Cap. 4, Vers. 1-20
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/16/d/4/q/bon-sap-c4
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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 said, « 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 Gloss. 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 tenth: « 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

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 life », *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 Psalm: « 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 second: « 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 says; 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 it, 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 first: « 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 third: « 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 says; 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 says, 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 Psalm: « 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 letter 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.

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); 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 twelfth: « 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 Philosopher is a tree turned over; whence he ought to send and fix his roots upward, namely his understanding and affection; whence in the Psalm: « 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 eleventh: « 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 Gloss, 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 fourth. *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 says; 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 Gloss: « 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 fifteenth: « The flame shall dry up his branches »; or: *for the branches not being perfect shall be broken,* that is, their teachings 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 seventh: « 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 all* *the children that are born out of the wicked,* not only by the birth of propagation, but also of imitation, of which John, the eighth: « You are of your father the devil ». *Are witnesses of wickedness against

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 Gloss 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-eighth: « 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 Gloss: « 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 Gloss: « 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 simple »; 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 eleventh: « 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 Psalm: « 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 third: « 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

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 twelfth: « 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 Augustine: « 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 third: « 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 tenth: « 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 first: « 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 Gloss: « 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-seventh: « 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 fifteenth: « 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 first: « 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 impious 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 Gloss: « The Martyr his persecutors », namely by comparison of the better deed, as the Ninivites, Matthew, the twelfth. *And youth soon

ended,* namely of the just man, *the long life of the unjust;* the Gloss: « 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 says; *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 Gloss, 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 Gloss: « 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 Gloss: « 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 Psalm: « 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 Gloss; 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 Gloss: « 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-fifth. *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 Gloss: « 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 Gloss: « 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 Gloss: « Into eternal fire »; *against them;* the Gloss: « Accusing them », as an adversary accuses his adversary; *their iniquities,* that

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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