Bonaventure

Capitulum IV.

Tertio, de iustitia hominis ad se ipsum agitur duplici comparatione.

O quam pulcra est etc. Hic agit de iustitia hominis ad se ipsum. Commendat autem iustitiam, reprobat iniustitiam, comparando statum iustorum statui iniustorum primo ante iudicium, scilicet in hoc capitulo; secundo, in iudicio, capitulo sequenti.

Primo comparatur status iustorum statui iniustorum ante iudicium tripliciter.

Ante iudicium tripliciter: primo, quantum ad statum vitae praesentis; secundo, quantum ad statum mortis: Iustus si morte; tertio, quantum ad statum post mortem: Condemnat etc.

Primo, quoad statum vitae praesentis dupliciter.

In prima parte primo ostenditur status iustorum commendabilis ex se; secundo, ex status oppositi, scilicet iniustorum, reprobatione: Multigena etc. — Statum iustorum primo commendat a decore; secundo, ab immortalitate: Immortalis est etc.; tertio, ab aedificatione: Cum praesens etc.; quarto, a remuneratione: Et in perpetuum etc.

(Vers. 1.). O quam pulcra etc., quasi dicat: ita dixi⁹, « quod nationes impiorum sunt dirae consummationis »; sed o quam pulcra etc., admirando hoc dicit; pulcra, « quantum ad opera »; casta generatio, « quantum ad innocentiam mentis »; cum claritate, « quantum ad virtutum nitorem », secundum Glossam¹⁰. Canticorum quarto: « Tota pulcra es, amica mea » etc.; item Lucae duodecimo: « Sint lumbi vestri praecincti », per innocentiam, « et lucernae ardentes », per virtutum nitorem; « et vos similes hominibus exspectantibus dominum suum », per bonorum operum sollicitudinem. Et bene dixi, quod pulcra est, scilicet pulcritudine spirituali. Immortalis enim est memoria illius, per felicem recordationem; Proverbiorum decimo¹¹: « Memoria iusti cum laudibus ». Quoniam et apud Deum nota est, per approbationem; secundae ad Timotheum secundo: « Novit Dominus, qui sunt eius ». Et apud homines, scilicet p. 132 ratione utentes et sapientes per laudem seu laudis continuationem; Ecclesiastici quadragesimo quarto: « Sapientiam », scilicet Sanctorum, « ipsorum narrent populi, et laudem eorum nuntiet Ecclesia ».

(Vers. 2.). Et bene dixi, quod immortalis est etc. Cum enim praesens est, « scilicet in vita praesenti¹ », illam imitantur, quasi exemplar pulcherrimum; ad Philippenses tertio: « Imitatores mei estote ». Et desiderant eam, scilicet iustorum pulcram et castam generationem videre, scilicet ad imitandum; cum se eduxerit, de vita ista per mortem; Iob nono: « Transierunt quasi naves poma portantes », quae scilicet post suum transitum relinquunt odorem; Canticorum primo: « Curremus in odorem unguentorum tuorum ».

Notandum, quod iustos educit Deus de vita praesenti effective, secundum illud Psalmi²: « Educ de custodia », scilicet de carcere, « animam meam ». Ipsi autem educunt se ipsos consentiendo, vel hoc desiderando et petendo; in Psalmo: « Sitivit anima mea ad Deum, fontem vivum; quando veniam et apparebo ante faciem Dei »?

Et in perpetuum coronata, scilicet corona vitae perpetuae; Apocalypsis secundo³: « Esto fidelis usque ad mortem, et dabo tibi coronam vitae ». Triumphat, id est triumphando acquirit, praemium incoinquinatorum certaminum, id est, quod debetur certaminibus incoinquinatis, id est non inquinatis per defectum perseverantiae; praemium, inquam, vincens, praemium datum pro certamine certatorio, ut dicit Glossa⁴; unde primae ad Corinthios nono: « Illi, ut corruptibilem coronam accipiant, nos autem incorruptam ». Vel: praemium vincens, id est superans magnitudinem persecutionum, secundum illud ad Romanos octavo: « Non sunt condignae passiones huius temporis ad futuram gloriam, quae revelabitur in nobis »; unde Glossa: « Praemium, quod maius est illis certaminibus et persecutionibus, quas sustinuerunt in praesenti ».

Multigena etc. Hic tangit statum iniustorum reproborum, ipsum⁵ vituperando, primo in se ipsis; secundo in ramis: Et si in ramis; tertio in fructibus: Et fructus; quarto in posteris: Ex iniquis etc.

(Vers. 3.). Multigena autem etc., quasi dicat: talis est pulcra et casta iustorum generatio. Autem, pro sed; multigena multitudo impiorum etc.; Ecclesiastae primo⁶: « Stultorum infinitus est numerus ». Tangit autem hic triplicem pluralitatem seu multitudinem impiorum in tribus verbis, scilicet quia spargitur per diversos errores quoad rationalem, contra quod Iacobi tertio⁷: « Nolite plures magistri fieri »; item, per diversos appetitus quoad concupiscibilem; Osee decimo: « Divisum est cor eorum, nunc interibunt »; item, per diversa odia quantum ad irascibilem; Michaeae tertio: « Ierusalem in acervum lapidum erit », id est sine cemento caritatis. Primam tangit vel innuit per hoc quod dicit: Multigena, id est multos generans errores; secundam, per hoc quod dicit: Multitudo, quasi sine caritatis unitate vel vinculo; tertiam, per hoc quod dicit: Impiorum, pluraliter, id est sine pietate, sed cum multa crudelitate. Multigena, inquam, multitudo impiorum non erit utilis, « immo nociva », ut dicit Glossa⁸; Isaiae trigesimo: « Non fuerunt in auxilium et in aliquam utilitatem, sed in confusionem et in opprobrium ».

Sed contra: « Quia, sicut dicit Augustinus⁹, si pauciores essent mali quam boni, non auderent exercere bonos »; hoc autem exercitium est bonis utile, quia dicit Gregorius, quod « Abel esse non potest, quem Cain malitia non exercet ». Item in Psalmo¹⁰: « Supra dorsum meum fabricaverunt peccatores », scilicet coronam perpetuam mihi.

Sed dicendum, quod hanc utilitatem non consequentur iusti ex impiorum intentione, quia non intendent eis prodesse; sed ex sua bonitate, vel ex sua bona voluntate, malis eorum bene utente.

Et spuria vitulamina non dabunt radices altas etc. Ita habet littera Rabani et omnium antiquorum; item Ambrosius in quadam epistola¹¹ dicit quibusdam: « Vos estis nobilia vitulamina », id est nobiles plantationes. Sed Augustinus dicit, quod melius diceretur adulterinae plantationes; et propter hoc remansit in textu adulterinae plantationes in novis Bibliis.

p. 133 Notandum autem, quod vitulamina sunt plantae infructuosae, quae nascuntur iuxta truncum vitis, unde dicitur vitulamen a vite¹; vel secundum quosdam dicitur a vitulo, quia talis planta nascitur in terra vitulis sive bobus arata. Spurius autem dicitur idem quod ignobilis vel degenerans; unde spuria vitulamina, id est plantationes degenerantes vel innaturales, et adulterinae plantationes, id est generationes impiae, de spirituali adulterio natae, scilicet per propagationem impietatis multiplicatae; Matthaei duodecimo²: « Generatio mala et adultera signum quaerit ».

Non dabunt radices altas, in se, id est cogitationes et affectiones in caelum tendentes, sed in terra defixas. Homo enim secundum Philosophum³ est arbor eversa; unde radices suas debet mittere et figere sursum, scilicet suum intellectum et affectum; unde in Psalmo⁴: « Meditatio cordis mei in conspectu tuo semper »; item: « Stantes erant pedes nostri in atriis tuis, Ierusalem »; item: « Domine, ante te omne desiderium meum »; item ad Colossenses tertio: « Quae sursum sunt quaerite », scilicet investigando intellectu; « quae sursum sunt sapite », saporando affectu; Psalmus: « Gustate et videte ». Nec stabile firmamentum, vel fundamentum, scilicet rectae fidei ad Deum, collocabunt; fides enim est velut fundamentum spiritualis aedificii; unde ad Hebraeos undecimo⁵: « Fides est substantia rerum sperandarum » etc.; primae ad Corinthios tertio: « Fundamentum aliud nemo potest ponere, praeter id quod positum est, quod est Christus Iesus », id est fides de Christo Iesu. — Aliter secundum Glossam⁶ exponitur de haereticis et eorum discipulis.

(Vers. 4.). Sequitur: Et si in ramis, id est exterioribus bonis etc. Tales erant rami illius Babylonicae arboris, scilicet Nabuchodonosor, Danielis quarto⁷. In tempore germinaverunt, id est, ad tempus modicum aliquod boni principium ostenderunt, secundum illud Isaiae decimo octavo: « Immatura perfectio germinabit ». Infirmiter posita, « id est ad horam », ut dicit Glossa⁸; vel: infirmiter posita, id est debiliter in bono radicata, a vento commovebuntur, id est a tentatione leviori, secundum illud Ezechielis decimo septimo: « Nonne, cum tetigerit eam ventus urens, siccabitur »? Et a nimietate ventorum, id est persecutione graviori, eradicabuntur; Glossa⁹: « Penitus evellentur »; Matthaei decimo quinto: « Omnis plantatio, quam non plantavit Pater meus caelestis, eradicabitur ».

(Vers. 5.). Confringentur enim rami inconsummati, scilicet sine spe reparationis a persecutione gravissima; Iob decimo quinto¹⁰: « Ramos eius arefaciet flamma »; vel: confringentur enim rami inconsummati, id est doctrinae eorum vel operationes carentes caritatis perfectione; ad Colossenses tertio: « Super omnia caritatem habete, quae est vinculum perfectionis ». Et fructus illorum, scilicet proprii, id est opera eorum mala, secundum illud Matthaei septimo¹¹: « Arbor mala fructus malos facit »; inutiles, ut non reficiant; Isaiae quinquagesimo nono: « Opera eorum opera inutilia ». Et acerbi ad manducandum, ut non delectent, sed torqueant; Deuteronomii trigesimo secundo: « Uva eorum, uva fellis et botrus amarissimus »; Ezechielis decimo octavo: « Patres comederunt uvam acerbam » etc. Et ad nihilum apti, ut in nullo de se proficiant; Ezechielis decimo quinto: « Cum esset integrum, non erat aptum ad opus; quanto magis, cum ignis illud devoraverit ».

(Vers. 6.). Ex iniquis etc., quasi diceret: vere multigena multitudo impiorum non erit utilis etc. Ex iniquis enim omnes¹² filii, qui nascuntur, non solum nativitate propagationis, sed etiam imitationis, de qua Ioannis octavo¹³: « Vos ex patre diabolo estis ». Testes sunt nequitiae adversus <!-- page 134 --> parentes, per pravitatis similitudinem, in interrogatione sua, id est in iudicii divini examinatione, quoniam Deus iustus iudex « interrogabit opera » eorum, infra capitulo sexto; item eorum verba; Matthaei duodecimo: « De omni verbo otioso » etc.; item eorum cogitationes; supra capitulo primo: « In cogitationibus impii interrogatio erit » etc.

Allegorice exponit hoc Glossa¹ de haereticis, qui sunt multigena multitudo, quia per diversas sectas diversorum haeresiarcharum dividuntur; qui inutiles sunt Ecclesiae, immo nocivi, quia eam persequuntur. Adulterinae plantationes sunt eorum discipuli, qui ex eorum doctrina erronea generantur. Radices altas non dant, quia in Christo Deo et homine non collocantur. Eorum rami sunt instabiles, quia, si quid boni habere videntur, tempore persecutionis ab Ecclesia evelluntur. Fructus eorum inutiles, quia doctrinis eorum et expositionibus homines simplices invenenantur. Filii eorum sunt testes nequitiae adversus parentes, quia ex multiplicatione discipulorum errores magistri gravius damnabuntur.

Secundo, quoad statum mortis tripliciter.

Iustus autem etc. Hic ponit comparativam commendationem iustorum quoad statum mortis; et primo ostenditur hic, non esse Sanctis damnosa temporalis mortis acceleratio; secundo subditur accelerationis ratio, ibi: Placens Deo; tertio populi aspicientis stulta opinio: Populi autem videntes.

(Vers. 7.). Iustus autem etc., quasi dicat: sic est de iniquis; autem, pro sed; iustus si morte praeoccupatus fuerit, id est accelerata ante tempus morte praeventus, secundum illud Isaiae trigesimo octavo²: « Dum adhuc ordirer, succidit me ». Bene dixit: praeoccupatus, quia subita morte, id est improvisa, non potest mori iustus, quia dicitur in Psalmo de persona iusti: « Providebam Dominum in conspectu meo semper » etc.; item: « Anima mea in manibus meis semper », quasi dicat: paratus sum reddere eam, quandocumque Deo placuerit, quod ego moriar. Iustus, inquam, si praeoccupatus fuerit, in refrigerio erit, scilicet aeternae quietis; Psalmus: « Transivimus per ignem et aquam, et eduxisti nos in refrigerium ».

(Vers. 8. 9.). Senectus enim etc., quasi dicat: nec obest praeoccupatio aetatis; senectus enim venerabilis etc.; Glossa³: « Non aetas corporis, sed vitae maturitas et morum probitas laudatur »; venerabilis, inquam, id est digna veneratione apud Deum et Angelos et homines iustos; est non diuturna, multitudine dierum; Iob trigesimo secundo: « Non sunt longaevi sapientes »; nec numero annorum computata, id est nec multitudine annorum. « Puer enim centum annorum morietur, et peccator centum annorum maledictus erit », Isaiae sexagesimo quinto. Cani enim sunt sensus hominis, id est loco canorum; Glossa⁴: « Quasi: bene est canus qui bene est sensatus », secundum illud Danielis decimo tertio: « Tibi dedit Deus honorem senectutis », id est discretionem et sapientiam, quae solet esse in senibus, secundum illud Iob duodecimo: « In antiquis est sapientia, et in multo tempore prudentia »; item Ecclesiastici vigesimo quinto: « Corona senum multa peritia ». — Et aetas senectutis, id est aetatis vicem supplens, vita immaculata, « quasi dicat: bene est senex mundus et simplex⁵ »; Proverbiorum decimo sexto: « Corona dignitatis senectus, quae in viis iustitiae reperietur ».

Placens Deo etc. Hic ponitur multiplex ratio accelerandae mortis, quarum prima est iustorum dignitas; secunda, mortis utilitas: Raptus est etc.; tertia, vitae periculositas: Fascinatio etc.; quarta, temporis opportunitas: Consummatus etc.; quinta, beneplacita Dei voluntas: Placita etc.

(Vers. 10.). Placens Deo, scilicet per veram fidem, secundum illud ad Hebraeos undecimo⁶: « Sine fide impossibile est placere Deo »; factus dilectus, propter perfectam dilectionem, secundum illud Proverbiorum octavo: « Ego diligentes me diligo »; et vivens, scilicet per gratiam, non moriens per culpam; inter peccatores, scilicet impollutus, quod valde magnum est, cum scriptum sit in Psalmo⁷: « Cum perverso perverteris »; sed iustus quasi lilium inter spinas, quia nec amittit suae puritatis candorem nec suae famae odorem; Canticorum secundo: « Sicut lilium inter spinas » etc. Translatus est, de exilio huius mundi ad patriam caelestem, de morte ad vitam, de certamine ad coronam.

Notandum, quod multiplex est translatio: prima, de culpa in gratiam; primae Ioannis tertio⁸: « Nos scimus, quia translati sumus de morte », scilicet culpae, « ad vitam », gratiae, « quoniam diligimus fratres ». Secunda, de gratia imperfecta ad perfectam gratiam; secundae ad Corinthios tertio: « Transformamur in eandem imaginem a claritate in claritatem, tanquam a Domini Spiritu ». Tertia, de gratia perfecta ad gloriam; de qua hic: Translatus est.

(Vers. 11.). Raptus est, quasi dicat: non solum translatus est, sed raptus, quia cito mortuus et p. 135 quasi praeter naturae debitum per violentiam sublatus. Est autem raptus Sanctorum in vita sua; unde secundae ad Corinthios duodecimo¹: « Scio hominem ante annos quatuordecim raptum » etc.; et in morte, de quo hic: Raptus est etc.; et post mortem, de quo primae ad Thessalonicenses quarto: « Rapiemur cum illis in nubibus obviam Christo in aëra ». Raptus est, inquam, ne malitia, id est aperta iniquitas, mutaret intellectum eius, ipsum a veritate et sinceritate fidei avertendo; aut ne fictio, id est simulata aequitas, de qua Augustinus²: « Simulata aequitas non est aequitas, sed duplex iniquitas, quia est iniquitas et simulatio ». Ne fictio, inquam, deciperet, id est corrumperet, animam illius, scilicet affectum eius a dilectione Dei avertendo; secundae ad Corinthios undecimo: « Timeo, ne, sicut serpens Evam seduxit astutia sua, ita corrumpantur sensus vestri ».

(Vers. 12.). Fascinatio enim etc., quasi dicat: bene erat ei necesse, ut sic raptus esset etc.; fascinatio enim nugacitatis, ab exteriori, id est nugax et adulatoria laudatio, secundum quod homines maligni dicuntur laudando pueros fascinare ipsos; obscurat bona, scilicet iustorum, etsi non destruat illa; obscurat, inquam, quia facit, non videri defectus et imperfectiones ipsorum bonorum, et per hoc superbire de ipsis; ad Galatas tertio³: « O insensati Galatae! quis vos fascinavit » etc.; primae ad Corinthios decimo quinto: « Corrumpunt bonos mores colloquia prava ». Et inconstantia concupiscentiae, ab interiori, scilicet concupiscibilis, quae facit hominem inconstantem; Iacobi primo: « Vir duplex animo », scilicet qui partim sequitur rationem, partim sensualitatem, « inconstans est in omnibus viis ». Inconstantia, inquam, concupiscentiae, id est concupiscibilis, transvertit, scilicet de bono in malum, sensum sine malitia, id est prius bonum et simplicem; Iacobi primo: « Unusquisque tentatur a concupiscentia sua abstractus et illectus ».

(Vers. 13.). Consummatus in brevi, id est perfectus in gratia modico tempore; Isaiae decimo⁴: « Consummatio abbreviata inundabit iustitiam »; explevit tempora multa, scilicet expletione meriti, quia acquisivit tempore parvo meritum, quod alii acquirunt per multa tempora; vel: expletione praemii, quia adeptus est aeternitatem, quae perfectione superat tempora multa.

(Vers. 14. 15.). Placita enim erat Deo anima eius; ecce, causa consummationis, scilicet gratia et dilectio divina. Placita, inquam, per fidem cordis intus et mansuetudinem morum exterius; Ecclesiastici primo⁵: « Beneplacita est Deo fides et mansuetudo ». Propter hoc properavit educere illum de medio iniquitatum, id est de mundo, qui plenus est iniquitate; primae Ioannis quinto: « Totus mundus in maligno positus est ».

Populi autem; Glossa⁶: « Persecutores »; videntes, « poenam », et non intelligentes, « futuram gloriam », nec ponentes in praecordiis, id est intus in corde, quamvis aliquando audiant praedicari; Isaiae quinquagesimo septimo⁷: « Iustus perit, et non est qui recogitet »; talia, scilicet, quae consequuntur; supra capitulo tertio: « Visi sunt oculis insipientium mori, illi autem sunt in pace ». — Quoniam gratia Dei, scilicet ad bene operandum; primae ad Corinthios decimo quinto⁸: « Non ego, sed gratia Dei mecum »; et misericordia est in Sanctos eius, ad liberandum de malis; Ecclesiastici ultimo: « Liberasti me secundum multitudinem misericordiae nominis tui »; et respectus in electos illius, scilicet ad praemium consequendum; Glossa: « Id est condigna retributio ». Et nota, quod sancti dicuntur per praesentem iustitiam; electi, per aeternam praedestinationem, secundum illud ad Ephesios primo⁹: « Elegit nos in ipso ante mundi constitutionem, ut essemus sancti et immaculati in conspectu eius in caritate ».

Tertio, quoad statum post mortem quadrupliciter.

Condemnat autem etc. Hic ponitur comparativa commendatio iustorum quantum ad statum post mortem; et primo, in comparatione impiorum¹⁰ adhuc viventium; secundo, in comparatione morientium: Et erunt post haec etc.; tertio, mortuorum: Quoniam disrumpet etc.; quarto, resurgentium: Venient in cogitationibus peccatorum etc.

In prima parte tangitur primo impiorum a iustis condemnatio; secundo, condemnationis ratio: Videbunt enim finem sapientis.

(Vers. 16.). Condemnat autem iustus mortuus vivos impios; Glossa¹¹: « Martyr persecutores suos », scilicet comparatione melioris facti, sicut Ninivitae, Matthaei duodecimo. Et iuventus celerius <!-- page 136 --> consummata, scilicet hominis iusti, longam vitam iniusti; Glossa¹: « Id est persecutoris », quia plus boni fecit tempore modico quam ille multo, unde districtius iudicabitur; Apocalypsis secundo: « Dedi illi tempus, ut poenitentiam ageret, et non vult poenitere » etc.

(Vers. 17.). Videbunt etc. Hic ponitur duplex ratio praedictae condemnationis, scilicet ignorantia et contemptus. Primam ponit dicens: Videbunt enim, scilicet impii, finem, « id est mortem », ut dicit Glossa²; sapientis; Glossa: « Id est Martyris »; unde de Martyre legitur illud Ecclesiastici decimo quarto: « Beatus vir, qui in sapientia morabitur ». Et non intelligent, quid cogitaverit de illo Deus, « id est, quod ei cogitaverit dare in futuro, secundum Glossam³, vitam aeternam »; Proverbiorum vigesimo octavo: « Viri mali non cogitant iudicium ». Et quare munierit illum Dominus, scilicet in praesenti; Glossa: « Armis fidei », secundum illud ad Ephesios sexto: « In omnibus sumentes scutum fidei »; item: « Induite vos armaturam Dei ».

(Vers. 18.). Deinde ponit secundam rationem dicens: Videbunt eum, quasi dicat: et quia haec non intelligunt, videbunt eum, Glossa⁴: « Mori »; et contemnent illum, unde infra capitulo quinto: « Hi sunt, quos aliquando habuimus in derisum » etc.; item Iob duodecimo: « Deridetur iusti simplicitas ». Sic contempserunt Iudaei Christum morientem.

Illos autem, scilicet impios, Dominus irridebit; Glossa⁵: « In iudicio », id est, dignos irrisione iudicabit ut fatuos; Psalmus: « Qui habitat in caelis irridebit eos » etc. Nec solum in iudicio generali, sed etiam in particulari, id est in morte; unde Proverbiorum primo: « Ego quoque in interitu vestro ridebo » etc.

(Vers. 19.). Et erunt post haec, scilicet post bonorum persecutionem et Domini irrisionem, id est, postquam bonos in praesenti afflixerint, et ipsi a Deo in morte derisi fuerint; erunt decidentes, id est deorsum per casum mortis in infernum cadentes; Psalmus⁶: « Quemadmodum olera herbarum cito decident ». Sine honore, id est societatis beatorum; et in contumelia, scilicet confusionis reproborum; inter mortuos; Glossa: « Damnatos »; in perpetuum, id est sine fine; Ieremiae vigesimo tertio: « Dabo vos in opprobrium sempiternum et in contumeliam sempiternam, quae nunquam oblivione delebitur ».

Quoniam disrumpet etc. Hic tangitur commendatio iustorum in comparatione impiorum mortuorum; et primo tangitur separatio a corpore; secundo, evulsio a mundo: Et commovebit; tertio, exclusio a gloria: Et usque ad summum, vel supremum; quarto, detrusio in poenam: Et erunt gementes; quinto, deletio ab hominum memoria: Et memoria eorum peribit, vel periet.

(Vers. 19.). Sequitur igitur: Quoniam disrumpet etc. Bene dixi, quod erunt decidentes etc., quoniam disrumpet illos, « scilicet Dominus », secundum Glossam⁷; Osee decimo tertio: « Dirumpam interiora iecoris eorum ». Illos, inquam, inflatos, vento superbiae; primae ad Corinthios quinto: « Et vos inflati estis, et non magis luctum habuistis ». Sine voce, « excusationis »; Matthaei vigesimo secundo: « At ille obmutuit ». Et commovebit illos a fundamentis; Glossa⁸: « Evertet vitam illorum, quam stabilem esse putabant »; Iob vigesimo secundo: « Qui sublati sunt ante tempus suum, et fluvius subvertit fundamentum eorum ». Et usque ad supremum desolabuntur, id est in tantum, quod locum supremum amittent, id est usque ad hoc, quod a celsitudine gloriae excludentur, sicut fatuae virgines, quibus legitur quod « clausa est ianua », Matthaei vigesimo quinto⁹. Et usque ad summum desolabuntur, id est, punientur, quousque reddant quadrantem novissimum, id est poenam pro omni peccato, tam magno quam minimo; Matthaei quinto: « Non exies inde, donec reddas novissimum quadrantem ». Prima tamen expositio magis concordat cum divisione praedicta. Et erunt gementes; Glossa¹⁰: « In poenis; quia nulla consolatione relevabuntur ». Et memoria eorum, non quaecumque, sed felicis recordationis; periet, apud Deum et homines, secundum illud Psalmi: « Vultus Domini super facientes mala, ut perdat de terra memoriam eorum ».

(Vers. 20.). Venient tandem, scilicet in fine mundi; unde Glossa¹¹: « Ad iudicium »; tunc enim de inferno exibunt. Venient, inquam, in cogitatione peccatorum suorum, remordente eos conscientia, timidi, de poena inferenda; infra capitulo quinto: « Videntes turbabuntur timore horribili ». Et traducent illos; Glossa¹²: « In ignem aeternum »; ex adverso; Glossa: « Accusantes eos », sicut adversarius accusat adversarium suum; iniquitates ipsorum, id p. 137 est peccata ab eis perpetrata corde, ore, vel opere; Ieremiae secundo: « Arguet te malitia tua ». Peccata autem dicuntur accusare reprobos, quia erunt materia accusationis et damnationis eorum; ad Romanos secundo: « Cogitationum inter se accusantium, aut etiam defendentium » etc.

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Chapter IV.

Thirdly, the justice of man towards himself is treated by a twofold comparison.

O how beautiful is etc. Here he treats of the justice of man towards himself. Now he commends justice and reproves injustice, comparing the state of the just with the state of the unjust, first before the judgement, namely in this chapter; secondly, in the judgement, in the following chapter.

First the state of the just is compared with the state of the unjust before the judgement, in three ways.

Before the judgement in three ways: first, as to the state of the present life; secondly, as to the state of death: The just, if by death; thirdly, as to the state after death: But condemneth etc.

First, as to the state of the present life, in two ways.

In the first part there is shown first the state of the just as commendable in itself; secondly, from the reprobation of the opposite state, namely of the unjust: The multiplied etc. — The state of the just he commends first from its comeliness; secondly, from its immortality: It is immortal etc.; thirdly, from its edification: When it is present etc.; fourthly, from its remuneration: And for ever etc.

(V. 1.). O how beautiful etc., as if he were saying: so I have said⁹, « that the nations of the impious are of a dire consummation »; but O how beautiful etc., he says this in wonder; beautiful, « as to works »; the chaste generation, « as to innocence of mind »; with glory, « as to the brightness of the virtues », according to the Gloss¹⁰. The Canticle, the fourth: « Thou art all fair, my love » etc.; likewise Luke, the twelfth: « Let your loins be girt », through innocence, « and lamps burning », through the brightness of the virtues; « and you yourselves like to men who wait for their lord », through solicitude for good works. And well did I say that it is beautiful, namely with a spiritual beauty. For the memory thereof is immortal, through a happy remembrance; Proverbs, the tenth¹¹: « The memory of the just is with praises ». Because it is known both with God, through approval; the second to Timothy, the second: « The Lord knoweth who are his ». And with men, namely p. 132 those using reason and the wise, through praise or the continuation of praise; Ecclesiasticus, the forty-fourth: « Let the people », namely of the Saints, « shew forth their wisdom, and the church declare their praise ».

(V. 2.). And well did I say that it is immortal etc. For when it is present, « namely in the present life¹ », they imitate it, as a most beautiful exemplar; Philippians, the third: « Be ye followers of me ». And they desire it, namely to see the beautiful and chaste generation of the just, namely in order to imitate it; when it hath withdrawn itself, from this life through death; Job, the ninth: « They have passed by as ships carrying fruits », which namely after their passing leave behind a fragrance; the Canticle, the first: « We will run after the odour of thy ointments ».

It is to be noted that God leads the just out of the present life effectively, according to that of the Psalm²: « Bring my soul out of prison », namely out of the jail. But they lead themselves out by consenting, or by desiring and asking for this; in the Psalm: « My soul hath thirsted after God, the living fountain; when shall I come and appear before the face of God »?

And crowned for ever, namely with the crown of perpetual life; the Apocalypse, the second³: « Be thou faithful unto death, and I will give thee the crown of life ». It triumpheth, that is, it acquires by triumphing, the reward of undefiled conflicts, that is, what is owed to undefiled conflicts, that is, ones not defiled through a failure of perseverance; the reward, I say, winning, the reward given for the contested conflict, as the Gloss says⁴; whence the first to the Corinthians, the ninth: « They indeed that they may receive a corruptible crown, but we an incorruptible one ». Or: the reward winning, that is, surpassing the greatness of the persecutions, according to that of Romans, the eighth: « The sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us »; whence the Gloss: « The reward, which is greater than those conflicts and persecutions which they sustained in the present ».

The multiplied etc. Here he touches on the state of the unjust reprobate, finding fault with it⁵, first in themselves; secondly in the branches: And if in the branches; thirdly in the fruits: And the fruits; fourthly in their posterity: For out of the wicked etc.

(V. 3.). But the multiplied etc., as if he were saying: such is the beautiful and chaste generation of the just. But, for however; the multiplied brood of the impious etc.; Ecclesiastes, the first⁶: « The number of fools is infinite ». Now he touches here on a threefold plurality or multitude of the impious in three words, namely because it is scattered through diverse errors as to the rational power, against which James, the third⁷: « Be ye not many teachers »; likewise, through diverse appetites as to the concupiscible; Osee, the tenth: « Their heart is divided, now they shall perish »; likewise, through diverse hatreds as to the irascible; Micheas, the third: « Jerusalem shall be as a heap of stones », that is, without the cement of charity. The first he touches on or hints at by saying: Multiplied (multigena), that is, generating many errors; the second, by saying: Brood (multitudo), as it were without the unity or bond of charity; the third, by saying: Of the impious, in the plural, that is, without piety, but with much cruelty. The multiplied brood, I say, of the impious shall not be profitable, « nay, it shall be harmful », as the Gloss says⁸; Isaias, the thirtieth: « They were not a help nor to any profit, but to confusion and to reproach ».

But on the contrary: « Because, as Augustine says⁹, if the wicked were fewer than the good, they would not dare to exercise the good »; but this exercise is useful to the good, because Gregory says that « he cannot be Abel whom the malice of Cain does not exercise ». Likewise in the Psalm¹⁰: « The wicked have wrought upon my back », namely a perpetual crown for me.

But it must be said that the just do not obtain this usefulness from the intention of the impious, because these do not intend to profit them; but from their own goodness, or from their own good will, which uses well the evils of these men.

And bastard slips shall not take deep root etc. So the text of Rabanus and of all the ancients has it; likewise Ambrose in a certain letter¹¹ says to some: « You are noble slips (vitulamina) », that is, noble plantings. But Augustine says that it would better be said adulterous plantings; and on account of this adulterous plantings has remained in the text in the new Bibles.

p. 133 Now it is to be noted that vitulamina are unfruitful plants which spring up beside the trunk of the vine, whence vitulamen is said from vitis (vine)¹; or according to some it is said from vitulus (calf), because such a plant springs up in ground ploughed by calves or oxen. Spurius (bastard), moreover, is said to be the same as ignoble or degenerate; whence bastard slips, that is, degenerate or unnatural plantings, and adulterous plantings, that is, impious generations, born of spiritual adultery, namely multiplied through the propagation of impiety; Matthew, the twelfth²: « An evil and adulterous generation seeketh a sign ».

They shall not take deep root, in themselves, that is, thoughts and affections reaching into heaven, but fixed in the earth. For man according to the Philosopher³ is a tree turned over; whence he ought to send and fix his roots upward, namely his understanding and affection; whence in the Psalm⁴: « The meditation of my heart always in thy sight »; likewise: « Our feet were standing in thy courts, O Jerusalem »; likewise: « Lord, all my desire is before thee »; likewise Colossians, the third: « Seek the things that are above », namely by investigating with the understanding; « mind the things that are above », by savouring with the affection; the Psalm: « O taste, and see ». Nor shall they lay any fast foundation (firmamentum), or foundation, namely of right faith towards God; for faith is as it were the foundation of the spiritual building; whence Hebrews, the eleventh⁵: « Faith is the substance of things to be hoped for » etc.; the first to the Corinthians, the third: « Other foundation no man can lay but that which is laid, which is Christ Jesus », that is, faith in Christ Jesus. — Otherwise, according to the Gloss⁶, it is expounded of heretics and their disciples.

(V. 4.). There follows: And if in the branches, that is, in exterior goods etc. Such were the branches of that Babylonian tree, namely Nabuchodonosor, Daniel, the fourth⁷. They shall flourish for a time, that is, for some brief time they have shown a beginning of good, according to that of Isaias, the eighteenth: « Unripe perfection shall bud ». Standing not fast, « that is, for an hour », as the Gloss says⁸; or: standing not fast, that is, weakly rooted in the good, they shall be shaken with the wind, that is, by a lighter temptation, according to that of Ezechiel, the seventeenth: « Shall it not, when the burning wind shall touch it, be dried up »? And through the force of winds, that is, by a heavier persecution, they shall be rooted out; the Gloss⁹: « They shall be utterly plucked up »; Matthew, the fifteenth: « Every plant which my heavenly Father hath not planted shall be rooted up ».

(V. 5.). For the branches not being perfect shall be broken, namely without hope of repair, by a most heavy persecution; Job, the fifteenth¹⁰: « The flame shall dry up his branches »; or: for the branches not being perfect shall be broken, that is, their teachings^tr. or works lacking the perfection of charity; Colossians, the third: « Above all things have charity, which is the bond of perfection ». And their fruits, namely their own, that is, their evil works, according to that of Matthew, the seventh¹¹: « The evil tree bringeth forth evil fruit »; shall be unprofitable, so that they do not refresh; Isaias, the fifty-ninth: « Their works are unprofitable works ». And sour to eat, so that they do not delight, but torment; Deuteronomy, the thirty-second: « Their grapes are grapes of gall, and their clusters most bitter »; Ezechiel, the eighteenth: « The fathers have eaten a sour grape » etc. And fit for nothing, so that of themselves they profit in nothing; Ezechiel, the fifteenth: « Even when it was whole it was not fit for work; how much less, when the fire hath devoured it ».

(V. 6.). For out of the wicked etc., as if he were saying: truly the multiplied brood of the impious shall not be profitable etc. For all¹² the children that are born out of the wicked, not only by the birth of propagation, but also of imitation, of which John, the eighth¹³: « You are of your father the devil ». Are witnesses of wickedness against <!-- page 134 --> their parents, through the likeness of depravity, in their trial, that is, in the examination of the divine judgement, since God, the just judge, « will examine » their works, below in the sixth chapter; likewise their words; Matthew, the twelfth: « Of every idle word » etc.; likewise their thoughts; above in the first chapter: « Inquisition shall be made into the thoughts of the impious » etc.

The Gloss¹ expounds this allegorically of heretics, who are the multiplied brood, because they are divided through the diverse sects of diverse heresiarchs; who are unprofitable to the Church, nay harmful, because they persecute her. The adulterous plantings are their disciples, who are begotten from their erroneous teaching. They do not take deep root, because they are not set in Christ, God and man. Their branches are unstable, because, if they seem to have anything of good, in the time of persecution they are plucked up from the Church. Their fruits are unprofitable, because by their teachings and expositions simple men are poisoned. Their children are witnesses of wickedness against their parents, because through the multiplication of the disciples the errors of the teacher will be the more gravely condemned.

Secondly, as to the state of death, in three ways.

But the just etc. Here he sets down the comparative commendation of the just as to the state of death; and first it is shown here that the hastening of temporal death is not harmful to the Saints; secondly there is subjoined the reason of the hastening, there: Pleasing God; thirdly the foolish opinion of the people looking on: But the people see.

(V. 7.). But the just etc., as if he were saying: so it is with the wicked; but, for however; the just, if he be prevented with death, that is, overtaken by death hastened before its time, according to that of Isaias, the thirty-eighth²: « Whilst I was yet but beginning, he cut me off ». Well did he say: prevented, because the just man cannot die by a sudden death, that is, an unforeseen one, because it is said in the Psalm in the person of the just man: « I set the Lord always in my sight » etc.; likewise: « My soul is continually in my hands », as if he were saying: I am ready to render it up whenever it shall please God that I die. The just, I say, if he be prevented, shall be in refreshment, namely of eternal rest; the Psalm: « We have passed through fire and water, and thou hast brought us out into a refreshment ».

(V. 8. 9.). For old age etc., as if he were saying: nor does the forestalling of age do harm; for venerable old age etc.; the Gloss³: « Not the age of the body, but the ripeness of life and the uprightness of manners is praised »; venerable, I say, that is, worthy of veneration with God and the Angels and just men; is not that of long time, through a multitude of days; Job, the thirty-second: « They that are aged are not the wise »; nor counted by the number of years, that is, nor by a multitude of years. « For the child shall die a hundred years old, and the sinner being a hundred years old shall be accursed », Isaias, the sixty-fifth. For the sense of a man is grey hairs, that is, stands in the place of grey hairs; the Gloss⁴: « As if to say: he is well grey who is well of sound sense », according to that of Daniel, the thirteenth: « God hath given thee the honour of old age », that is, discretion and wisdom, which are wont to be in old men, according to that of Job, the twelfth: « In the ancient is wisdom, and in length of days prudence »; likewise Ecclesiasticus, the twenty-fifth: « Much experience is the crown of old men ». — And a spotless life, that is, supplying the place of age, is old age, « as if he were saying: he is well old who is clean and simple⁵ »; Proverbs, the sixteenth: « Old age is a crown of dignity, when it is found in the ways of justice ».

Pleasing God etc. Here there is set down a manifold reason for the hastening of death, of which the first is the worthiness of the just; the second, the usefulness of death: He was taken away etc.; the third, the perilousness of life: The bewitching etc.; the fourth, the opportuneness of the time: Being made perfect etc.; the fifth, the well-pleasing will of God: Pleasing etc.

(V. 10.). Pleasing God, namely through true faith, according to that of Hebrews, the eleventh⁶: « Without faith it is impossible to please God »; he was made beloved, on account of perfect love, according to that of Proverbs, the eighth: « I love them that love me »; and living, namely through grace, not dying through fault; among sinners, namely unpolluted, which is a very great thing, since it is written in the Psalm⁷: « With the perverse thou wilt be perverted »; but the just man is as a lily among thorns, because he loses neither the whiteness of his pureness nor the fragrance of his good name; the Canticle, the second: « As the lily among thorns » etc. He was translated, from the exile of this world to the heavenly fatherland, from death to life, from the conflict to the crown.

It is to be noted that translation is manifold: the first, from fault into grace; the first of John, the third⁸: « We know that we have been translated from death », namely of fault, « to life », of grace, « because we love the brethren ». The second, from imperfect grace to perfect grace; the second to the Corinthians, the third: « We are transformed into the same image from glory to glory, as by the Spirit of the Lord ». The third, from perfect grace to glory; of which here: He was translated.

(V. 11.). He was taken away, as if he were saying: not only was he translated, but taken away, because he died quickly and p. 135 was taken off as it were by violence, beyond what is due to nature. Now there is a rapture of the Saints in their life; whence the second to the Corinthians, the twelfth¹: « I know a man caught up fourteen years ago » etc.; and in death, of which here: He was taken away etc.; and after death, of which the first to the Thessalonians, the fourth: « We shall be taken up together with them in the clouds to meet Christ, into the air ». He was taken away, I say, lest malice, that is, open iniquity, should alter his understanding, turning it away from the truth and sincerity of faith; or lest deceit, that is, simulated equity, of which Augustine²: « Simulated equity is not equity, but a double iniquity, because it is iniquity and simulation ». Lest deceit, I say, should beguile, that is, corrupt, his soul, namely by turning his affection away from the love of God; the second to the Corinthians, the eleventh: « I fear lest, as the serpent seduced Eve by his subtilty, so your minds should be corrupted ».

(V. 12.). For the bewitching etc., as if he were saying: it was well needful for him that he should be so taken away etc.; for the bewitching of trifling, from the exterior, that is, trifling and flattering praise, according to which malignant men are said to bewitch children by praising them; obscureth good things, namely of the just, even if it does not destroy them; it obscureth, I say, because it makes the defects and imperfections of these good things not to be seen, and through this makes one grow proud of them; Galatians, the third³: « O senseless Galatians! who hath bewitched you » etc.; the first to the Corinthians, the fifteenth: « Depraved communications corrupt good manners ». And the inconstancy of concupiscence, from the interior, namely of the concupiscible power, which makes a man inconstant; James, the first: « A double-minded man », namely one who follows partly reason, partly sensuality, « is inconstant in all his ways ». The inconstancy, I say, of concupiscence, that is, of the concupiscible power, overturneth, namely from good into evil, the innocent mind (sensum sine malitia), that is, one formerly good and simple; James, the first: « Every man is tempted by his own concupiscence, being drawn away and allured ».

(V. 13.). Being made perfect in a short space, that is, perfected in grace in a little time; Isaias, the tenth⁴: « The consumption abridged shall overflow with justice »; he fulfilled a long time, namely by the fulfilment of merit, because he acquired in a short time the merit which others acquire through a long time; or: by the fulfilment of reward, because he attained eternity, which surpasses a long time in perfection.

(V. 14. 15.). For his soul pleased God; behold, the cause of the being made perfect, namely grace and divine love. Pleasing, I say, through faith of heart within and meekness of manners without; Ecclesiasticus, the first⁵: « That which is well pleasing to God is faith and meekness ». Therefore he hastened to bring him out of the midst of iniquities, that is, out of the world, which is full of iniquity; the first of John, the fifth: « The whole world is seated in wickedness ».

But the people; the Gloss⁶: « The persecutors »; see, « the punishment », and understand not, « the future glory », nor lay it up in their hearts, that is, within in the heart, although they sometimes hear it preached; Isaias, the fifty-seventh⁷: « The just perisheth, and no man layeth it to heart »; such things, namely those that follow; above in the third chapter: « In the sight of the unwise they seemed to die, but they are in peace ». — That the grace of God, namely for working well; the first to the Corinthians, the fifteenth⁸: « Not I, but the grace of God with me »; and his mercy is with his Saints, for delivering from evils; Ecclesiasticus, the last: « Thou hast delivered me according to the multitude of the mercy of thy name »; and that he hath respect to his chosen, namely for obtaining the reward; the Gloss: « That is, fitting retribution ». And note that they are called saints through present justice; chosen, through eternal predestination, according to that of Ephesians, the first⁹: « He chose us in him before the foundation of the world, that we should be holy and unspotted in his sight in charity ».

Thirdly, as to the state after death, in four ways.

But condemneth etc. Here there is set down the comparative commendation of the just as to the state after death; and first, in comparison with the impious¹⁰ still living; secondly, in comparison with them dying: And they shall fall after this etc.; thirdly, with them dead: For he shall burst them etc.; fourthly, with them rising again: They shall come with fear at the thought of their sins etc.

In the first part there is touched on first the condemnation of the impious by the just; secondly, the reason of the condemnation: For they shall see the end of the wise man.

(V. 16.). But the just that is dead condemneth the impious that are living; the Gloss¹¹: « The Martyr his persecutors », namely by comparison of the better deed, as the Ninivites, Matthew, the twelfth. And youth soon <!-- page 136 --> ended, namely of the just man, the long life of the unjust; the Gloss¹: « That is, of the persecutor », because he did more good in a little time than the other in much, whence the other will be judged the more strictly; the Apocalypse, the second: « I gave her a time that she might do penance, and she will not repent » etc.

(V. 17.). They shall see etc. Here there is set down a twofold reason of the aforesaid condemnation, namely ignorance and contempt. The first he sets down, saying: For they shall see, namely the impious, the end, « that is, the death », as the Gloss says²; of the wise man; the Gloss: « That is, of the Martyr »; whence that of Ecclesiasticus, the fourteenth, is read of the Martyr: « Blessed is the man that shall continue in wisdom ». And they shall not understand what God hath designed for him, « that is, what he has designed to give him in the future, according to the Gloss³, eternal life »; Proverbs, the twenty-eighth: « Evil men think not on judgement ». And why the Lord hath set him in safety (munierit), namely in the present; the Gloss: « With the arms of faith », according to that of Ephesians, the sixth: « In all things taking the shield of faith »; likewise: « Put you on the armour of God ».

(V. 18.). Then he sets down the second reason, saying: They shall see him, as if he were saying: and because they do not understand these things, they shall see him, the Gloss⁴: « Die »; and shall despise him, whence below in the fifth chapter: « These are they whom we had some time in derision » etc.; likewise Job, the twelfth: « The simplicity of the just man is laughed to scorn ». So the Jews despised Christ dying.

But the Lord shall laugh them, namely the impious, to scorn; the Gloss⁵: « In the judgement », that is, he will judge them worthy of derision as fools; the Psalm: « He that dwelleth in heaven shall laugh at them » etc. And not only in the general judgement, but also in the particular one, that is, in death; whence Proverbs, the first: « I also will laugh in your destruction » etc.

(V. 19.). And they shall fall after this, namely after the persecution of the good and the derision of the Lord, that is, after they have afflicted the good in the present, and have themselves been derided by God in death; they shall fall, that is, falling downward through the fall of death into hell; the Psalm⁶: « As the green herbs they shall quickly fall ». Without honour, that is, of the fellowship of the blessed; and be a reproach, namely of the confusion of the reprobate; among the dead; the Gloss: « The damned »; for ever, that is, without end; Jeremias, the twenty-third: « I will bring an everlasting reproach upon you, and an everlasting contumely, which shall never be forgotten ».

For he shall burst them etc. Here there is touched on the commendation of the just in comparison with the impious dead; and first there is touched on the separation from the body; secondly, the plucking out from the world: And shall shake them; thirdly, the exclusion from glory: And even to the highest, or uppermost; fourthly, the thrusting down into punishment: And they shall be in sorrow; fifthly, the blotting out from the memory of men: And their memory shall perish (peribit), or perish (periet).

(V. 19.). There follows therefore: For he shall burst etc. Well did I say that they shall fall etc., for he shall burst them, « namely the Lord », according to the Gloss⁷; Osee, the thirteenth: « I will rend the inner parts of their liver ». Them, I say, puffed up, with the wind of pride; the first to the Corinthians, the fifth: « And you are puffed up, and have not rather mourned ». Speechless, « of excuse »; Matthew, the twenty-second: « But he was silent ». And shall shake them from the foundations; the Gloss⁸: « He will overturn their life, which they thought was stable »; Job, the twenty-second: « Who were taken away before their time, and a flood hath overthrown their foundation ». And they shall be utterly laid waste even to the uppermost, that is, to such a degree that they shall lose the uppermost place, that is, to this point, that they shall be shut out from the height of glory, as the foolish virgins, of whom it is read that « the door was shut », Matthew, the twenty-fifth⁹. And they shall be utterly laid waste even to the highest, that is, they shall be punished until they pay the last farthing, that is, the punishment for every sin, as much the great as the least; Matthew, the fifth: « Thou shalt not go out from thence till thou repay the last farthing ». The first exposition, however, agrees better with the division given above. And they shall be in sorrow; the Gloss¹⁰: « In punishments; because they will be relieved by no consolation ». And their memory, not any whatever, but that of a happy remembrance; shall perish, with God and men, according to that of the Psalm: « The countenance of the Lord is against them that do evil things, to cut off the remembrance of them from the earth ».

(V. 20.). They shall come at last, namely at the end of the world; whence the Gloss¹¹: « To the judgement »; for then they shall come forth from hell. They shall come, I say, at the thought of their sins, their conscience gnawing at them, with fear, of the punishment to be inflicted; below in the fifth chapter: « Seeing it, they shall be troubled with terrible fear ». And shall bring them over; the Gloss¹²: « Into eternal fire »; against them; the Gloss: « Accusing them », as an adversary accuses his adversary; their iniquities, that p. 137 is, the sins perpetrated by them in heart, mouth or deed; Jeremias, the second: « Thy own wickedness shall reprove thee ». Now the sins are said to accuse the reprobate because they will be the matter of their accusation and damnation; Romans, the second: « Their thoughts between themselves accusing, or also defending one another » etc.

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