Bonaventure

Capitulum III.

Secundo, provocat ad iustorum similitudinem dupliciter.

In praecedentibus retraxit a malorum imitatione; hic provocat ad bonorum imitationem, et primo per status eorum commendationem; secundo, per status oppositi reprobationem, ibi: Impii autem, secundum quae cogitaverunt etc.

Primo provocat per status eorum commendationem dupliciter.

In parte prima ex parte retributionis iustorum tangitur primo eorum liberatio a malo; secundo eorum praemiatio in bono: Fulgebunt iusti etc.

In prima primo tangitur eorum liberatio a malo aeternae damnationis; secundo, a malo mortis temporalis, ibi: Visi sunt oculis etc.; tertio, a malo praesentis vexationis vel tribulationis: Et si coram hominibus tormenta passi sunt.

(Vers. 1.). Iustorum autem animae in manu Dei sunt etc. Rabanus⁴ sic continuat: « In priori capitulo iniquorum sententia expressa est, quam contra Christum protulerunt; nunc condemnantur stultitiae, quia Sanctos interire putant, quos pro eius confessione trucidant ». Sed potest continuari hoc modo: Bene dixi, quod « imitantur » diabolum « qui sunt ex parte illius⁵ ». Autem, pro sed; iustorum animae etc., « id est Martyrum », secundum Glossam; quod etiam verum est de aliis iustis, sed Martyres dicuntur specialiter iusti, quia « iustus est qui negligit damnum propter amicum », ut habetur Proverbiorum duodecimo⁶; et hoc praecipue faciunt Martyres, quia pro Christo negligunt damnum rerum et amicorum carnalium et etiam propriorum corporum, ut patet ad Hebraeos undecimo. Iustorum, inquam, animae; non dicit corpora, quia « terra », id est corpus de terra factum, « tradita est in manus impii », Iob nono⁷. Non dicit temporalia; Iob primo: « Ecce, omnia, quae habet, in manu tua sunt » etc. Sed animae in manu Dei sunt, id est in protectione, et ideo sunt securae; Psalmus: « Qui habitat in adiutorio Altissimi » etc.; Ioannis decimo: « Non rapiet eas quisquam de manu mea ». Et non tanget illos tormentum mortis, scilicet « aeternae », ut dicit Glossa⁸; unde Iob quinto: « In sex tribulationibus liberabit te, et in septima non tanget te malum », id est tormentum gehennae. Hoc tormentum describitur Iob vigesimo quarto: « Ab aquis nivium transiet ad calorem nimium »; item in Psalmo: « Pluet super peccatores laqueos, ignis » etc. Nomine autem mortis in sua communitate sumto intelligitur hic mors aeterna, quia illa est vera mors; temporalis autem est quasi umbra mortis; est enim quidam transitus ad vitam, secundum illud Ioannis quinto⁹: « In iudicium », scilicet condemnationis, « non venit, sed transiit a morte in vitam ».

(Vers. 2.). Visi sunt oculis etc. Notandum, quod mali et increduli mortem Sanctorum reputant mortem in separatione coniunctionis animae ad corpus, afflictionem in dolore coniuncti, exterminium in perditione animae, quam reputant cum corpore perire; iter exterminii quantum ad sequentem incinerationem corporis. Secundum hoc legitur sic: Visi sunt, id est iusti, oculis insipientium mori, scilicet morte aeterna, cum tamen transeant ad vitam meliorem. Unde Augustinus¹⁰: « Tantam praestitit Deus gratiam fidei christianae, ut mors, quam vitae constat esse contrariam, instrumentum fieret, per quod transiretur ad vitam ». Oculis, inquit, insipientium, qui « oculos suos statuerunt declinare in terram¹¹ », id est, qui solum considerant praesentia nec futura; et p. 126 ideo talibus videntur prorsus mori, sed oculis sapientium videntur nasci, propter quod obitus Sanctorum vocatur natale, secundum illud Iob undecimo: « Cum te consumtum putaveris, orieris ut lucifer ». Et aestimata est, scilicet ab impiis, afflictio, scilicet sola sine aliqua utilitate, exitus illorum, de corpore, cum tamen sit eis consolatio, secundum illud ad Philippenses primo¹: « Desiderium habens dissolvi et esse cum Christo »; Bernardus: « Sancti habent mortem in desiderio, vitam in patientia ». Reprobis autem est afflictio exitus suae mortis, et hoc, quia, ut dicit idem Bernardus, « est eis dolor in exitu, horror in transitu, pudor in Dei conspectu ».

(Vers. 3.). Et ab itinere iusto, id est a via iustitiae, abierunt in exterminium²; Glossa: « Id est reputatione malorum », quia « palmam martyrii afflictionem putant et exterminium », id est secessum in nihilum quoad animam, quam putant in nihilum redigi; et repete: abierunt iusti, reputatione impiorum, in iter exterminii, id est incinerationem, quantum ad corpus; quod exterminium sive iter exterminii, est a nobis, id est a primis parentibus; ad Romanos quinto³: « Per unum hominem mors intravit in mundum ». Vel: exterminium vocat mortem temporalem, quia excludit a vita praesenti; iter autem exterminii vocat mortem aeternam, quia excludit a vita aeterna; Baruch tertio⁴: « Exterminati sunt et ad inferos descenderunt ». Et cum hoc ibi transitur vel itur a poena mortifera in poenam mortiferam, secundum illud Iob vigesimo quarto: « Ab aquis nivium transiet ad calorem nimium ». Tales errant sic aestimando; unde infra quinto: « Nos insensati vitam illorum aestimabamus insaniam et finem illorum sine honore ». Illi autem sunt in pace; Glossa⁵: « Perpetuae quietis, nunc in spe, tandem in re »; Apocalypsis decimo quarto: « Amodo iam dicit Spiritus, ut requiescant a laboribus suis ». Terminus enim iustorum est pax; unde Isaiae trigesimo secundo: « Erit opus iustitiae pax ».

Et si coram hominibus etc. Hic tangitur liberatio a malo praesentis vexationis, et primo liberatio in spe; secundo in re, ibi: In paucis vexati etc.; tertio causa utriusque, ibi: Quoniam Deus tentavit eos etc.

(Vers. 4. 5.). Dicitur ergo: Etsi, pro quamvis, coram hominibus; Glossa⁶: « Quia coram Deo corona gloriae »; tormenta passi sunt, scilicet varia et gravia, ut patet in Martyribus, de quibus ad Hebraeos undecimo: « Lapidati sunt, secti sunt » etc. Spes illorum, scilicet iustorum, secundum illud Proverbiorum decimo quarto: « Iustus sperat in morte sua »; immortalitate plena est, immortalitate, inquam, non qualis fuit immortalitas primorum parentum, scilicet cum possibilitate moriendi; non qualis damnatorum in inferno, scilicet cum moriendi perpetuo desiderio; Apocalypsis nono⁷: « Desiderabunt mori, et fugiet ab eis mors »; non qualis parvulorum in limbo, scilicet cum defectu vitae gloriosae, sed qualis Beatorum in caelo; ad Romanos quinto: « Gloriamur in spe gloriae filiorum Dei ». — Et merito sperant, quia, in paucis vexati, Glossa⁸: « Corporaliter »; in multis bene disponentur; Matthaei vigesimo quinto: « Quia super pauca fuisti fidelis, super multa te constituam »; Lucae vigesimo secundo: « Ego dispono vobis regnum » etc. Quae autem sint ista multa, dicitur Isaiae sexagesimo quarto: « Oculus non vidit, Deus, absque te, quae praeparasti exspectantibus te ».

Sed dubitatur de hoc quod dicit: In paucis vexati etc., quia dicitur ad Hebraeos undecimo⁹: « Lapidati sunt, secti sunt » etc.

Dicendum, quod multa fuerunt eorum tormenta in se, sed pauca in comparatione: primo in p. 127 comparatione suae reputationis, secundum illud Genesis vigesimo nono¹: « Videbantur ei », scilicet Iacob, « dies pauci prae amoris magnitudine ». Secundo, passionis Christi; Threnorum primo: « O vos omnes, qui transitis per viam »! item in Psalmo: « Absorpti sunt iuncti petrae », scilicet Christo, « iudices eorum », id est ipsi Apostoli et alii Martyres. Tertio, in comparatione futurae mercedis; ad Romanos octavo²: « Non sunt condignae passiones » etc.; item, secundae ad Corinthios quarto: « Id quod in praesenti est momentaneum et leve tribulationis nostrae, supra modum in sublimitate aeternum gloriae pondus operatur in nobis ». Quarto, in comparatione aeternae afflictionis; Iob sexto: « Qui timet pruinam, irruet super eum nix ». Quinto, in comparatione debiti et obligationis, id est poenae debitae propter omissa et obligationis propter commissa; Psalmus³: « Quid retribuam Domino pro omnibus, quae retribuit mihi »?

Quoniam Deus tentavit eos etc. Hic tangitur causa praedictorum, et primo eorum castigatio; secundo, eorum purgatio, ibi: Tanquam aurum in fornace etc.; tertio, futura remuneratio, ibi: Et in tempore erit etc.

Bene dixi, quod in multis bene disponentur, quoniam Deus tentavit eos; Glossa⁴: « Id est, castigavit variis tribulationibus »; secundae ad Corinthios sexto: « Ut castigati et non mortificati ».

Sed contra: « Deus neminem tentat », ut habetur Iacobi primo⁵.

Dicendum. quod non tentat ad addiscendum, ut homo; Danielis primo⁶: « Tenta nos, obsecro » etc.; nec ad decipiendum, ut diabolus; Matthaei quarto: « Accedens tentator dixit ei » etc.; item primae ad Corinthios septimo: « Ne tentet vos satanas »; sed ad erudiendum, ut magister discipulum; Psalmus: « Proba me, Domine, et tenta me » etc.

Et invenit eos dignos se, scilicet « participatione beatitudinis suae⁷ », quae per tribulationes acquiritur; unde Actuum decimo quarto: « Per multas tribulationes oportet nos intrare in regnum caelorum »; item Tobiae tertio: « Si in probatione fuerit, coronabitur ».

(Vers. 6.). Tanquam aurum in fornace probavit illos, scilicet ex parte animae, eos per ignem tribulationum purgando, sed non consumendo; Glossa⁸: « Sicut aurum in fornace non uritur, sed probatur, ita Martyres non deficiunt, sed ad gloriam praeparantur »; Ecclesiastici secundo: « In igne probatur aurum et argentum, homines vero receptibiles in camino humiliationis », quae scilicet est per tribulationes praesentes; Iob vigesimo tertio: « Probavit me quasi aurum, quod per ignem transiit ». Et quasi holocausti hostiam, quae tota incenditur in sacrificio dominici corporis; accepit eos, scilicet ex parte corporis, eorum devotionem approbando vel acceptando; ad Romanos duodecimo⁹: « Exhibeatis corpora vestra hostiam viventem, sanctam, Deo placentem ». Et in tempore, scilicet retributionis; Glossa: « Non est perpetua mors Sanctorum, sed in die iudicii copiosa remuneratio »; erit respectus illorum, id est, respicientur a Deo, scilicet oculo misericordiae, quod petebat Psalmista¹⁰ dicens: « Respice in me et miserere mei ». Respectus, inquam, eorum, id est iustorum, qui modo videntur derelinqui a Deo, secundum illud Psalmi: « Deus, Deus meus, respice in me, quare me dereliquisti »? item, contemni, secundum illud Psalmi: « Quare faciem tuam avertis »?

Fulgebunt iusti etc. Postquam egit de liberatione a malo, hic subdit de praemiatione in bono, primo, quantum ad stolam corporis; secundo, quantum ad honorem iudiciariae potestatis, ibi: Iudicabunt nationes etc.; tertio, quantum ad gloriam divinae fruitionis, ibi: Qui confidunt in illo etc.

(Vers. 7.). Bene dixi, quod erit in tempore respectus illorum, quia fulgebunt iusti, scilicet dote claritatis in iudicio quoad substantiam corporis, secundum illud Matthaei decimo tertio¹¹: « Tunc iusti fulgebunt sicut sol »; sol autem fulgebit septempliciter quam modo; unde Isaiae trigesimo: « Erit lux lunae ut lux solis, et lux solis erit septempliciter ». Et tanquam scintillae discurrent, id est ad discurrendum habiles per dotem agilitatis, et hoc quoad operationem vel motum corporis, secundum illud Isaiae quadragesimo: « Qui sperant in Domino mutabunt fortitudinem, assument pennas ut aquilae »; Augustinus¹²: « Ubi voluerit spiritus, protinus erit et corpus ». Tanquam scintillae, inquam, in arundineto, quod incendunt et consumunt. Arundinetum vocat p. 128 hic collegium reproborum, quia est exterius per simulationem splendidum, interius veritate vacuum, nullo fructu boni operis onustum, palude carnalis concupiscentiae assidue irrigatum, a vento superbiae agitatum, aeternae combustioni aptum. In hoc arundineto dicuntur Sancti discurrere, eos conculcando; Malachiae ultimo¹: « Calcabitis impios ». In scintilla vero quatuor dotes corporis notari possunt, scilicet propter igneam claritatem, subtilitatem, agilitatem, et virtutem activam, per quam impassibilitas potest intelligi.

(Vers. 8.). Iudicabunt nationes. Hoc specialiter dicitur de Sanctis perfectis, qui iudicabunt et non iudicabuntur. Quatuor enim ordines erunt in iudicio, ut dicit Glossa super illud Psalmi²: « Non resurgent impii in iudicio ».

Sed quomodo iudicabunt Sancti, cum scriptum sit Ioannis quinto³: « Pater omne iudicium dedit Filio »?

Dicendum, quod est iudicium auctoritatis, quo iudicabit tota Trinitas; disceptationis, quo solus Christus homo; assessoriae dignitatis, quo soli Sancti perfectiores; approbationis, quo omnes boni; comparationis, quo boni, id est minus mali; Matthaei duodecimo⁴: « Viri Ninivitae surgent in iudicio cum generatione ista et condemnabunt eam ».

Et dominabuntur populis, scilicet post iudicium; Apocalypsis quinto⁵: « Regnabimus super terram », id est terrenos. Vel: dominabuntur populis, post mortem; Matthaei decimo quinto: « Catelli edunt de micis, quae cadunt de mensa dominorum suorum », id est nos de beneficiis Beatorum. Et regnabit, cum eis, vel in eis, Dominus illorum, scilicet Christus; Apocalypsis decimo nono: « Rex regum » etc.; in perpetuum; Lucae primo: « Regni eius non erit finis »; Psalmus: « Regnum tuum, regnum omnium saeculorum ».

Qui confidunt in illum. Hic tangit gloriam fruitionis; et hanc tangit in tribus, scilicet in cognitione veritatis, in inhaesione bonitatis, ibi: Et fideles in dilectione; in perfectione comprehensionis, ibi: Quoniam donum et pax est etc.

(Vers. 9.). Dicit ergo: Qui confidunt etc., quasi dicat, non solum iudicabunt, sed etiam qui confidunt in illum, scilicet Deum, in praesenti, secundum illud Psalmi⁶: « Qui confidunt in Domino sicut mons Sion »; intelligent veritatem, aperta visione; primae Ioannis tertio: « Videbimus eum, sicuti est »; Glossa: « Secundum confidentiam veram datur intellectus veritatis ». Et fideles in dilectione, id est fideliter illum diligentes et inseparabiliter, sicut Apostolus, qui dicebat: « Quis nos separabit a caritate Christi » etc., ad Romanos octavo⁷; Ecclesiastici sexto: « Amico fideli nulla est comparatio »; acquiescent illi; Glossa: « Quia in futuro ab eius societate non poterunt avelli, quem hic fide et spe iam tenebant ». Succedet ergo intelligentiae fidei quies in Deo per dilectionem. Quoniam donum; Glossa⁸: « Aeternae satietatis »; Psalmus: « Satiabor, cum apparuerit gloria tua »; item: « Inebriabuntur ab ubertate domus tuae ». Et pax, « aeterna », secundum Glossam; Isaiae trigesimo secundo: « Sedebit populus meus in pulcritudine pacis »; item ad Philippenses quarto: « Et pax Dei, quae exsuperat omnem sensum »; est electis eius, Sanctis, quos Deus elegit de hoc mundo; Ioannis decimo quinto: « Non vos me elegistis, sed ego elegi vos de mundo ». — Potest etiam hoc exponi de merito praesenti, quod consistit in cognitione veritatis per fidem, in conformitate humanae et divinae voluntatis per amorem, ita quod donum referatur ad fidei cognitionem, et pax ad amoris tranquillitatem.

Secundo provocat ad iustorum similitudinem per status oppositi reprobationem tripliciter.

Impii autem, secundum quae cogitaverunt etc. Hic ponit oppositi status reprobationem; et primo ostendit, falsum esse impiorum errorem de sua impunitate; secundo, erroneam esse eorum opinionem de praemio continentis vitae, ibi: Quoniam felix est sterilis; tertio, de supplicio incontinentiae, ibi: Filii autem adulterorum etc.

In prima parte tangit primo eorum punitionem in se ipsis; secundo, aequitatem punitionis, ibi: Sapientiam enim et disciplinam etc.; tertio, punitionem exuberantem etiam in suis, ibi: Mulieres eorum insensatae etc.

(Vers. 10.). Sequitur igitur: Impii autem etc. Bene dixi, quod iusti sic praemiabuntur; autem, pro sed; impii, secundum quae cogitaverunt, id est merito malarum cogitationum, locutionum et p. 129 operationum ex malis eorum cogitationibus procedentium; habebunt correptionem, « id est poenam », ut dicit Glossa¹; unde dicit: « Cum iusti intrabunt in requiem, impii ibunt in supplicium aeternum ». Qui neglexerunt iustum, neutraliter, « id est iustitiam »; vel masculine, iustum, « id est ipsum Deum », secundum Glossam, et hoc bonum omittendo; Ieremiae quadragesimo octavo², secundum aliam litteram: « Maledictus, qui facit opus Domini negligenter »; Seneca: « Gravis iactura est, quae per negligentiam fit ». Et a Domino recesserunt, malum aperte committendo; Ieremiae secundo: « Scito et vide, quia malum et amarum est, te dereliquisse Deum tuum »; malum, propter poenam damni; amarum, propter poenam sensus; Glossa dicit: « A Domino recedunt qui disciplinam et sapientiam abiiciunt »; hoc autem valde malum.

(Vers. 11.). Sapientiam enim etc. Enim, id est quia; qui abiicit, Glossa³: « Male operando », sapientiam, de aeternis, disciplinam, de temporalibus; vel potius: sapientiam, fidei, disciplinam, morum; infelix est, scilicet persona eius, id est felicitate indignus. Sed econtra « beatus homo, qui invenit sapientiam », Proverbiorum tertio; et ideo ibidem: « Disciplinam Domini, fili mi, ne abiicias »; item ad Hebraeos duodecimo: « Noli negligere disciplinam Domini ». Et vacua est, scilicet effectu, spes illorum, praesens; Glossa⁴: « Qua putabant, temporalia fore aeterna, et peccata fore impunita »; Ecclesiastici trigesimo quarto: « Vana spes et mendacium homini insensato ». Et labores, in sustinendo, sine fructu; Glossa: « Mercedis aeternae »; Ecclesiastae decimo: « Labor stultorum affliget eos ». Econtra iusto dicitur⁵: « Labores manuum tuarum quia manducabis, beatus es, et bene tibi erit ». Ex hoc patet, quod vita impiorum laboriosa est; unde infra quinto: « Ambulavimus vias difficiles », sed infructuosas; unde Habacuc secundo: « Laborabunt enim populi in multo igne, et gentes in vacuum et deficient ». Et inutilia opera eorum, in agendo; inutilia, « quia caelestem habitationem non merentur », ut dicit Glossa⁶; ad Galatas quinto: « Qui talia agunt regnum Dei non consequentur ». — Ex praedictis patet, quod tales consequentur quatuor mala, quae sunt: personae infelicitas, spei vacuitas, laboris infructuositas, operis inutilitas sive opus demeritorium.

(Vers. 12. 13.). Mulieres etc., quasi dicat: non solum ipsi, sed et mulieres, id est uxores, eorum insensatae sunt, id est sapientia carentes; et nequissimi filii eorum, quia paterni sceleris imitatores, sceleris, inquam, in se et in proximum et in Deum, et ideo nequissimi. — Maledicta creatura eorum, « id est factura, secundum Glossam⁷; sapientia enim quae Deus benedicendo creavit non maledicit, sed operationem reproborum maledictione aeterna dignam esse ostendit ».

Secundum Glossam⁸ haec allegorice de haereticis exponi possunt, ut dicamus: Mulieres, « id est carnales voluptates, vel pravae interpretationes vel dogmata »; et filii, « id est opera prava »; et creatura eorum, id est discipuli. — Vel: maledicta creatura, non simpliciter, sed eorum, in quantum venit in abusum eorum.

Quoniam felix est sterilis etc. Hic ostendit praemium continentis vitae, quod reprobi putabant nullum esse; et primo illud ostendit ex parte sexus feminei; secundo, ex parte sexus virilis: Et spado etc.

Dicit igitur: Quoniam etc., quasi: bene dixi, quod mulieres eorum et filii ex eorum luxuria procreati sunt maledicti, quoniam e contrario felix sterilis, id est casta corpore; et ponit consequens pro antecedente; et incoinquinata, mente; Lucae vigesimo tertio⁹: « Beatae steriles et ventres, qui non genuerunt »; quae nescivit, scientia experientiae, torum in delicto, « adulterii », dicit Glossa. Quantum autem sit peccatum adulterii, tangitur in Ecclesiastico versus finem quasi per totum, et Proverbiorum sexto: « Non grandis culpa est, cum quis furatus fuerit » etc.; et infra: « Qui autem adulter est propter cordis inopiam perdet animam suam ». — Glossa¹⁰ etiam hoc exponit de adulterio spirituali, dicens: « Felix anima casta et continens, quae nec haeresi nec idololatria polluitur ». Habebit fructum; Glossa: « Aeternae beatitudinis fructum », scilicet vel trigesimum, qui debetur coniugatis, vel sexagesimum. qui viduis, vel centesimum, qui virginibus. De hoc multiplici fructu dicitur in parabola p. 130 de semine Lucae octavo¹: « Et ortum fecit fructum, aliud centuplum » etc. In respectione animarum sanctarum; Glossa: « In die iudicii, quando Deus respiciet animas sanctas eas remunerando, et ipsae respicient eum contemplando ».

(Vers. 14.). Et spado etc. Hic ex parte sexus virilis primo tangitur continentiae meritum; secundo praemium, ibi: Dabitur etc.; tertio, ratio praemii: Bonorum enim etc.

(Vers. 14.). Sequitur igitur: Et spado, « qui scilicet castravit se propter regnum caelorum », Matthaei decimo nono². Qui non operatus est per manus suas iniquitatem, id est, peccatum incontinentiae non perpetravit opere, sed mundus est corpore. Nec cogitavit adversus Deum nequissima, id est, nec peccavit consensu vel voluntate, sed est mundus corde; utraque enim munditia requiritur; unde Augustinus³: « Ubi Dominus iudicans mentis corruptionem invenerit, simul et corporis incorruptionem damnabit ». Spado, inquam, talis, repete: felix est, modo in spe, sed tandem in re. Dabitur enim illi, in praesenti scilicet, fidei donum electum; fidei, inquam, quae in spe beatificat, secundum illud Ioannis vigesimo⁴: « Beati, qui non viderunt et crediderunt ». Donum electum vocat donum fidei, quia ex divina electione datur et homines electos facit; ad Philippenses primo: « Vobis donatum est, non solum ut in eum credatis, sed ut etiam pro illo patiamini ». Et sors, id est portio in futuro, in templo Dei; Glossa⁵: « In caelo »; Psalmus: « Dominus in templo sancto suo; Dominus in caelo sedes eius ».

Sed contra: Quia Apocalypsis vigesimo primo⁶: « Templum non vidi in ea », scilicet in civitate superna.

Dicendum, quod non est ibi templum materiale, sed spirituale.

Acceptissima. Notandum, quod sors accepta est in bonis naturae, acceptior in bonis gratiae, acceptissima in bonis gloriae. Hoc est « datum optimum », de quo Iacobi primo⁷.

(Vers. 15.). Bonorum enim laborum gloriosus est fructus; Glossa⁸: « Id est aeternum gaudium »; primae ad Corinthios tertio: « Unusquisque propriam mercedem accipiet secundum suum laborem ». Et quae non concidat radix sapientiae, intransitive; « sapientia enim est radix huius fructus ». Haec radix non concidit, quia « perpetuae salutis fructum affert », secundum Glossam⁹; Ecclesiastici primo: « Radix sapientiae timere Dominum ». Haec radix paucis est nota; Psalmus: « Non est timor Domini ante oculos eorum »; Ecclesiastici primo: « Radix sapientiae cui revelata est »?

Filii autem adulterorum etc. Hic determinat poenam incontinentiae, quam putabant reprobi nullam esse, et primo tangitur poena eis infligenda in futuro; secundo, inflicta in hoc mundo, ibi: Et si quidem; tertio, poenae ratio, ibi: Nationes etc.

(Vers. 16.). Dicit igitur: Filii etc. Bene dixi, quod continentes remunerabuntur; autem, pro sed; filii adulterorum, imitatores scilicet paternae incontinentiae; in consummatione¹⁰ erunt, « id est aeterna consumtione », secundum Glossam; Exodi vigesimo: « Vindicans peccata patrum in filios », scilicet imitatores paterni sceleris. Et ab iniquo toro, scilicet adulterii, semen, supple: productum, exterminabitur; Glossa: « In futuro », quando scilicet extra terminos terrae viventium proiicientur; unde Baruch tertio: « Exterminati sunt et ad inferos descenderunt ». Glossa¹¹ vero aliter exponit de filiis et semine, id est de discipulis haereticorum, quibus comminatur hic poenam sensus et poenam damni, quia adulterant verbum Dei. De talibus dicitur secundae ad Corinthios secundo: « Non sumus sicut plurimi, adulterantes verbum Dei ».

(Vers. 17.). Et si quidem longae vitae erunt, scilicet in hoc mundo, in nihilum computabuntur, scilicet sine ullo valore in se; Augustinus¹²: « Peccatum nihil est, et nihil fiunt homines, cum peccant ». Vel: in nihilum computabuntur, secundum Glossam: « Id est, memoria eorum in aeternum benedictione carebit ». Et sine honore, scilicet ab aliis p. 131 exhibito; primi Regum secundo¹: « Qui contemnunt me erunt ignobiles ». Sine honore, inquam, erit novissima senectus illorum, quae tamen deberet esse reverenda; unde Levitici decimo nono: « Honora personam senis »; item hic infra capitulo quarto: « Senectus venerabilis est, non diuturna neque annorum numero computata ».

(Vers. 18. 19.). Et si celerius defuncti fuerint, scilicet morte praeoccupati, secundum illud Psalmi²: « Viri sanguinum et dolosi non dimidiabunt dies suos ». Non habebunt spem, id est rem speratam post mortem, scilicet vitam aeternam, quia « spes impiorum peribit », Proverbiorum decimo. Nec in die agnitionis, scilicet universalis, quae erit in iudicio, secundum Glossam³. Dies autem iudicii dicitur dies agnitionis quoad bonos, quia tunc a Deo agnoscentur, sicut fratres Ioseph ab ipso, Genesis quadragesimo quinto. Item, quoad malos, quia occulta eorum cognoscentur; primae ad Corinthios quarto: « Illuminabit abscondita tenebrarum » etc. Item, quoad ipsum Deum, quia a Sanctis cognoscetur; primae ad Corinthios decimo tertio: « Tunc cognoscam, sicut et cognitus sum ». Item, quoad Christum hominem, quia tunc a cunctis aperte videbitur; Isaiae quadragesimo⁴: « Videbit omnis caro, quod os Domini locutum est »; item eiusdem quinquagesimo secundo: « Videbunt omnes fines terrae salutare Dei nostri »; item Apocalypsis primo: « Videbit eum omnis oculus ». Item, quoad ipsum mundum, in quo tunc nihil latebit vel abscondetur, secundum illud Psalmi: « Revelata sunt fundamenta orbis terrarum ». Nec in die, inquam, agnitionis, repete: habebunt, allocutionem, id est blandam vel consolatoriam, sed asperrimam licentiam; unde Matthaei vigesimo quinto⁵: « Discedite a me, maledicti » etc. — Nationes⁶ enim iniquae, id est iniquitatis actores vel imitatores, dirae sunt consummationis, id est finis, scilicet asperitatem poenae habent in fine, quidquid sit de principio, vel de medio, quia⁷:

Non eodem cursu respondent ultima primis;

Ecclesiastici quadragesimo primo⁸: « Filiorum peccatorum periet hereditas, et cum semine illorum assiduitas opprobrii ».

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Chapter III.

Secondly, he provokes to the likeness of the just in two ways.

In the preceding things he drew back from the imitation of the wicked; here he provokes to the imitation of the good, and first through the commendation of their state; secondly, through the reprobation of the opposite state, there: But the impious, according to the things they have thought etc.

First he provokes through the commendation of their state, in two ways.

In the first part, on the side of the retribution of the just, there is touched on first their deliverance from evil; secondly their rewarding in good: The just shall shine etc.

In the first, there is touched on first their deliverance from the evil of eternal damnation; secondly, from the evil of temporal death, there: In the sight of the unwise they seemed etc.; thirdly, from the evil of present vexation or tribulation: And though in the sight of men they suffered torments.

(V. 1.). But the souls of the just are in the hand of God etc. Rabanus⁴ continues thus: « In the former chapter the sentence of the wicked was expressed, which they uttered against Christ; now their folly is condemned, because they think that the Saints perish whom they slaughter for confessing him ». But it can be continued in this manner: Well did I say that « they imitate » the devil « who are of his side⁵ ». But, for however; the souls of the just etc., « that is, of the Martyrs », according to the Gloss; which is true also of the other just, but the Martyrs are called just specially, because « he is just who neglects loss for the sake of a friend », as is had in Proverbs, the twelfth⁶; and this the Martyrs chiefly do, because for Christ they neglect the loss of things and of carnal friends and even of their own bodies, as is plain in Hebrews, the eleventh. Of the just, I say, the souls; he does not say bodies, because « the earth », that is, the body made of earth, « is given into the hands of the impious », Job, the ninth⁷. He does not say temporal things; Job, the first: « Behold, all that he hath is in thy hand » etc. But the souls are in the hand of God, that is, in his protection, and therefore they are secure; the Psalm: « He that dwelleth in the aid of the Most High » etc.; John, the tenth: « No man shall pluck them out of my hand ». And the torment of death shall not touch them, namely « of eternal » death, as the Gloss says⁸; whence Job, the fifth: « In six troubles he shall deliver thee, and in the seventh evil shall not touch thee », that is, the torment of gehenna. This torment is described in Job, the twenty-fourth: « He shall pass from the snow waters to excessive heat »; likewise in the Psalm: « He shall rain snares upon sinners, fire » etc. Now by the name of death, taken in its generality, eternal death is understood here, because that is true death; but temporal death is as it were a shadow of death; for it is a certain passage to life, according to that of John, the fifth⁹: « He cometh not into judgement », namely of condemnation, « but is passed from death to life ».

(V. 2.). In the eyes of the unwise they seemed etc. It is to be noted that the wicked and unbelieving reckon the death of the Saints a death in the separation of the conjunction of soul and body, an affliction in the pain of the conjoined, an extermination in the perdition of the soul, which they reckon perishes with the body; the way of extermination as to the subsequent incineration of the body. According to this it is read thus: They seemed, that is, the just, in the eyes of the unwise to die, namely by eternal death, when nevertheless they pass to a better life. Whence Augustine¹⁰: « So great a grace has God bestowed on the Christian faith, that death, which is admitted to be contrary to life, should become the instrument through which there is a passage to life ». In the eyes, he says, of the unwise, who « have set their eyes bowing down to the earth¹¹ », that is, who consider only present things and not things to come; and p. 126 therefore to such men they seem to die outright, but in the eyes of the wise they seem to be born, on account of which the death of the Saints is called their birthday, according to that of Job, the eleventh: « When thou shalt think thyself consumed, thou shalt rise as the day star ». And reckoned, namely by the impious, as an affliction, namely a mere affliction without any usefulness, was the going out of them, from the body, when nevertheless it is a consolation to them, according to that of Philippians, the first¹: « Having a desire to be dissolved and to be with Christ »; Bernard: « The Saints have death in desire, life in patience ». But to the reprobate the going out of their death is an affliction, and this because, as the same Bernard says, « they have pain in the going out, horror in the passage, shame in the sight of God ».

(V. 3.). And from the just way, that is, from the way of justice, they went away into extermination²; the Gloss: « That is, in the reckoning of the wicked », because « they think the palm of martyrdom an affliction and an extermination », that is, a withdrawal into nothing as to the soul, which they think is reduced to nothing; and repeat: the just went away, in the reckoning of the impious, into the way of extermination, that is, incineration, as to the body; which extermination or way of extermination is from us, that is, from our first parents; Romans, the fifth³: « By one man death entered into the world ». Or: he calls extermination temporal death, because it shuts out from the present life; but the way of extermination he calls eternal death, because it shuts out from eternal life; Baruch, the third⁴: « They are exterminated, and are gone down to hell ». And with this, there one passes or goes from deadly punishment into deadly punishment, according to that of Job, the twenty-fourth: « He shall pass from the snow waters to excessive heat ». Such men err in so reckoning; whence below, the fifth: « We fools esteemed their life madness, and their end without honour ». But they are in peace; the Gloss⁵: « Of perpetual rest, now in hope, at last in reality »; the Apocalypse, the fourteenth: « From henceforth now, saith the Spirit, that they may rest from their labours ». For the term of the just is peace; whence Isaias, the thirty-second: « The work of justice shall be peace ».

And though in the sight of men etc. Here is touched on the deliverance from the evil of present vexation, and first deliverance in hope; secondly in reality, there: Vexed in few things etc.; thirdly the cause of both, there: Because God hath tempted them etc.

(V. 4. 5.). It is said therefore: Though, for although, in the sight of men; the Gloss⁶: « Because in the sight of God a crown of glory »; they suffered torments, namely various and grievous ones, as is plain in the Martyrs, of whom in Hebrews, the eleventh: « They were stoned, they were cut asunder » etc. Their hope, namely of the just, according to that of Proverbs, the fourteenth: « The just hopeth in his death »; is full of immortality, of immortality, I say, not such as was the immortality of our first parents, namely with the possibility of dying; not such as that of the damned in hell, namely with a perpetual desire of dying; the Apocalypse, the ninth⁷: « They shall desire to die, and death shall fly from them »; not such as that of little children in limbo, namely with the lack of the glorious life, but such as that of the Blessed in heaven; Romans, the fifth: « We glory in the hope of the glory of the sons of God ». — And deservedly do they hope, because, vexed in few things, the Gloss⁸: « Bodily »; in many they shall be well disposed; Matthew, the twenty-fifth: « Because thou hast been faithful over a few things, I will place thee over many things »; Luke, the twenty-second: « I dispose to you a kingdom » etc. But what these many things are is said in Isaias, the sixty-fourth: « The eye hath not seen, O God, besides thee, what things thou hast prepared for them that wait for thee ».

But there is a doubt about what he says: Vexed in few things etc., because it is said in Hebrews, the eleventh⁹: « They were stoned, they were cut asunder » etc.

It must be said that their torments were many in themselves, but few in comparison: first in p. 127 comparison with their own reckoning, according to that of Genesis, the twenty-ninth¹: « They seemed to him », namely to Jacob, « but a few days, because of the greatness of his love ». Secondly, with the passion of Christ; Lamentations, the first: « O all ye that pass by the way »! likewise in the Psalm: « Swallowed up, joined to the rock », namely to Christ, « have been their judges », that is, the Apostles themselves and the other Martyrs. Thirdly, in comparison with the future reward; Romans, the eighth²: « The sufferings are not worthy » etc.; likewise the second to the Corinthians, the fourth: « That which is at present momentary and light of our tribulation worketh for us above measure exceedingly an eternal weight of glory ». Fourthly, in comparison with eternal affliction; Job, the sixth: « They that fear the hoary frost, the snow shall fall upon them ». Fifthly, in comparison with debt and obligation, that is, of the punishment owed for things omitted and of the obligation for things committed; the Psalm³: « What shall I render to the Lord for all the things that he hath rendered to me »?

Because God hath tempted them etc. Here is touched on the cause of the aforesaid, and first their chastisement; secondly, their purgation, there: As gold in the furnace etc.; thirdly, the future remuneration, there: And in time there shall be etc.

Well did I say that in many they shall be well disposed, because God hath tempted them; the Gloss⁴: « That is, he chastised them with various tribulations »; the second to the Corinthians, the sixth: « As chastised, and not killed ».

But on the contrary: « God tempteth no man », as is had in James, the first⁵.

It must be said that he does not tempt in order to learn, as man does; Daniel, the first⁶: « Tempt us, we beseech thee » etc.; nor in order to deceive, as the devil does; Matthew, the fourth: « The tempter coming said to him » etc.; likewise the first to the Corinthians, the seventh: « Lest satan tempt you »; but in order to instruct, as a teacher does a disciple; the Psalm: « Prove me, O Lord, and tempt me » etc.

And he found them worthy of himself, namely « of the participation of his beatitude⁷ », which is acquired through tribulations; whence Acts, the fourteenth: « Through many tribulations we must enter into the kingdom of heaven »; likewise Tobias, the third: « If he be in trial, he shall be crowned ».

(V. 6.). As gold in the furnace he hath proved them, namely on the side of the soul, purging them by the fire of tribulations, but not consuming them; the Gloss⁸: « As gold in the furnace is not burned, but proved, so the Martyrs do not fail, but are prepared for glory »; Ecclesiasticus, the second: « Gold and silver are tried in the fire, but acceptable men in the furnace of humiliation », which namely is through present tribulations; Job, the twenty-third: « He hath tried me as gold that passeth through the fire ». And as a victim of a holocaust, which is wholly burned in the sacrifice of the Lord's body; he hath received them, namely on the side of the body, by approving or accepting their devotion; Romans, the twelfth⁹: « That you present your bodies a living sacrifice, holy, pleasing unto God ». And in time, namely of retribution; the Gloss: « The death of the Saints is not perpetual, but in the day of judgement there is copious remuneration »; there shall be regard of them, that is, they shall be regarded by God, namely with the eye of mercy, which the Psalmist¹⁰ asked for, saying: « Look upon me, and have mercy on me ». Regard, I say, of them, that is, of the just, who now seem to be forsaken by God, according to that of the Psalm: « O God, my God, look upon me: why hast thou forsaken me »? likewise, despised, according to that of the Psalm: « Why turnest thou thy face away »?

The just shall shine etc. After he has treated of deliverance from evil, here he adds concerning rewarding in good, first, as to the stole of the body; secondly, as to the honour of judiciary power, there: They shall judge nations etc.; thirdly, as to the glory of divine fruition, there: They that trust in him etc.

(V. 7.). Well did I say that in time there shall be regard of them, because the just shall shine, namely by the dowry of clarity in the judgement as to the substance of the body, according to that of Matthew, the thirteenth¹¹: « Then shall the just shine as the sun »; but the sun shall shine sevenfold more than now; whence Isaias, the thirtieth: « The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold ». And like sparks they shall run to and fro, that is, able to run about through the dowry of agility, and this as to the operation or motion of the body, according to that of Isaias, the fortieth: « They that hope in the Lord shall renew their strength, they shall take wings as eagles »; Augustine¹²: « Where the spirit wills, there at once will the body be also ». Like sparks, I say, among the reeds, which they set alight and consume. The reeds he calls p. 128 here the company of the reprobate, because it is outwardly splendid through pretence, inwardly empty of truth, laden with no fruit of good work, constantly watered by the marsh of carnal concupiscence, tossed by the wind of pride, fit for eternal burning. Among these reeds the Saints are said to run to and fro, trampling them down; Malachias, the last¹: « You shall tread down the impious ». But in the spark the four dowries of the body can be noted, namely on account of its fiery clarity, subtlety, agility, and active power, through which impassibility can be understood.

(V. 8.). They shall judge nations. This is said specially of the perfect Saints, who shall judge and shall not be judged. For there will be four orders in the judgement, as the Gloss says on that of the Psalm²: « The impious shall not rise again in judgement ».

But how shall the Saints judge, since it is written in John, the fifth³: « The Father hath given all judgement to the Son »?

It must be said that there is a judgement of authority, by which the whole Trinity will judge; of discussion, by which Christ the man alone; of assessorial dignity, by which only the more perfect Saints; of approbation, by which all the good; of comparison, by which the good, that is, the less evil; Matthew, the twelfth⁴: « The men of Ninive shall rise in judgement with this generation and shall condemn it ».

And they shall rule over peoples, namely after the judgement; the Apocalypse, the fifth⁵: « We shall reign on the earth », that is, over the earthly. Or: they shall rule over peoples, after death; Matthew, the fifteenth: « The whelps eat of the crumbs that fall from the table of their masters », that is, we of the benefits of the Blessed. And there shall reign, with them, or in them, their Lord, namely Christ; the Apocalypse, the nineteenth: « King of kings » etc.; for ever; Luke, the first: « Of his kingdom there shall be no end »; the Psalm: « Thy kingdom is a kingdom of all ages ».

They that trust in him. Here he touches on the glory of fruition; and he touches on it in three things, namely in the cognition of truth, in the inherence of goodness, there: And the faithful in love; in the perfection of comprehension, there: For gift and peace is etc.

(V. 9.). He says therefore: They that trust etc., as if he said, not only shall they judge, but also they that trust in him, namely God, in the present, according to that of the Psalm⁶: « They that trust in the Lord shall be as mount Sion »; shall understand the truth, by open vision; the first of John, the third: « We shall see him as he is »; the Gloss: « According to true confidence is given the understanding of truth ». And the faithful in love, that is, loving him faithfully and inseparably, as the Apostle, who said: « Who shall separate us from the charity of Christ » etc., Romans, the eighth⁷; Ecclesiasticus, the sixth: « Nothing can be compared to a faithful friend »; shall rest in him; the Gloss: « Because in the future they shall not be able to be torn away from the fellowship of him whom here they already held by faith and hope ». There will follow, therefore, upon the intelligence of faith rest in God through love. For gift; the Gloss⁸: « Of eternal satiety »; the Psalm: « I shall be satisfied when thy glory shall appear »; likewise: « They shall be inebriated with the plenty of thy house ». And peace, « eternal », according to the Gloss; Isaias, the thirty-second: « My people shall sit in the beauty of peace »; likewise Philippians, the fourth: « And the peace of God, which surpasseth all understanding »; is to his elect, the Saints, whom God has chosen out of this world; John, the fifteenth: « You have not chosen me, but I have chosen you out of the world ». — This can also be expounded of present merit, which consists in the cognition of truth through faith, in the conformity of the human and the divine will through love, so that gift is referred to the cognition of faith, and peace to the tranquillity of love.

Secondly he provokes to the likeness of the just through the reprobation of the opposite state, in three ways.

But the impious, according to the things they have thought etc. Here he sets down the reprobation of the opposite state; and first he shows that the error of the impious concerning their own impunity is false; secondly, that their opinion concerning the reward of the continent life is erroneous, there: For happy is the barren; thirdly, concerning the penalty of incontinence, there: But the children of adulterers etc.

In the first part he touches first on the punishing of them in themselves; secondly, the equity of the punishing, there: For wisdom and discipline etc.; thirdly, the punishing overflowing even into their own, there: Their women are senseless etc.

(V. 10.). There follows therefore: But the impious etc. Well did I say that the just shall be so rewarded; but, for however; the impious, according to the things they have thought, that is, by the merit of evil thoughts, words and p. 129 deeds proceeding from their evil thoughts; shall have reproof, « that is, punishment », as the Gloss says¹; whence it says: « When the just shall enter into rest, the impious shall go into eternal punishment ». Who have neglected the just, in the neuter, « that is, justice »; or in the masculine, the just one, « that is, God himself », according to the Gloss, and this by omitting the good; Jeremias, the forty-eighth², according to another reading: « Cursed be he that doth the work of the Lord negligently »; Seneca: « Grievous is the loss that comes about through negligence ». And have revolted from the Lord, by openly committing evil; Jeremias, the second: « Know thou and see that it is an evil and a bitter thing for thee to have left thy God »; evil, on account of the punishment of loss; bitter, on account of the punishment of sense; the Gloss says: « They withdraw from the Lord who cast away discipline and wisdom »; and this is very evil.

(V. 11.). For wisdom etc. For, that is, because; he who casts away, the Gloss³: « By working evil », wisdom, concerning eternal things, discipline, concerning temporal things; or rather: wisdom, of faith, discipline, of morals; is unhappy, namely his person, that is, unworthy of happiness. But on the contrary « blessed is the man that findeth wisdom », Proverbs, the third; and therefore in the same place: « My son, reject not the discipline of the Lord »; likewise Hebrews, the twelfth: « Neglect not the discipline of the Lord ». And empty is, namely in effect, their hope, the present one; the Gloss⁴: « By which they thought that temporal things would be eternal, and that sins would go unpunished »; Ecclesiasticus, the thirty-fourth: « The hope of a man void of understanding is vain and deceitful ». And their labours, in enduring, without fruit; the Gloss: « Of eternal reward »; Ecclesiastes, the tenth: « The labour of fools shall afflict them ». On the contrary it is said to the just man⁵: « For thou shalt eat the labours of thy hands: blessed art thou, and it shall be well with thee ». From this it is plain that the life of the impious is laborious; whence below, the fifth: « We have walked through hard ways », but fruitless ones; whence Habacuc, the second: « For the people shall labour in a great fire, and the nations in vain, and they shall faint ». And their works unprofitable, in acting; unprofitable, « because they do not merit the heavenly habitation », as the Gloss says⁶; Galatians, the fifth: « They who do such things shall not obtain the kingdom of God ». — From the aforesaid it is plain that such men obtain four evils, which are: unhappiness of the person, emptiness of hope, fruitlessness of labour, unprofitableness of work, or demeritorious work.

(V. 12. 13.). Their women etc., as if he said: not only they themselves, but also their women, that is, their wives, are senseless, that is, lacking wisdom; and their sons most wicked, because imitators of their fathers' crime, of crime, I say, against themselves and against their neighbour and against God, and therefore most wicked. — Cursed is their creature, « that is, their making, according to the Gloss⁷; for wisdom does not curse the things that God created by blessing, but shows the operation of the reprobate to be worthy of eternal curse ».

According to the Gloss⁸ these things can be expounded allegorically of heretics, so that we say: Women, « that is, carnal pleasures, or depraved interpretations or dogmas »; and sons, « that is, depraved works »; and their creature, that is, their disciples. — Or: cursed is the creature, not simply, but theirs, inasmuch as it comes into their abuse.

For happy is the barren etc. Here he shows the reward of the continent life, which the reprobate thought to be nothing; and first he shows it on the side of the female sex; secondly, on the side of the male sex: And the eunuch etc.

He says therefore: For etc., as if: well did I say that their women and the sons procreated from their lust are cursed, for on the contrary happy is the barren, that is, she who is chaste in body; and he sets down the consequent for the antecedent; and undefiled, in mind; Luke, the twenty-third⁹: « Blessed are the barren, and the wombs that have not borne »; who has not known, by the knowledge of experience, the bed in transgression, « of adultery », says the Gloss. But how great the sin of adultery is, is touched on in Ecclesiasticus towards the end, as it were throughout, and in Proverbs, the sixth: « The fault is not so great when a man hath stolen » etc.; and further on: « But he that is an adulterer, for the folly of his heart shall destroy his own soul ». — The Gloss¹⁰ also expounds this of spiritual adultery, saying: « Happy is the soul chaste and continent, which is polluted neither by heresy nor by idolatry ». She shall have fruit; the Gloss: « The fruit of eternal beatitude », namely either the thirtyfold, which is owed to the married, or the sixtyfold, which to widows, or the hundredfold, which to virgins. Of this manifold fruit it is said in the parable p. 130 of the seed, Luke, the eighth¹: « And being sprung up, it yielded fruit, another a hundredfold » etc. In the regard of holy souls; the Gloss: « In the day of judgement, when God shall regard holy souls by rewarding them, and they shall regard him by contemplating ».

(V. 14.). And the eunuch etc. Here, on the side of the male sex, there is touched on first the merit of continence; secondly the reward, there: There shall be given etc.; thirdly, the reason for the reward: For of good labours etc.

(V. 14.). There follows therefore: And the eunuch, « who namely has made himself a eunuch for the kingdom of heaven », Matthew, the nineteenth². Who has not wrought iniquity with his hands, that is, has not committed the sin of incontinence in deed, but is clean in body. Nor thought most wicked things against God, that is, has not sinned by consent or will, but is clean in heart; for both cleannesses are required; whence Augustine³: « Where the Lord, judging, shall find corruption of the mind, he will condemn the incorruption of the body as well ». The eunuch, I say, such a one, repeat: is happy, now in hope, but at last in reality. For there shall be given to him, namely in the present, the chosen gift of faith; of faith, I say, which beatifies in hope, according to that of John, the twentieth⁴: « Blessed are they that have not seen, and have believed ». He calls the gift of faith a chosen gift, because it is given by divine election and makes men elect; Philippians, the first: « Unto you it is given, not only to believe in him, but also to suffer for him ». And a lot, that is, a portion in the future, in the temple of God; the Gloss⁵: « In heaven »; the Psalm: « The Lord is in his holy temple; the Lord's throne is in heaven ».

But on the contrary: Because in the Apocalypse, the twenty-first⁶: « I saw no temple therein », namely in the city above.

It must be said that there is no material temple there, but a spiritual one.

Most acceptable. It is to be noted that a lot is acceptable in the goods of nature, more acceptable in the goods of grace, most acceptable in the goods of glory. This is « the best gift », of which James, the first⁷.

(V. 15.). For glorious is the fruit of good labours; the Gloss⁸: « That is, eternal joy »; the first to the Corinthians, the third: « Every man shall receive his own reward according to his own labour ». And the root of wisdom which shall not fall, intransitively; « for wisdom is the root of this fruit ». This root does not fall, because « it brings the fruit of perpetual salvation », according to the Gloss⁹; Ecclesiasticus, the first: « The root of wisdom is to fear the Lord ». This root is known to few; the Psalm: « There is no fear of the Lord before their eyes »; Ecclesiasticus, the first: « To whom hath the root of wisdom been revealed »?

But the children of adulterers etc. Here he determines the punishment of incontinence, which the reprobate thought to be nothing, and first is touched on the punishment to be inflicted on them in the future; secondly, that inflicted in this world, there: And if indeed; thirdly, the reason for the punishment, there: Nations etc.

(V. 16.). He says therefore: Children etc. Well did I say that the continent shall be rewarded; but, for however; the children of adulterers, namely imitators of their fathers' incontinence; shall be in consummation¹⁰, « that is, in eternal consumption », according to the Gloss; Exodus, the twentieth: « Avenging the sins of the fathers upon the children », namely upon the imitators of the fathers' crime. And from the wicked bed, namely of adultery, the seed, supply: produced, shall be exterminated; the Gloss: « In the future », namely when they shall be cast out beyond the bounds of the land of the living; whence Baruch, the third: « They are exterminated, and are gone down to hell ». But the Gloss¹¹ expounds otherwise of the children and the seed, that is, of the disciples of heretics, whom he threatens here with the punishment of sense and the punishment of loss, because they adulterate the word of God. Of such it is said in the second to the Corinthians, the second: « We are not as many, adulterating the word of God ».

(V. 17.). And if indeed they shall be of long life, namely in this world, they shall be counted for nothing, namely without any worth in themselves; Augustine¹²: « Sin is nothing, and men become nothing when they sin ». Or: they shall be counted for nothing, according to the Gloss: « That is, their memory shall lack blessing for ever ». And without honour, namely p. 131 shown by others; the first of Kings, the second¹: « They that despise me shall be despised ». Without honour, I say, shall be their last old age, which nevertheless ought to be venerable; whence Leviticus, the nineteenth: « Honour the person of the aged man »; likewise here below, in the fourth chapter: « Venerable old age is not that of long time, nor counted by the number of years ».

(V. 18. 19.). And if they shall have died more quickly, namely overtaken by death, according to that of the Psalm²: « Bloody and deceitful men shall not live out half their days ». They shall not have hope, that is, the thing hoped for after death, namely eternal life, because « the hope of the impious shall perish », Proverbs, the tenth. Nor in the day of recognition, namely the universal one, which will be in the judgement, according to the Gloss³. Now the day of judgement is called the day of recognition as to the good, because then they will be recognized by God, as the brothers of Joseph were by him, Genesis, the forty-fifth. Likewise, as to the wicked, because their hidden things will be known; the first to the Corinthians, the fourth: « He will bring to light the hidden things of darkness » etc. Likewise, as to God himself, because he will be known by the Saints; the first to the Corinthians, the thirteenth: « Then I shall know, even as I am known ». Likewise, as to Christ the man, because then he will be seen openly by all; Isaias, the fortieth⁴: « All flesh shall see that the mouth of the Lord hath spoken »; likewise of the same, the fifty-second: « All the ends of the earth shall see the salvation of our God »; likewise the Apocalypse, the first: « Every eye shall see him ». Likewise, as to the world itself, in which nothing will then lie hidden or be concealed, according to that of the Psalm: « The foundations of the world were discovered ». Nor in the day, I say, of recognition, repeat: shall they have address, that is, a gentle or consoling one, but a most harsh dismissal; whence Matthew, the twenty-fifth⁵: « Depart from me, you cursed » etc. — For wicked nations⁶, that is, the doers or imitators of iniquity, are of a dire consummation, that is, end, namely they have harshness of punishment in the end, whatever may be the case with the beginning or with the middle, because⁷:

The last things do not answer to the first with the same course;

Ecclesiasticus, the forty-first⁸: « The inheritance of the children of sinners shall perish, and with their posterity shall be a perpetual reproach ».

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