelis sunt quis investigabit »?

Dicendum, quod non vult dicere, quod facilius potuerunt cognoscere, Deum esse horum auctorem simpliciter; sed ipsum potius esse Deum, quam ea quae colebant.

Ipsorum error secundus circa duo.

Infelices autem etc. Hic ponitur error colentium facturas proprias, primo, facturas proprias in materia metallina; secundo, in materia lignea: Aut si quis.

(Vers. 10.). Dicit ergo: Infelices autem sunt, scilicet per privationem felicitatis viae, de qua supra tertio⁵: « Sapientiam et disciplinam qui abiicit infelix est ». Et inter mortuos, scilicet aeterna morte, spes illorum est, id est exspectatio; spes autem hic sumitur improprie, quia spes proprie dicta non est nisi de bono. Inter mortuos, inquam, spes illorum est, per privationem felicitatis aeternae, secundum illud Psalmi⁶: « Sicut vulnerati dormientes in sepulcris, quorum non es memor amplius, et ipsi de manu tua repulsi sunt », de manu scilicet misericordiae salvantis, non de manu iustitiae punientis. Vel primum refertur ad poenam damni in futuro, secundum ad poenam sensus. Illorum, inquam, qui appellaverunt deos etc. Et bene dicit appellaverunt; sunt enim dii appellatione tantum, non natura. Opera manuum hominum, secundum illud Psalmi⁷: « Simulacra gentium argentum et aurum, opera manuum hominum »; Isaiae secundo: « Opus manuum suarum adoraverunt, quod fecerunt digiti eorum »; aurum et argentum, id est facta de auro et argento quantum ad materiam, secundum illud Osee secundo: « Argentum et aurum multiplicavi eis, quae fecerunt Baal », secundum illud Isaiae secundo: « Repleta est terra auro et argento, et non est finis thesaurorum eius, et repleta est terra eius idolis ». Artis inventionem, id est figuram aliquam arte inventam, et hoc quantum ad formam. Et similitudines animalium, non ipsa animalia, sed ipsorum imaginem vel similitudinem; contra quod dicitur Deuteronomii quarto⁸: « Non facietis similitudinem omnium animalium, quae in terra sunt ». Aut lapidem inutilem, scilicet utilitate, quam idololatrae ei inesse credunt, quamvis sit utilis quantum ad usum naturalem, quia nihil superfluum in operibus Dei, cuiusmodi sunt creaturae; Deuteronomii trigesimo secundo⁹: « Dei perfecta sunt opera », non superflua nec diminuta. Opus manus antiquae, id est manus antiqui artificis, quia « in antiquis est sapientia », Iob duodecimo. Contra haec omnia dicitur Actuum decimo septimo¹⁰: « Genus ergo cum simus Dei, non debemus aestimare auro, vel argento, aut lapidi sculpturae artis aut cogitationis hominum divinum esse simile ».

Aut si quis. Hic ponitur error colentium facturas proprias in materia lignea; et primo tangitur eorum error in fabricando vel carpentando; secundo, in venerando: Et de substantia. — In prima primo tangit materiam; secundo formam: Et per scientiam; tertio situm: Et faciat ei etc.; quarto impotentiam: Imago etc.

(Vers. 11.). Aut si quis artifex faber; faber hic large sumitur pro artifice in quacumque p. 195 materia, sive lignea, sive alia, non tantum ferrea; de silva lignum rectum secuerit; Isaiae quadragesimo quarto¹: « Succidit cedros, tulit ilicem » etc. Et huius, scilicet ligni, docte eradat omnem corticem, scilicet exteriorem; et arte sua usus, fabricet diligenter vas utile; Glossa: « Valde utile », in conversationem vitae, humanae scilicet; secundae ad Timotheum secundo: « In magna enim domo sunt vasa lignea et fictilia » etc.

(Vers. 12.). Reliquias autem huius operis², id est ligni praedicti, ad praeparationem escae abutatur, id est, utatur, secundum illud Isaiae quadragesimo quarto: « Sumsit ex eis et calefactus est, succendit et coxit panes ».

(Vers. 13.). Et reliquum horum, horum scilicet, quae in usus humanos posita sunt; quod ad nullum usum³, scilicet humanum, facit, id est valet, ipsum dico lignum curvum, scilicet in se ipso, et vorticibus, id est nodis, plenum, scilicet exterius; sculpat diligenter, scilicet removendo nodositates, per vacuitatem suam, quia, quantumcumque ibi laboret, totus labor eius otiositas reputatur, eo quod ibi inutiliter laboret. Et per scientiam suae artis figuret illud, scilicet exteriori lineatione, et hoc quoad formam; et assimilet illud imagini hominis, scilicet membrorum repraesentatione. Et nota, quod non dicit assimilet homini, sed imagini hominis, quia in exterioribus et non interioribus potest esse ista configuratio.

(Vers. 14. 15. 16.). Aut alicui ex animalibus illud comparet, id est assimilet; ad Romanos primo⁴: « In similitudinem imaginis corruptibilis hominis et volucrum et quadrupedum » etc.; item in Psalmo: « Mutaverunt gloriam suam in similitudinem vituli comedentis foenum ». Perliniens, id est exterius, rubrica, id est regula vel filo tracto colore rubeo, quo fit distinctio. Dicitur enim rubrica terra rubra et color, qui inde fit, et regula vel filum, quo fit, et ipsa tinctura, et debet semper media produci⁵. Et rubicundum faciens fuco colorem illius; fucus dicitur color innaturalis et quasi adulterinus. Item notandum, quod fucus dicitur animal api simile, quod non mellificat, sed mel devorat; item, quaedam herba, quae tingit; item, quilibet color adulterinus; item, mendacium sive fraus et dolus secundum Papiam⁶. Et omnem maculam, quae in illo est, scilicet ligno, perliniens terra⁷. — Et faciat ei dignam cohabitationem; unde Baruch ultimo: « Constitutis illis in domo, pleni sunt oculi eorum pulvere a pedibus introeuntium ». Et in pariete ponens illud, scilicet ut magis appareat, et confirmans ferro, id est clavis ferreis. — Ne forte cadat; Isaiae quadragesimo primo⁸: « Confortavit eum clavis, ne moveretur »; prospiciens illi, id est praevidens et praecavens; sciens, quoniam non potest adiuvare se, scilicet per se ipsum; unde in Psalmo: « Manus habent, et non palpabunt; pedes habent, et non ambulabunt » etc. Nec mirum; imago enim est, id est similitudo rei, non ipsa res; et opus est illi adiutorium, scilicet humanum; Baruch ultimo⁹: « Si ceciderint in terram, a semetipsis non consurgent », ut patuit de Dagon, primi Regum quinto; item Ieremiae decimo: « Portata tollentur, quia incedere non valent ».

(Vers. 17.). Et de substantia sua, id est de possessione exteriori, et de filiis suis, id est de salute filiorum suorum, et de nuptiis, scilicet contrahendis, votum faciens, scilicet ei, inquirit, scilicet ab eo, ut petat necessaria sibi et filiis, cum tamen non sit vovendum nisi Deo, secundum illud Psalmi¹⁰: « Vovete et reddite Domino Deo vestro » etc.; item Isaiae decimo nono: « Vota vovebunt Domino et solvent ». Non erubescit loqui, scilicet ipse animam habens, cum illo, scilicet deo falso, qui sine anima est; Baruch ultimo¹¹: « Cum audierint, mutum non posse loqui, offerunt illum ad Bel »; in Psalmo: « Os habent, et non loquentur ».

(Vers. 18.). Et pro sanitate, id est sua vel suorum, infirmum, id est omnino impotentem, quidem, id est certe, deprecatur et pro vita rogat mortuum, id est omnino vita carentem, ita¹² quod intelligatur mortuus negative, non privative, quia, si privative, tunc intelligeretur aliquando vitam p. 196 habuisse, sed postea privatus fuisse; quod falsum esset. Et in adiutorium inutilem invocat, id est non potentem iuvare se vel alium; unde Baruch ultimo¹: « Habet in manu gladium, et se a latronibus non liberat ».

(Vers. 19.). Et pro itinere, id est itineris directione, petit ab eo qui ambulare non potest, secundum illud Psalmi²: « Pedes habent, et non ambulabunt » etc.; Baruch ultimo: « Sine pedibus in humeris portantur ». Et de acquirendo, scilicet per negotiationes, et de operando, scilicet per mechanicas artes, et de omnium rerum eventu, generaliter, petit ab eo qui in omnibus est inutilis; Isaiae quadragesimo quarto³: « Formavit deum et sculptile conflavit ad nihil utile ».

Sed videtur, idem posse Christianis obiici imagines adorantibus.

Sed dicendum, quod non est simile: quia idololatrae adorabant imagines ut res, putantes, in eis aliquod vivum esse; Christiani vero adorant ut signa solum, et in quantum ducunt in illa quorum sunt signa⁴.

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Chapter XIII.

Secondly, on punishing through heavier punishments ordained to condemnation, it is determined in two ways.

But all men are vain etc. Above⁸ he determined of the punishing of the adversaries through lighter punishments ordained to correction, but here of their punishing through heavier punishments ordained to condemnation. And first he determines of the merit of their fault, namely up to the sixteenth chapter; secondly, of the penalty of their punishment, namely from the sixteenth chapter onward.

First is determined the demerit of fault, in three ways.

The merit of fault in respect of the condemnatory punishment of these was idolatry, by which they transferred the divine honour to the creature, or showed it to the creature. And therefore first is touched the manifold error of those practising idolatry, namely in this chapter; secondly, the detestation of idols, namely in the fourteenth chapter; thirdly, the commendation of the true God, namely in the fifteenth chapter.

First is treated the error of those practising idolatry.

The error of those practising idolatry is touched as twofold: the first, of those who worship the creatures of God; the second, of those who worship their own makings: But unhappy are they.

Their first error.

In the first, first is touched in them the cause of so great an error, namely ignorance of God; secondly, the p. 192 effect of the aforesaid cause, namely the worship of the creature: But either the fire; thirdly, the inexcusability of both: With whose comeliness if; fourthly, in comparison with others practising idolatry: But yet. — In the first is touched a twofold ignorance, namely because neither did they acknowledge God by faith nor know him by reason: And by these good things that are seen.

(Vers. 1.). He says therefore: Vain etc. It was said¹ that some knew God amid the scourges, but did not venerate him; but (autem), for sed; all men are vain etc.; Ecclesiastes, the first: « Vanity of vanities » etc. « For they have walked after the vanity of the creature and are become vain », as is had in Jeremias, the second; vain, I say, by vanity of thought; whence to the Romans, the first²: « They became vain in their thoughts » etc.; likewise in the Psalm: « The Lord knoweth the thoughts of men, that they are vain ». Likewise, by vanity of speech; whence in the Psalm: « They have spoken vain things, every one to his neighbour » etc. Likewise, by vanity of operation; whence Jeremias, the fifty-first: « Their works are vain and worthy to be laughed at ». In whom there is not the knowledge of God, that is, cognition of God through faith. Augustine³: « Nor whatever can be known by man in human things, where there is very much of superfluous vanity and harmful curiosity, do I attribute to this knowledge, namely to divine knowledge; but only that by which the most wholesome faith is begotten, nourished, defended, strengthened, in which knowledge they are not strong » etc. And by these good things that are seen, namely openly; they could not, namely by an impotence following the will, not preceding it; whence the Gloss⁴: « They could not understand etc., the blindness of sin standing in the way », according to that above, the second: « Their own malice blinded them »; in the Psalm: « He would not understand, that he might do well »; understand, that is, know by the understanding; for God cannot be known by sense; the first of John, the fourth: « No man hath seen God at any time »; him who is, that is, God, to whom being is substantial, not accidental; whence Hilary⁵: « Being is not an accident to God, but subsisting truth ». Likewise, to whom being is ever present, never past, or future. For God, according to Augustine⁶, always is, he has not been, or will be, because he does not know, namely by experience, past or future. Likewise, whose being is pure because, whatever is in him, he himself is; Augustine⁷: « Whatever is in God is God ». Likewise, whose being is not from another, is immutable; whence Jerome to Marcella⁸: « God, who alone has no beginning, has held the name of true essence, because in comparison with him who truly is, because he is unchangeable, those things which are changeable are as it were not », as are all creatures, according to that of the Psalm: « As a vesture thou shalt change them, and they shall be changed; but thou art always the selfsame » etc.; likewise Malachias, the third⁹: « I am », God, or « the Lord, and I change not ». For the aforesaid reasons, to Moses asking his name he says, Exodus, the third¹⁰: « I am who am. He said: thus shalt thou say to the children of Israel: He who is hath sent me to you ». Neither by attending to the works, which namely he himself made, have they acknowledged who was the workman, namely of these, and yet they could easily have known; to the Romans, the first¹¹: « For the invisible things of God, from the creation of the world, are clearly seen, being understood by the things that are made ».

(Vers. 2.). But either the fire, namely Vulcan, as the Chaldeans adoring fire; or the wind (spiritum), that is, the ether, namely the upper part of the air, which some understood by Jove hurling the thunderbolt; or the swift air, that is, the lower part of the air, which they called Juno; or the circle of the stars, that is, the starry heaven, as those who adored the host of heaven, of whom it is said in Deuteronomy, the seventeenth¹²: « That they go and serve strange gods, and adore them: the sun and the moon and all the host of heaven »; or the great water, which namely they called Neptune; or the sun, which they called Phoebus or Apollo, which the Babylonians adored: or¹³ the moon, which they called Diana, or « the queen of heaven », of which Jeremias, the forty-fourth. They have imagined to be the gods that rule the world, on account of some effects of theirs necessary to the world.

Note that they ought not to have thought creatures to be gods, first on account of the corporeity of their nature, because p. 193 God is a spirit; John, the fourth¹: « God is a spirit ». Likewise on account of the place and determination of figure; for God is present everywhere whole; likewise he is without figure according to the Deity. Likewise on account of the determination and limitation of power to certain effects; for God is omnipotent; above, the eleventh²: « Thou hast mercy upon all, because thou canst do all things ». Likewise on account of the necessity and inevitability of natural effects; for God is of free choice. Likewise on account of local motion; because God is immobile, since he is the principle of all motion; Boethius³:

And, abiding unmoved, thou givest all things to be moved.

Likewise on account of the defectibility of eternity; for God is eternal, but eternity fails creatures, or is lacking to them⁴.

According to the spiritual sense, the lustful worship fire; the proud, the wind; the wrathful and impetuous, the swift air; the curious in knowledge, the circle of the stars; the voluptuous, the great water; the covetous, the sun that begets these lower things; the slothful and sluggish (accidiosi), the moon.

With whose comeliness if. Here is shown their inexcusability, because namely they could have known the Creator either through the beauty of creatures, or through their power; which is shown there: Or if the power etc.; or through both together, which is shown there: For by the greatness etc.

(Vers. 3.). He says therefore: With whose comeliness, if, being delighted, that is, with beauty; Daniel, the thirteenth⁵: « Comeliness hath deceived thee » etc.; they took them to be gods, supply: to be themselves; they took them, I say, by a false and erroneous opinion, since there is not but one God; Deuteronomy, the sixth: « Thy God is one ». Let them know how much the ruler of them, namely their Creator, governor, preserver and possessor, according to that of Judith, the ninth: « God of the heavens, creator of the waters, king of thy whole creation »; is more comely than they, namely he who made things so comely; more comely, I say, by an infinite distance, because God is comely through essence, but creatures through participation; above, the seventh⁶: « She is more comely than the sun ». For the begetter of comeliness, of comeliness, namely of the creature, through its production, according to that of Boethius:

Thou, most beautiful thyself, bearing a beautiful world in thy mind, and forming it in a like image.

Or: of comeliness, uncreated, that is, of the Son through eternal generation. Made all those things, namely the higher, the middle and the lower.

(Vers. 4.). Or if the power, that is, the greatness of power, and their works, that is, the effects proceeding from the power, they admired, namely so, that they believed them to be gods. Let them understand by them⁷, that is, from the consideration of them, according to that of Job, the twelfth: « Ask the beasts, and they shall teach thee »; that he that made them, namely God, is mightier than they, that is, more powerful; whence Ecclesiasticus, the forty-third: « He is almighty above all his works and great exceedingly »; likewise Job, the ninth: « If strength be demanded, he is most strong ».

(Vers. 5.). For by the greatness of the comeliness, that is, of the beauty, and of the creature, that is, of the power of creatures, knowably, not sensibly, that is, by the intellectual eye, not the sensible, the Creator of them may be seen; Augustine⁸: « All things cry out: God made me »; for the whole world is as it were a certain book, in which the Creator can be known through his power, wisdom, goodness, shining back in creatures; whence Ecclesiasticus, the twenty-fourth⁹: « All these things are the book of life »; Isidore: « The Creator is praised through his creature, and how much more excellent he is is shown from the condition of his work ».

But yet etc. Here he shows the fault of those who worship creatures in comparison with other idolaters; and first they are shown in respect of those to be in some way excusable; secondly it is shown that nevertheless they are simply inexcusable: But then again.

(Vers. 6.). But yet etc., as if he should say: thus do those err; but yet as to these, namely those so erring, there is less complaint, that is, ground of complaint, than in those adoring graven things, because, as is said in Baruch, the last¹⁰, « they shall not shine as the sun, nor give light as the moon », namely the graven things themselves. For they perhaps err, namely those who worship creatures; perhaps is here a mark of freedom of choice, not a mark of doubt. Seeking God, namely with a certain curiosity, according to that of Acts, the seventeenth¹¹: « He hath made of one all mankind, to dwell upon the whole face of the earth etc., that they should seek God, if happily they may feel after him, or find him ». And desirous to find him, namely by the intention of affection; Canticles, the third: p. 194 « I will rise and will go about the city », that is, the universe of creatures. For according to Boethius on the Consolation, « the desire of the true and the good is implanted in the minds of men ».

But it is objected: because in Luke, the eleventh¹, it is said: « Every one that seeketh findeth »: therefore these find the true God.

It must be said that that is understood of those seeking piously, not curiously.

(Vers. 7.). For being conversant among his works, namely by disputing about them as regards the understanding, according to that of Ecclesiastes, the third²: « He hath delivered the world to their disputation »; and by using them, namely as regards affection and effect, because Matthew, the fifth: « He maketh his sun to rise upon the good and the bad ». They search, namely by reasoning, and they are persuaded, namely by passing judgement; that the things are good which are seen; Genesis, the first: « God saw all the things that he had made, and they were very good ». In this these are better, or less evil, than the Manichees themselves, who say that these visible things are evil.

(Vers. 8. 9.). But then again they are not to be pardoned. For simple ignorance merits pardon; whence the first to Timothy, the first³: « I obtained mercy, because I did it ignorantly »; but gross and supine ignorance, not; whence the first to the Corinthians, the fourteenth: « If any man know not, he shall not be known ». — For if they were able to know so much as to make a judgement of the world, that is, to know the natures of the things of the world; how did they not more easily find the Lord thereof, namely of the world? as if he should say: they could more easily have known God.

But on the contrary: Above, the ninth⁴: « Hardly do we guess aright at things that are upon earth; but the things that are in heaven, who shall search out »?

It must be said that he does not mean to say that they could more easily have known that God is the author of these simply; but rather that he is God, than the things which they worshipped.

Their second error, concerning two things.

But unhappy are they etc. Here is set down the error of those who worship their own makings, first, their own makings in metallic matter; secondly, in wooden matter: Or if a carpenter.

(Vers. 10.). He says therefore: But unhappy are they, namely by privation of the happiness of the way, of which above, the third⁵: « He that rejecteth wisdom and discipline is unhappy ». And among the dead, namely by eternal death, is their hope, that is, expectation; but hope is here taken improperly, because hope properly so called is not except of the good. Among the dead, I say, is their hope, by privation of eternal happiness, according to that of the Psalm⁶: « Like the slain sleeping in the sepulchres, whom thou rememberest no more, and they are cast off from thy hand », from the hand namely of saving mercy, not from the hand of punishing justice. Or the first refers to the punishment of loss in the future, the second to the punishment of sense. Of those, I say, who have called gods etc. And he says well have called; for they are gods by appellation only, not by nature. The works of the hands of men, according to that of the Psalm⁷: « The images of the Gentiles are silver and gold, the works of the hands of men »; Isaias, the second: « They have adored the work of their own hands, which their own fingers have made »; gold and silver, that is, things made of gold and silver as regards the matter, according to that of Osee, the second: « I multiplied to them silver and gold, which they have made into Baal », according to that of Isaias, the second: « The land is filled with gold and silver, and there is no end of their treasures, and their land is filled with idols ». The invention of art, that is, some figure invented by art, and this as regards the form. And the resemblances of beasts, not the beasts themselves, but their image or likeness; against which it is said in Deuteronomy, the fourth⁸: « You shall not make the likeness of any beasts that are on the earth ». Or an unprofitable stone, namely as to the profit which the idolaters believe to be in it, although it is profitable as regards natural use, because there is nothing superfluous in the works of God, of which kind are creatures; Deuteronomy, the thirty-second⁹: « The works of God are perfect », neither superfluous nor deficient. The work of an ancient hand, that is, of the hand of an ancient workman, because « in the ancients is wisdom », Job, the twelfth. Against all these it is said in Acts, the seventeenth¹⁰: « Being therefore the offspring of God, we must not suppose the divinity to be like unto gold, or silver, or stone, the graving of art and device of man ».

Or if a carpenter. Here is set down the error of those who worship their own makings in wooden matter; and first is touched their error in fashioning or carpentering; secondly, in venerating: And concerning his substance. — In the first, first he touches the matter; secondly the form: And by the skill; thirdly the place: And make a convenient dwelling for it etc.; fourthly the impotence: An image etc.

(Vers. 11.). Or if a carpenter, a workman (artifex faber); workman (faber) is here taken broadly for a craftsman in whatever p. 195 material, whether wooden, or other, not only iron; hath cut down a straight tree out of the wood; Isaias, the forty-fourth¹: « He cut down cedars, he took the holm » etc. And of this, namely of the tree, skilfully taken off all the bark, namely the outer; and by his art, using it, diligently frame a vessel profitable (utile); the Gloss: « Very profitable », for the common uses of life, namely human; the second to Timothy, the second: « For in a great house there are vessels of wood and of earth » etc.

(Vers. 12.). And use the chips of his work², that is, of the aforesaid wood, to dress his meat (abutatur), that is, use them, according to that of Isaias, the forty-fourth: « He took of them and warmed himself, and he kindled them and baked bread ».

(Vers. 13.). And the residue of these, of these namely which are put to human uses; which is good for no use³, namely human, is good for (facit), that is, avails, I mean a crooked piece of wood, namely in itself, and full of knots (vorticibus), that is, of knots (nodis), namely outwardly; carve diligently, namely by removing the knottiness, through his emptiness (per vacuitatem suam), because, however much he labours there, his whole labour is reckoned idleness, since he labours there to no profit. And by the skill of his art fashion it, namely by outward lineation, and this as regards form; and make it like the image of a man, namely by the representation of the members. And note that he does not say make it like a man, but like the image of a man, because this configuration can be in the exterior and not in the interior.

(Vers. 14. 15. 16.). Or make it like some beast, that is, liken it; to the Romans, the first⁴: « Into the likeness of the image of a corruptible man, and of birds and of fourfooted beasts » etc.; likewise in the Psalm: « They changed their glory into the likeness of a calf that eateth grass ». Laying it over, that is, outwardly, with vermilion (rubrica), that is, with a rule or thread drawn with red colour, by which the marking is made. For rubrica is said of red earth, and of the colour which is made from it, and of the rule or thread by which it is made, and of the dye itself, and the middle syllable ought always to be lengthened⁵. And with red making the colour thereof with paint (fuco); fucus is said of an unnatural colour and as it were adulterate. Likewise it is to be noted that fucus is said of an animal like the bee, which does not make honey, but devours honey; likewise, of a certain herb, which dyes; likewise, of any adulterate colour; likewise, of a lie, or fraud and guile, according to Papias⁶. And every spot that is in it, namely the wood, laying over with earth⁷. — And make a convenient dwelling for it; whence Baruch, the last: « When they are set in the house, their eyes are full of dust from the feet of them that go in ». And set it in a wall, namely so that it may appear more, and fastening it with iron, that is, with iron nails. — Lest it should fall; Isaias, the forty-first⁸: « He hath fastened it with nails, that it should not be moved »; providing for it, that is, foreseeing and taking precautions; knowing that it is unable to help itself, namely by itself; whence in the Psalm: « They have hands, and they shall not feel; they have feet, and they shall not walk » etc. No wonder; for it is an image, that is, a likeness of the thing, not the thing itself; and hath need of help, namely human; Baruch, the last⁹: « If they fall to the ground, they will not rise up of themselves », as appeared of Dagon, the first of Kings, the fifth; likewise Jeremias, the tenth: « They must be carried to be removed, because they cannot go ».

(Vers. 17.). And concerning his substance, that is, concerning outward possession, and concerning his children, that is, concerning the welfare of his children, and concerning marriage, namely to be contracted, making a vow, namely to it, he inquireth, namely of it, that he may ask things necessary for himself and his children, when yet one is not to vow except to God, according to that of the Psalm¹⁰: « Vow ye, and pay to the Lord your God » etc.; likewise Isaias, the nineteenth: « They shall make vows to the Lord and perform them ». He is not ashamed to speak, namely he himself who has a soul, with that, namely the false god, which hath no soul; Baruch, the last¹¹: « When they hear that one dumb cannot speak, they offer him to Bel »; in the Psalm: « They have mouths, and they shall not speak ».

(Vers. 18.). And for health, that is, his own or his family's, he maketh supplication to the weak (infirmum), that is, to one altogether impotent, indeed (quidem), that is, certainly, and for life prayeth to that which is dead, that is, altogether lacking life, so¹² that dead is understood negatively, not privatively, because, if privatively, then it would be understood at some time to have p. 196 had life, but afterwards to have been deprived of it; which would be false. And for aid calleth upon that which is unprofitable, that is, not able to help itself or another; whence Baruch, the last¹: « It hath a sword in its hand, and does not deliver itself from robbers ».

(Vers. 19.). And for a good journey, that is, for the direction of the journey, he petitioneth him that cannot walk, according to that of the Psalm²: « They have feet, and they shall not walk » etc.; Baruch, the last: « Having no feet, they are carried upon shoulders ». And for getting, namely through dealings in trade, and for working, namely through the mechanical arts, and for the event of all things, in general, he asketh him that is unprofitable in all things; Isaias, the forty-fourth³: « He hath made a god, and cast a graven thing that is profitable for nothing ».

But it seems that the same could be objected against Christians who adore images.

But it must be said that it is not alike: because the idolaters adored images as things, thinking that there was something living in them; but Christians adore them as signs only, and insofar as they lead into those things of which they are signs⁴.

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