Ecclesiastes 9

For if we could clearly know in what state God holds each one of us, we should neither depart above nor below, acquiescing in the truth in all things. But now, because this counsel has placed darkness as its hiding place, and the word is hidden from us, so that no one knows whether he is worthy of love or of hatred, more justly and more safely surely, according to the counsel of Truth itself, we choose for ourselves the last place, from which afterward we may be led up higher with honor, than we presume a higher place, from which we must soon withdraw with shame.

The security of salvation requires that the matter be so effected that it not fall into doubt; and there is no one who is certain of the goodness and faith of the minister, and even the same person is not certain concerning himself whether he is worthy of love or of hatred: therefore, if the Sacraments could be dispensed only by the good, no one would be certain of the reception of the Sacrament; and so it would be necessary always to repeat them, and the malice of one would prejudice the salvation of another; nor would there be any stability in the grades of the hierarchy of the Church militant, which consists especially in the dispensing of the Sacraments. And therefore it was fitting that the dispensation of the Sacraments be entrusted to man not by reason of holiness, which varies according to the will, but by reason of authority, which always remains.

"There are just and wise ones" etc. Here the second point is touched upon, namely the uncertainty of discernment. For a man does not know of himself whether he is a good man or an evil one, even the good man himself. Therefore he says: "There are just and wise ones," and thus good; "and their works are in the hand of God," that is, in the power of knowing, accepting, and rewarding. In his hand are merits and rewards. There are merits of good thoughts: Proverbs 21: "As the divisions of waters, so is the heart of the king in the hand of the Lord." There are merits of good affections: Psalm: "In his hand are all the ends of the earth." There are also merits of good speeches: Wisdom 7: "In his hand are both we and our words." There are also merits of good works, as in the passage at hand. There are also rewards in his hand: Wisdom 3: "The souls of the just are in the hand of God"; and since they are in the hand of God, they ought to be known. "And yet man does not know whether he is worthy of love" or of "hatred," and thus he does not know how to discern; 1 Corinthians 4: "I am conscious of nothing against myself, but I am not justified in this" etc.

There is a doubt about what he says: "Man does not know whether he is worthy of love or of hatred."

This seems false: 1. Because Romans 8: "Who shall separate us from the love of Christ? I am certain," etc.: therefore there is an objection against it there.

You will say that he knew by revelation; it is objected that man can know by himself, because the worthiness of divine love places in us sanctifying grace; but Augustine says that those things which are essentially in the soul are better known than those which are known according to species: therefore if we are certain of those things which we know according to species, as when something sweet is placed upon the tongue, much more so of grace.

2. Likewise, Augustine says that he who has faith is certain that he has faith. Therefore he who has love or charity is certain that he has it: therefore he who has grace is certain: therefore he is certain whether he is pleasing to God.

3. Likewise, concerning hatred one can be certain: indeed, he who has sinned and wills to sin is certain that he is worthy of hatred.

On the contrary: I. 1 Corinthians 4: "I am conscious of nothing against myself, yet I am not justified in this," etc.

2. Likewise, Job 9: If he comes to me, I shall not see him; and if he departs, I shall not perceive it; and in the same place: "If I am simple, my very soul shall be ignorant of this."

3. Likewise, Ecclesiasticus 5: "Concerning the forgiven sin, do not be without fear": therefore no one is certain.

To this some respond that the passage is understood concerning the hatred of predestination and reprobation, of which no one is certain; and thus there is no objection, because predestination does not place in us any effect through which it could be known. It must be answered otherwise, because this response does not satisfy the text: for the text says: "He does not know whether he is worthy of love"; but no one is worthy of or merits being predestined: therefore it is understood according to present justice.

On account of this, others respond that knowledge is twofold, namely necessary and infallible: and this we cannot have, because no one can know with certitude whether he has grace, except through revelation, as the Apostle did. There is another kind that is probable and through signs: and this indeed can be had and is had, because many know through probable signs that they are in grace.

To the objection, then, that the soul sees essentially: I say that habits in the soul are not known except through the fact that the soul sees itself disposed toward some act; and because the acts of unformed and formed faith and of gratuitous and natural love are so similar that a man can scarcely or never discern between them: therefore, even if he knows the habit, he nevertheless does not know whether it is gratuitous.

To the objection concerning hatred, I say that he speaks of the just, because they do not know whether they are worthy of love or hatred; not of the openly wicked.

Yet whatever the case may be concerning charity and faith—whether a man knows that he has them or not—he nevertheless does not know whether he is worthy of the love or hatred of God: for we can believe, but how do we know that the Lord hates the wicked and loves the good, when He bestows so many and such great goods upon the wicked as upon the good? Hence Ecclesiastes did not say that they do not know themselves to be just, but that they do not know themselves to be beloved by God.

One acquaints the heart with what one has decided to investigate. The heart in turn longs to know more about these things, which is why it is said, "I turned my heart to know." Those "spheres" are the matters [of inquiry]. The one who directs the heart by meditating on these spheres causes the heart to know them. However, one should note that those spheres that encircle human beings and those that the heart knows are not the same, because we may look into a lot of things, yet only know a very few of them.

Now I thought at that time that all men were judged worthy of the same things. And if any wise man practised righteousness, and withdrew himself from unrighteousness, and as being sagacious avoided hatred with all (which, indeed, is a thing well pleasing to God), this man seemed to me to labour in vain. For there seemed to be one end for the righteous and for the impious, for the good and for the evil, for the pure and for the impure, for him that worshipped God, and for him that worshipped not. For as the unrighteous man and the good, the man who swears a false oath, and the man who avoids swearing altogether, were suspected by me to be driving toward the same end, a certain sinister opinion stole secretly into my mind, that all men come to their end in a similar way. But now I know that these are the reflections of fools, and errors and deceits. And they assert largely, that he who is dead has perished utterly, and that the living is to be preferred to the dead, even though he may lie in darkness, and pass his life-journey after the fashion of a dog, which is better at least than a dead lion. For the living know this at any rate, that they are to die; but the dead know not anything, and there is no reward proposed to them after they have completed their necessary course. Also hatred and love with the dead have their end; for their envy has perished, and their life also is extinguished. And he has a portion in nothing who has once gone hence. Error harping still on such a string, gives also such counsel as this: What do you mean, O man, that you do not enjoy yourself delicately, and gorge yourself with all manner of pleasant food, and fill yourself to the full with wine? Do you not perceive that these things are given us from God for our unrestrained enjoyment? Put on newly washed attire, and anoint your head with myrrh, and see this woman and that, and pass your vain life vainly. For nothing else remains for you but this, neither here nor after death. But avail you yourself of all that chances; for neither shall any one take account of you for these things, nor are the things that are done by men known at all outside the circle of men. And Hades, whatever that may he, whereunto we are said to depart, has neither wisdom nor understanding. These are the things which men of vanity speak. But I know assuredly, that neither shall they who seem the swiftest accomplish that great race; nor shall those who are esteemed mighty and terrible in the judgment of men, overcome in that terrible battle. Neither, again, is prudence proved by abundance of bread, nor is understanding wont to consort with riches. Nor do I congratulate those who think that all shall find the same things befall them. But certainly those who indulge such thoughts seem to me to be asleep, and to fail to consider that, caught suddenly like fishes and birds, they will be consumed with woes, and meet speedily their proper retribution. Also I estimate wisdom at so high a price, that I should deem a small and poorly-peopled city, even though besieged also by a mighty king with his forces, to be indeed great and powerful, if it had but one wise man, however poor, among its citizens. For such a man would be able to deliver his city both from enemies and from entrenchments. And other men, it may be, do not recognise that wise man, poor as he is; but for my part I greatly prefer the power that resides in wisdom, to this might of the mere multitude of the people. Here, however, wisdom, as it dwells with poverty, is held in dishonour. But hereafter it shall be heard speaking with more authoritative voice than princes and despots who seek after things evil. For wisdom is also stronger than iron; while the folly of one individual works danger for many, even though he be an object of contempt to many.

"For all this I noted and I sought to ascertain all this: that the righteous and the wise together with their actions are in the Hand of God; whether love or hate man does not know; all preceded them. "Symmachus also interprets this more clearly, saying: I kept all these things in my heart so that I could expound all things, since the righteous and the wise, along with their works are in the hand of God. And besides neither friendship, nor hatred is known to man; yet all things are not certainin their presence, because they happen similar to all, both to the righteous and to the wicked alike. More precisely the meaning is this: I dedicated my heart even to this and wanted to know whom it is that God loves, and whom He hates. And I found too that even the work of the righteous is in the hand of God, but though, whether they are loved by God or not, now they know it cannot be and they remain undecided as to whether they should keep on doing what they are doing until it is approved, or pray. In the future therefore they will know and all will be on their faces, that is 'will precede them' when they leave this life. Knowledge of that matter then will come to them, since then is the judgement, but now the struggle. And whosoever remains confused as to whether they should keep on through the love of God, as Job, or through hate, as several sinners, will not be able to know for certain.

"But all things are reserved for the future." Here the third point is noted, namely the reason for uncertainty, which arises from this, that in the present, recompense is not made according to merits, but is reserved for the future. And therefore he says thus: "Man does not know... But all things are reserved uncertain for the future," so that they may be made certain; 1 Corinthians 4: "Do not judge before the time, until the Lord comes, who will both illuminate the hidden things of darkness and make manifest the counsels of hearts"; which indeed he does not do now, but reserves, according to that passage in Job 14: "You have sealed up my transgressions as in a bag"; and thus in the present all things are in hiddenness. And it is added: "Because all things equally befall the just and the impious" etc.: all things, good and evil, equally befall the just and the sinner, whom he describes under six differences. "The just and the impious," with regard to the belief of faith, which justifies the impious: Habakkuk 2: "The just man lives by his faith." "The good and the evil," with regard to the purity of love, because holy love makes one good: Matthew 7: "A good tree cannot bring forth evil fruit." "The clean and the unclean," with regard to the uprightness of conduct: for that is observed in outward things, Tobit 4. "The one offering sacrifices and victims, and the one despising sacrifices," with regard to the devotion of religion — Exodus 12: "This is the religion of the Passover; no foreigner shall eat of it." "As the good, so also the sinner," with respect to the observance of the commandments, the observance of which makes the good, and the transgression makes sinners; Daniel 9: "We have sinned, we have committed iniquity, and we have departed and turned aside from your commandments and judgments." "As the perjurer, so also he who truly swears," with respect to the speaking of truth: "deterat," where "de-" intensifies, not diminishes; "deterat," that is, he truly swears, according to which signification it is taken in 1 Kings 20: "And Jonathan continued to swear to David, because he loved him." Equal things befall all these both with respect to the condition of nature, according to Wisdom 7: "Therefore there is one entrance for all into life, and a like departure"; and with respect to the condition of fault: Romans 3: "All have sinned and lack the glory of God"; and with respect to the condition of punishment: Ecclesiasticus 8: "Remember that we are all in corruption."

Except that our belief in Christ raises us up to heaven and promises eternity to our souls, the physical conditions of life are the same for us as for the brutes.

"All things come alike to all; the same fate awaits the righteous and the wicked, the good and the clean and the unclean, the one who brings a sacrifice and the one who does not. As is the good man so is the sinner, as is the one who swears, so is the one who fears an oath. "These things which in themselves are neither good nor bad but are called 'in-between' by the wise, (since equally things happen to both the righteous and the wicked), they perturb each single man, especially as to why they should happen thus, and therefore do not think they are being judged, while there will be a distinction between all things in the future when they have been done, yet now all things are confused. But he says: "there is one outcome for the just and the unjust", he means either the outcome of hardships or of death, and therefore they do not know the kingdom of God nor His hate. Those who bring sacrifice and those who do not, and others in contrast who are not listed here must be seen in a spiritual understanding, according to that verse which says, "sacrifice to God with a troubled spirit" [Ps. 50, 19.].

"This is the worst" etc. Here the fourth is touched upon, namely the origin of vain security, because great security arises from this lack of distinction, which is the occasion of many sins. Therefore he says: "And this is the worst among all things that are done under the sun, because the same things befall all." Therefore "the worst," because the occasion of many sins; for God does not seem to care about us. Whence arises that saying of Job 22: "The clouds are his hiding place, and he does not consider our affairs." And he shows that evils arise from this, because security arises, through which man falls into malice and contempt. Therefore he says: "Whence also the hearts of the children of men," that is, of the wicked and the carnal, "are filled with malice and contempt." In the filling, a multitude of vices is designated, so that malice is in the concupiscible, and contempt in the irascible, which are the two roots of sins; Genesis 6: "The earth was corrupted before God and filled with iniquity"; and this "in their life," that is, as long as they have a place for meriting: 1 Thessalonians 2: "That they may fill up their sins always." And because such are cast headlong into punishment, therefore he adds: "And after these things they shall be led down to hell": the Psalm: "But you, O God, shall lead them down into the pit of destruction"; and Job 21: "They spend their days in prosperity, and in a moment they descend to hell."

One may also raise a doubt about what he says: "This is the worst thing under the sun, that the same things happen to all."

On the contrary: 1. It is worse when good things happen to the wicked and bad things to the good than when the same things happen to both, because, as was said above, that is undue and unworthy.

2. Likewise, it was said above: "This I judge most vain," concerning the fact that the wicked are secure and evils befall the just; but "what is said by way of superabundance belongs to one alone": therefore, etc.

I respond: it must be said that increase and decrease in vanity or wickedness can be taken properly: and thus it is said intensively, in the way that one says: a pearl is whiter than a horse; and thus intensively the vanity is greater when the wicked are exalted and the good are cast down. Furthermore, more and less can be taken extensively, because it is the cause or occasion in more cases or for more people: and in this way the indistinction of the good from the wicked is a greater vanity, because it is the origin of more evils. For if bad things happened to the good and good things to the wicked, the good could be discerned from the wicked; but when the same things happen to both, they cannot be discerned.

"This is an evil about all things that are done under the sun: that the same fate awaits all Therefore the heart of man is full of evil; and madness is in their heart while they live; and after that, they go to the dead. "Symmachus interprets this in his usual clearer way, saying, "but even the heart of mankind is filled with wickedness and impudence like their heart in life". But all of them succumb to death, for who is able to continually live forever? The Scripture has the same meaning regarding this. I said a little earlier, that when both good and bad things happen equally to everyone, there is no difference between good and bad, for we are taken from this life by indiscriminate death. Nonetheless we are filled with wrongdoings and impudence and wickedness, and after all these trials in life we are suddenly taken by death and afterwards we cannot consort with the living. Or indeed it could mean this: since the same difficulties afflict both the just and the unjust, men are therefore provoked to commit sins. Then after he has tried all things, which are done in vain, while he is unknowing, he descends to the world of the dead. "For he who is attached to all living has hope, a live dog is better than a dead lion."

Secondly, it is shown how pleasure arises from this.

"No one lives forever." He has now shown how the vanity of false security arises from indistinction; here secondly he shows how pleasure arises from security: and indeed he does this in the following order. First is noted the certainty of death; second, the worsening of one's state through death; third, the commendation of pleasure; fourth, the confirmation of the commendation.

First, therefore, the certainty of death is noted by the fact that no one escapes its judgment. Therefore he says: "There is no one who lives forever": therefore in the Psalm: "What man is there who shall live and not see death?" And into this condemnation Adam fell with his posterity, when it was said to him in Genesis 3: "Dust you are, and to dust you shall return." "And who has confidence in this matter," supply: no one; "in this matter," namely the hope of living forever: Job 7: "My days have passed more swiftly than a web is cut by the weaver, and they are consumed without any hope, for my life is wind, and it shall not return," etc.

"A living dog is better," etc. Here secondly it is shown that through death there is a deterioration of condition: and he proposes this under a metaphor: "A living dog is better than a dead lion." Although a lion surpasses a dog, nevertheless death renders it inferior, because a living dog can do something, a dead lion can do nothing, and yet when living it is more powerful than a dog: Proverbs 30: "The lion, the mightiest of animals, shall tremble at the approach of none." Thus metaphorically he means to say that any living person, however lowly, is better than a dead person, however good.

Do not, I pray thee, in such a question trust to humility only or to gravity, which are often deceived. Better by far is a living dog in this problem than a dead lion. For a living saint may correct what had not been corrected by another who came before him.

And he proves this first with regard to the act of cognition. "For the living know that they are to die": at least of this they are certain: 2 Kings 14: "We all die, and like waters that flow down into the earth, which do not return." Or: "to die," that is, given over to the necessity of death; Romans 8: "The body is dead because of sin." "For the dead know nothing further," because cognition presupposes life; and thus the living surpass the dead in the act of cognition: for they have neither motion nor sensation. With regard to the act of recollection he says: "Nor do they have any further reward," namely of fame in the memory of others: "because their memory has been handed over to oblivion": above in chapter 2: "There shall be no remembrance of the wise man, just as neither of the fool, forever and in times to come," etc. Or: because their memory does not have the act of recollection: Job 7: "He who descends to the netherworld shall not ascend, nor shall he return again to his house, nor shall his place know him anymore."

It can be asked concerning what he says: "The dead know nothing more." This seems to be false, because the soul separated from the body is freer; but a substance, the freer it is from the body, the more suited it is for cognition; therefore the dead are more apt for knowing; therefore either the soul perishes, or it knows.

Likewise there is a doubt concerning this, that "they have no further reward." This is manifestly heretical, because this removes divine justice.

If we wish to respond to these by saying that it is spoken in the person of Epicurus, then the response is clear; but if we wish to maintain that it is in his own person, it must be said that when he says that the dead do not know, it is understood with respect to those things which are in this world: because they do not know these worldly things, nor are they in the memory of the worldly, nor do they have affection for worldly things. And this is clear from the text, because he says: "Nor do they have a part in this age."

"For the living know that they will die, but the dead know nothing at all; there is no more reward for them, their memory is forgotten. Their love, their hate, their jealousy have already perished- nor will they ever again have a share in whatever is done beneath the sun. "Since he has said above that the heart of man is filled with wickedness and impudence, and after all things, his life comes to an end in death, then now he completes this by saying that he has discovered that while men live, they are able to become righteous, but after death are given no opportunity to do good work. For the sinner who lives can be better than the dead and righteous man, if he wishes to convert to his virtues. Or indeed as for him, who threw himself into wickedness, power, and impudence, then died: any poorest beggar is better than him. Why? Because the living can carry out good work in the fear of death, but the dead can do nothing to add to that which they took away from their life when they died. And all things are forgotten, just as it is written in the Psalm: "I have been given to forget, though dead from my heart" [Ps. 30,13.]. But even their enjoyment, hatred and jealousy, and all that they were able to hold in their time, comes to an end with their death; nor can they do anything now in their righteousness or sin, or add to their virtues, or to their vices. Certain men though can argue against this explanation, asserting that we can even grow after death, and equally decrease, and quoting that verse which says, "and they will not share yet in all that is done under the sun", and they understand it in this way, so that they say that they have no communion in this world, and under this sun that we can see. But they say that they do have it in another world, about which the Saviour says, "I am not of this world" [Ioh. 8, 23.], and under the sun of justice, but I have not excluded this theory, which contends that after we leave this earth, we are able to offend reasoning creatures, and deserve what we get. My Hebrew tutor thought differently of the verse, which says, "a living dog is better than a dead lion". He explained it in this way according to the beliefs of his people: an unlearned man is more useful, he who still lives and can teach, than a trained teacher who is now dead. Because of the text he understands it to mean any one dog is better than many teachers, and the lion is Moses, or any other prophet. But because I don't like this explanation I prefer a better one; and Chananaea to whom it is said: "your faith saves you" [Matth. 9, 23.], we say he is a dog according to the Gospel. But a dead lion, for the people of circumcision is just the same as for Balaam, the prophet, who says, "behold the people shall rise up as a great lion, and shall lift up himself as a young lion" [Num. 23,24.]. Therefore we are a living dog amongst the other nations; but the Jewish people which has been left by God, is a dead lion. And that living dog is seen as better in God's eyes than a dead lion. For we who are living know the Father, the Son, and the Holy Spirit. The dead though can know nothing, or await any recompense and profit, since their memory is complete. They don't remember what they ought to know, and God does not remember them. Enjoyment too, for which they often loved God, will die, and hatred as well, about which they say boldly, "surely I hate those who hate You, O Lord, and am I not grieved with those that rise up against You?" [Ps. 138, 21.]. And there does not exist their jealousy, similar to the Phinees, and the knees of Matathia trembled. [Cfr. I Mach. 2, 24-6.54.] But it is very clear that a part of them is not in that world, for they are not able to say, "my part is the Lord". [Ps. 72, 26.]

With regard to the act of affection he says: "Love also and hatred and envy have likewise perished," because they are not affected as before in life. With regard to the act of exterior operation he says: "Nor do they have a part in this world," and he explains with respect to what: "and in the work that is done under the sun," because they cannot work, according to that saying in John 9: "The night comes, when no one can work."

Likewise concerning what he says, that "love and hatred have perished together." On the contrary: An evil will always remains; therefore if evil will exists through love and hatred, therefore etc.

If we wish to respond to these by saying that it is spoken in the person of Epicurus, then the response is clear; but if we wish to maintain that it is in his own person, it must be said that when he says that the dead do not know, it is understood with respect to those things which are in this world: because they do not know these worldly things, nor are they in the memory of the worldly, nor do they have affection for worldly things. And this is clear from the text, because he says: "Nor do they have a part in this age."

"Go therefore and eat" etc. Here the third point is touched upon, namely the commendation of present delight, to the embracing of which he exhorts first according to taste; whence he says: "Go therefore and eat your bread with joy": by bread is understood everything that pertains to food. "And drink your wine with gladness": by wine, everything that pertains to drink. "Because God is pleased with your works": as if to say: you are not certain whether they displease; therefore presume that they please, and so eat and drink without care, according to that passage of Isaiah 22: "Behold, joy and gladness, to eat flesh and to drink wine: let us eat and drink, for tomorrow we shall die."

Moreover, this can be expounded spiritually, so that first it exhorts to the delight of contemplation; and second, to the urgency of action. For contemplative men, three things are necessary: meditation on Sacred Scripture, purity of conscience, and the embrace of interior devotion. With regard to meditation on Sacred Scripture he says: "Eat bread and drink wine": bread with respect to difficult matters, and wine with respect to easy matters. Proverbs 9, Wisdom says: "Come, eat my bread and drink the wine that I have mixed for you."

Concerning this exhortation: "Go therefore and eat your bread and drink your wine," etc. — if we wish to respond by saying that it is spoken in the person of Epicurus, then the response is clear; but if we wish to maintain that it is in his own person, it must be said that that exhortation is not stated absolutely, but is a conclusion drawn from the aforementioned vanity. Hence he says: "Go therefore," that is to say: if a man cannot discern whether in the present he ought to please God and in the future be rewarded — if this, I say, he cannot know, nor can he live forever — therefore he can rejoice without care. But that does not hold unless this is supposed: that the Lord does not reward differently in the future than in the present — which is the aforementioned vanity, which he will destroy below in chapter eleven.

For this reason Solomon also, in Ecclesiastes, covertly alluding to this grace, says, "Come hither, eat your bread with joy," that is, the mystical bread. "Come hither," he calls, a saving, beatific call. "And drink your wine with a merry heart," that is, the mystical wine. "And let oil be poured out upon your head": you see how he hints also of the mystical chrism. "And at all times let your garments be white, because the Lord approves what you do." It is now that the Lord approves what you do, for before you came to the grace your doings were "vanity of vanities."

"Go, eat your bread with joy and drink your wine with a glad heart, for God has already approved your deeds. Let your garments always be white, and your head never lack oil. "Regarding the passage until that verse where he says: 'like fish caught in a fatal net, like birds seized in a snare, so are men caught in the moment of disaster when it falls upon them suddenly'. [Eccl. 9, 12.] Before I discuss them individually, it will be useful to link them together, so that it can be seen how all pertain to the same meaning. Because in a preceding chapter he had said that after men have died they are cut off from the heart of the living, and no one loves or hates them, as according to the poet, who says, "there is no struggle from the dead, who lack breath" [Verg. Aen. XI. 104]. And because they can do no more under the sun, now he introduces the idea of human madness and habit, whereby men of this world encourage themselves in turn to enjoy good things; and "prosopopoiian", using this in the manner of rhetoricians and poets, saying: "O man, since there is nothing for you after death, and death herself hears not my complaint, and while you live this brief life, take pleasure in enjoyment, hold feasts, suppress your worries with wine, and understand, since they are all given by God to be used by you. Wear white clothes, and let your head smell of ointments, and whichever woman pleases you, enjoy her embrace, thus lead this empty and vain life in empty and vain pleasure. For you will not have anything more than this, which you enjoy. Whatever you like, grasp quickly, lest it disappears. You shouldn't fear the vain things mentioned, for the reason for each individual work, either good or bad, will be given to you in the world of the dead. And there is no wisdom in death, no sense of this life after passing away. He also says that Epicurus, Aristippus, and the philosophers of Cyrene [i.e.Eratosthenes], and other of the philosophical flock hold this belief. But I prefer my own ideas, and I do not find, as some people think incorrectly, that everything happens by chance, and good and bad fate plays on human lives. I rather believe that everything happens by the order of God. For the fast runner should not think of his running when he runs, nor a strong man have faith in his strength, or a wise man think amassing great riches and wealth is prudent; the learned and well-spoken should not be able to find himself amongst a flattering crowd because of his eloquence and learning, but by attributing all things to be done by God. And unless he has ruled all things in his own judgement, and built his own home, then they worked in vain, who built it. Except if he built a city, those, who watch over it, will stay awake in vain. For it is not as they think it is, that there is one outcome and uncertainty in this life, since they do not think so, who are suddenly taken away by death and taken to their judgement. And just as fish are caught by a spear or in nets, and birds are ensnared in a noose whilst they fly through the air unknowing, in the same way men are led away to eternal prayer on account of their merits, when sudden death comes and judges against them, who thought all things in life happened by uncertainty. This is similar to that meaning by which we wanted to understand all things in brief. Now he speaks not as if from another person's mouth, but for himself, each phrase must be looked at on its own: "Go, eat your bread with joy and drink your wine with a glad heart, for God has already approved your deeds". Since you learned that all things end with death, and that repentance is not in the world of the dead, and that there is no recourse to virtues, while you are in that situation, then hasten, struggle, repent, while you still have the time. For God acknowledges repentance freely. Another meaning could be, that simply understanding is of use, according to that verse, which says, "whether therefore you eat, or drink, or whatever you do, do all to the glory of God." [I Cor. 10, 31.]" "And in another place: drink wine with warning" ['Quotation of uncertain origin.']. For he who uses up more than his means does not have true happiness and a good heart. But it is better to think this: the works of this man pleased God, nonetheless he had need of bread and wine, because he has been spurned from the vineyard of Sorek. Therefore this teaching has been given to us, as he says, "if you desire wisdom, then keep the commandments and the Lord shall give it to you" [Eccli. 1, 33.]. Let us then keep the commandments and we will be able to find bread and wine for the spirit. But he who does not keep the commandments prides himself in the abundance of his bread and wine, and Isaiah says to him, "do not even say, I know it, you do not know, or recognise, and your ears have not heard from the beginning, for I knew that you would deal very treacherously" [Is. 48, 7.8.]. More precisely as it is said in the interpretation given in the Septuagint: Come, eat your bread in happiness, this is the word of Ecclesiastes, who even speaks in the Gospel: "If any man thirst, let him come unto me, and drink." [Ioh. 7, 37.] And in Proverbs: "Come, eat of my bread, and drink of the wine. Let your clothes be white forever and may your hair be oiled [Prov. 9, 5.]. He therefore says, have a clean body and be merciful. Or in this way: 'let there not be a time in which you do not have white clothes, beware lest you by accident put on clothes that are not clean'. A known sinner was once described to have enjoyed dirty clothes. But you should put on the light, not the malediction, which was also written about Judah: "let a curse be worn like clothes" [Ps. 109, 18.]. Wear by your skin mercy, kindness, humility, mildness and patience. And when you have been stripped, as an old man, of your work, take on new work, which is renewed each day. He also says, "and let your hair not lack oil", you must remember that this is the nature of ointment, that it reflects light and reduces the work of tiredness. It is spiritual ointment, the ointment of exultation, about which is written: "therefore God, your God, has anointed you with the oil of gladness above your friends" [Ps. 45, 7.]. This oil must gladden our face. This oil must be put on the head of a faster, for sinners cannot have it, about whom it is said, "they have not been closed, neither bound up, neither mollified with ointment" [Is. 1, 6.]. But they have a different ointment, which the righteous man abhors, saying, "the oil of a sinner will not stain my head" [Ps. 140, 5.]. Heretics have this oil and wish to pour it over the heads of their beguilers.

Tropology (that is, a moral manner of speech) has regard to the establishment and correction of manners, pronounced in words that are either plain or figurative; in plain words, as when John admonishes, saying, "My little children, let us love not in word or speech but in deed and in truth," or in figurative words, as when Solomon said: "Let your garments be always white and let not oil be lacking on your head," which is to say openly, "At all times let your works be pure and let not charity be lacking from your heart."

Then according to sight he says: "At all times let your garments be white," so that you may appear comely in clothing; "and let not oil be lacking from your head," so that you may appear comely in appearance. In this manner those adorn themselves who wish to be pleasing in the sight of men. The example is of Judith, who, when she wished to please the eyes of Holofernes, adorned herself, according to what is said in Judith 10; but she did this for a good purpose, because otherwise it is reprehensible: Ecclesiasticus 11: "Never glory in your clothing."

Spiritually, with regard to purity of conscience he says: "At all times let your garments be white," that is, a clean conscience. Apocalypse 3: "They have not defiled their garments; they shall walk with me in white." On the contrary, it is said in Isaiah 9: "A garment mixed with blood shall be for burning and fuel for fire." And because interior joy follows upon cleanness of conscience, therefore he says: "And let oil not be lacking from your head": whence in the Psalm: "That he may make the face cheerful with oil"; Matthew 6: "But you, when you fast, anoint your head" etc.

"You love righteousness and hate wickedness. Therefore God, your God, has anointed you with the oil of gladness beyond your companions." See, even the companions are anointed. But he himself was anointed before them, since he has not been anointed because of them, but they because of him. After all, they are called "Christ's companions," not Christ their companion.

The Holy Spirit actually teaches us not to put things off from day to day but to do to our soul all the good that is possible. [This we do] to adorn it with every virtue worthy of heaven, so as to clothe it with brilliant vestments according to this agreeable voice: "Let your clothes be brilliant at all times; let your head not lack in oil."

Walk about adorned in white garments, anoint your head, embrace with joy whatever delights your femininity, pursue this vain, brief life with a vain, brief relish, quickly seize whatever it is that pleases you lest it perish, for you will have nothing more beyond this that you currently enjoy. Neither should you fear the frivolous fantasy that an account will be required in the afterlife for each of your deeds, whether good or evil. For there is no wisdom in death, nor any consciousness after the dissolution of this life.

The Holy Spirit actually teaches us not to put things off from day to day but to do to our soul all the good that is possible. [This we do] to adorn it with every virtue worthy of heaven, so as to clothe it with brilliant vestments according to this agreeable voice: "Let your clothes be brilliant at all times; let your head not lack in oil."

No one, therefore, can hear the Word of God unless he has first been sanctified, that is, unless he is "holy in body and spirit," unless he has washed his garments. For a little later he shall go in to the wedding dinner, he shall eat from the flesh of the lamb, he shall drink the cup of salvation. Let no one go in to this dinner with dirty garments. Wisdom also has commanded this elsewhere, saying, "Let your garments be clean at all times." For your garments were washed once when you came to the grace of baptism; you were purified in body; you were cleansed from all filth of flesh and spirit.

Then according to touch he says: "Enjoy life with the wife whom you love." This enjoyment is described in Proverbs 7: "Come, let us be inebriated with breasts and enjoy the desired embraces, until the day dawns." And this not only once, but "all the days of the life of your instability, which are given to you under the sun." Truly our life is unstable, according to that passage of Job 14: "He never remains in the same state." And for greater expression he says: "All the time of your vanity." Our life is a time of vanity; whence in the Psalm: "Man is made like unto vanity; his days pass away like a shadow."

"For this is the portion" etc. Here the fourth point is touched upon, namely the confirmation of the commendation, and the confirmation consists in this: that man expects no other reward nor has any other fruit, and therefore he ought to take what he can. Thus he says: "For this is your portion in life and in the labor with which you toil under the sun," namely, to delight in the present. Wisdom 2: "Let us everywhere leave signs of our joy, for this is our portion, and this is our lot."

Spiritually, with regard to the embrace of interior devotion he says: "Enjoy life with the wife whom you love." This wife is the religious life, in which one must devote oneself to contemplation. Proverbs 5: "Rejoice with the wife of your youth, a most dear hind" etc. This beloved wife was prefigured by Rachel, for whom "Jacob served seven years," Genesis 29.

The time of the days has an end and a definite number. The psalmist as well says, "Lord, let me know my end, and what is the measure of my days; let me know how fleeting my life is." …The days of life which are given under the sun are days of vanity. Even if our lives which we live now are good and filled with illumination, they will be replaced with greater joys, about which God says: "I will satisfy him through the length of the days."

"Enjoy life with the wife you love through all the fleeting days of your life that He has granted you under the sun, all of your futile existence; for that is your compensation in life and in your toil which you exert under the sun. "Follow wisdom and knowledge of the Scriptures, while you are joined in matrimony to your wife, as it is said in Proverbs: "love her and she will serve you: embrace her and she will embrace you too" [Prov. 4, 8.]. But the day of vanity, the day of this world means nothing. The apostle mentions this too, and he says, "live life with the woman that you love", but this is said in ambiguity, either live or contemplate life both you yourself and your wife with you, for you will not be able to live life alone without such a wife, or consider each one and live life, and consider the woman in the days of your vanity. And he words this carefully, so that we seek the true life with our wife and wisdom in the days of our vanity. For this is our lot and the fruit of our toil, if we, retired, are able to find this true life.

And because no other reward is to be expected, man ought to take from this as much as he can. Thus he says: "Whatever your hand is able to do, work at it earnestly," that is, while you have time, do not wait for the future. And therefore it is added: "For neither work," in things to be done; "nor reason," in things to be deliberated; "nor knowledge," in things to be known; "nor wisdom," in things to be loved, "shall be in the netherworld, to which you hasten": these things are not there, because, as is said in Job 10, "that land is dark and covered with the shadow of death, where no order exists, but everlasting horror dwells." Thither sinners hasten, and all before the coming of Christ with respect to limbo. Job 17: "All my things shall descend into the deepest hell." Thither sinners hasten, drawing nearer day by day. Deuteronomy 32: "The day of destruction is near."

Spiritually, then as regards the active, he says: "Whatever your hand is able to do, do it earnestly." To work earnestly is to work swiftly, against negligence: Ecclesiasticus 31: "In all your works be swift, and no infirmity shall befall you"; fervently, Proverbs 18: "He who is soft and slack in his work is the brother of him who destroys his own works"; continuously, so that one does not grow lukewarm: Ecclesiasticus 27: "If you do not hold yourself earnestly in the fear of the Lord, your house will quickly be overthrown"; perseveringly: 2 Timothy 2: "He who strives in the contest will not be crowned unless he has strived lawfully," that is, perseveringly. And the reason is added why one must earnestly do good works in the present: because the time of merit is brief; whence: "In the underworld there is no work," for exercising oneself in piety: John 9: "I must work while it is day." And therefore it is said in the last chapter of Galatians: "Let us do good while we have time, to all, but especially to the household of the faith." "There is no reason," for inquiring and discerning what is good, what is evil: Job 12: "They shall grope as in darkness and not in light, and he shall make them stagger like drunkards"; Isaiah 19: "And the Lord has mingled in their midst a spirit of dizziness." "There is no wisdom and knowledge": knowledge, namely for contemplating God in his works, nor wisdom, for contemplating him in himself: concerning these, Isaiah 33: "The riches of salvation are wisdom and knowledge; the fear of the Lord is his treasure."

May your action be according to your ability! "Do with your might!" Act, according to the might you have received.… That might consists in the gifts of grace from the Holy Spirit. The one who has might and still does not increase his spiritual capacity does not use his might. The one, however, who forcefully does more than is right, not out of real desire, but out of ambition or for another reason, commits a sin.…The beginner acts like a novice, the one who has made progress like one who is on his way, the one who has reached perfection like one who is perfect. Thus, one has to act in accordance with one's ability. If you are not weak, do not act in a way that would diminish your ability to assert your will. On the other hand, do not attempt something which you cannot do!

Since therefore the hours flee with their moments, act, dearest brothers, so that they may be retained in the reward of good work. Hear what the wise Solomon says: "Whatever your hand is able to do, work at it earnestly, for there will be neither work, nor knowledge, nor reason, nor wisdom in the underworld, to which you are hastening." Since therefore we do not know the time of coming death, and after death we cannot work, it remains that before death we seize the time that has been granted. For thus, yes thus, death itself when it comes will be conquered, if before it comes it is always feared.

"Whatever you are able to do with your strength, do it. For there is neither doing, nor reckoning, nor knowledge, nor wisdom in the grave where you are going. "Do whatever you are presently able to do, and toil at it, because when you go down to the world of the dead there will be no place for repentance. Similar to this is what is taught by the Saviour: "work hard, while there is still day left; for night will come, when none is able to work" [Ioh. 9, 4.], but he says this: "to the grave where you are going", remember too that you believe Samuel was also in the grave, and before the advent of Christ, all men were retained by the law of the dead, however holy they were. More precisely, the holy were retained after the resurrection of the Lord in vain in the grave, and the apostle notes this, remarking, "it is better to die and be with Christ" [Phil. 1, 23.]. But he is with Christ, so that he might not be held back in the grave.

Remember, my brethren, that there is no confession in the grave; nor can penance be granted when the time for repentance is past. Hurry while you are still alive.

Second, carelessness arises from the appearance of a defect in the governance of providence; which appearance is shown in two ways.

"I turned to another thing" etc. As was said above, carelessness is found among the wicked: first, because the retribution of justice seems to be lacking; second, because the governance of providence seems to be lacking. The defect that appears to exist in the retribution of justice has been treated; here secondly is treated the defect that appears to exist concerning the governance of providence, for these things do not seem to be governed in an orderly fashion, but by chance. And this part has two sections, because first the defect of order is shown generally, and second specifically, at: "This wisdom also I have seen" etc., concerning the disorder of authority.

First the defect of order is shown in general.

Concerning the first he proceeds thus. First he shows the disorder and chance that seems to exist with respect to the conduct of life; second, that which seems to exist with respect to the termination of death, at: "Man does not know his own end."

Therefore, with respect to the conduct of life he shows the disorder, because things are not suited to those ends for which they have fitness. For which reason he says: "I turned to another thing," because above he considered retribution, here he turns to considering order. "And I saw under the sun," and he enumerates five gratuitously given gifts that are defrauded of their proper acts: "the race is not to the swift," though they are fitted for running: Amos 2: "Flight shall perish from the swift." "Nor the battle to the strong," though they are fitted for fighting: 2 Kings 1: "The mighty have fallen, and the weapons of war have perished." "Nor bread to the wise," though they are fitted for distributing provisions; Isaiah 3: "I am not a physician, and in my house there is no bread." "Nor riches to the learned," though they are fitted for possessing all gifts; below in the same chapter: "There was found in it a poor man." "Nor favor to the skilled," though they are fitted for doing pleasing works: Isaiah 20: "All who worked well were confounded." "But time and chance in all things," as though all things come by chance and temporal things are subject to change: above in chapter 3: "All things have their season and pass away in their appointed times." And the aforementioned gifts are distinguished, because the first two regard the body: agility, for attaining what is desired, and strength for resisting evil inflicted; the three following regard the soul, namely wisdom in the heart, learning in speech, and skill in work.

Spiritually, here is intimated the heavenly election of the good. Therefore, in order to attribute the entire operation of the good to God, he says first: "The race is not to the swift," because it is not from themselves that they run, but from God: Romans 9: "It is not of him who wills nor of him who runs, but of God who has mercy." "Nor the battle to the strong," because in the Psalm: "The king is not saved by great strength." "Nor bread to the wise," from themselves, but from God: John 6: "My Father gives you the true bread from heaven." "Nor riches to the learned," namely of wisdom and knowledge, from themselves, but from God: 1 Corinthians 1: "In all things you have been made rich in him," namely in Christ. "Nor favor to the skillful," from themselves, but from God: Psalm: "God loves mercy and truth; the Lord will give grace and glory."

A doubt can be raised about what he says, that "he saw time and chance in all things." Therefore according to this it seems that all things happen by chance.

But to the contrary. It seems that not all things happen by chance: because those things which happen according to purpose do not happen by chance; but many things are done from purpose; therefore not all things happen by chance.

2. Furthermore, it seems that in nothing is there chance, because as Plato says, "there is nothing apart from the first cause whose origin a legitimate cause has not preceded": therefore according to this nothing happens by chance, but all things proceed from a determinate cause.

3. Likewise, in every operation God is the principal agent; but whatever God does principally, He does both knowingly and by design, and nothing of such a kind happens by chance: therefore nothing at all happens by chance.

I respond: it must be said that chance and fortune are causes per accidens, not because they are other causes than causes per se, but because when nature and intellect do something to which they are directly ordered, they do this per se, and there is no chance there; but when from their operation something occurs to which they are not directly ordered, on account of the concurrence of another cause, there is chance: as is clear in the case of the creditor found in the marketplace and the stone falling upon one's head. I say therefore that if the outcomes of things are compared to the first cause, which is God: since God foresees all things, nothing is by chance according to the ordering of divine foreknowledge. But if we speak by comparison to created causes, either concerning immutable ones, as is the case with the motion of the higher bodies, or concerning mutable ones, as are the lower causes which are under the sun: in the disposition of these mutable causes, it is hardly possible that some unintended effect does not concur, indeed beyond intention: and therefore chance is found in all things, not because all things happen by chance, but because concerning every mutable creature something happens by chance.

As for what is objected concerning divine foreknowledge, the answer is already clear. For chance is not spoken of in comparison to divine foreknowledge.

As for what is objected secondly, that all things have a cause: it must be said that it is true that all things have a legitimate cause, namely nature or intellect, but nevertheless by this it is not excluded that they can do or do something beyond the intended order, God excepted.

Those who believe that human things are guided by providence do not ascribe anything accomplished by humans to their own effort. "Unless the Lord builds the house, those who build it labor in vain. Unless the Lord guards the city, the guard keeps watch in vain." He does not say that no one should build or no one guard the city but that one should remember: if the Lord does not grant success to the effort, both the effort and those who strive for it will be without success. It is up to us to start, but it is up to God to grant success. We start to build the house; God helps and perfects the construction. We guard our own city and are watchful of that decision to guard it, but God preserves it, undestroyed and undefeated by the aggressors. This is also expressed in Proverbs: "Keep your heart with all vigilance." But even if you yourself keep your heart with all vigilance, say nevertheless to God: "You, Lord, will guard and preserve us." This thought is also affirmed by Paul, when he says, "So it depends not on human will or exertion, but on God who shows mercy." He does not prohibit running towards the goals of our endeavor and to desire them. But he does prohibit belief that they are reached through one's own effort. Many who have had this expectation have been found without success in their efforts.Question: How should we understand "the swift?" Answer: You can understand it clearly in the visible world: Some who are runners run fast, but in spite of that they still do not always escape their pursuers. And the slow are often not caught because the pursuers sometimes stumble. Therefore it is up to God, not to the swift, to finish the race.… The strong do not necessarily finish a war victoriously. Goliath was strong, and the war nevertheless did not end well for him. He was struck down like someone unarmed, like one who is not a general or someone inexperienced in war. For David the war ended successfully, although he did not trust in many armed forces. Rather, he defeated this mighty giant "in the name of the Lord." Goliath, on the other hand, who was so proud of himself, had no success in war.

"Once more I saw under the sun that the race is not won by the swift; nor the battle by the strong, nor does bread come to the wise, riches to the intelligent, nor favour to the learned; but time and death will happen to them all. "He who is bound by manacles and by heavy lead chains is oppressed: "for wickedness sits upon a talent of lead" [Zach. 5, 7.], and in the Psalm it says, "they weigh on me like a heavy burden" [Ps. 37, 5.]. It is not talking about that race, about which is said, "I took up the race, and I kept my faith" [II. Tim. 4, 7.]. But that man is swift and his spirit is not weighed down, nonetheless even he is not able to arrive at the goal without God helping him. But when there has been a war against adverse leaders, about whom it is written, "make war sacred" [Ier. 6, 4.], even a strong man will not be able to win with his own strength. This is also true of the sons of man and the wise who cannot have living bread for the spirit, except through encouraging wisdom: "Come, eat my bread" [Prov. 9, 5.]. And since there are riches, about which the apostle says, "riches come through good deeds" [I Tim. 6, 18.], and in another place, "you have been made rich in every utterance and knowledge" [I Cor. 1, 5.]; it must be understood that a wise man cannot amass these riches, unless he receives them from God, who possesses them. In another place these riches are mentioned too: "redemption of the spirit for man is his own riches" [Prov. 15, 8.]. However learned a man is, he will not be able to find grace too, unless accompanied by wisdom and given by God. Paul also knows this: "I worked more than all men," he says, "yet not I but the grace of God which was with me". Then again he says, "His grace in me was not in vain". And right to the end man does not know when the time will come, when the unknown fate and end of all things will come. This reading is according to "anagoge". But in order to explain this more easily, I should mention that the epistle to the Romans agrees with this verse: "So then it is not of him that wants, nor of him that runs, but of God that shows mercy." [Rom. 9, 16.] He also says this: "there is no bread for the wise", this example is proved every day for many people, who although they are very wise, still do not have the necessary sustenance for life. And: "there is no grace for the knowledgeable". For you may see in the Church that the ignorant and unskilled prosper. And this is both because they have nourished their boldness, and followed the fluency of their tongue, while they do not think about what they say, they think that they are wise and learned, and as if they have the greatest favour of the populous, which delights and is brought together more by more polished words. On the other hand a learned man lies in obscurity and suffers persecution; and not only does he not have grace in the people's eyes, but also fades away through poverty and hunger. But these things happen because all things occur by uncertainty, and there is no retribution of merit in this world, but in the future.

Now as these things are written in the Scriptures, the case is clear, that the saints know that a certain time is measured to every person, but that no one knows the end of that time is plainly intimated by the words of David, "Declare unto me the shortness of my days." What he did not know, that he desired to be informed of. Accordingly the rich man also, while he thought that he had yet a long time to live, heard the words, "You fool, this night your soul shall be required of you: then whose shall those things be which you have provided?" And the Preacher speaks confidently in the Holy Spirit, and says, "Man also knows not his time." Wherefore the patriarch Isaac said to his son Esau, "Behold, I am old, and I know not the day of my death." Our Lord, therefore, although as God and the Word of the Father, both knew the time measured out by him to all and was conscious of the time for suffering, which he himself had appointed also to his own body. Yet since he was made man for our sakes, he hid himself when he was sought after before that time came, as we do; when he was persecuted, he fled; and avoiding the designs of his enemies he passed by, and "so went through the midst of them." But when he had brought on that time which he himself had appointed, at which he desired to suffer in the body for all men, he announces it to the Father, saying, "Father, the hour is come; glorify thy Son." And then he no longer hid himself from those who sought him but stood willing to be taken by them; for the Scripture says, he said to them that came unto him, "Whom do you seek?" And when they answered, "Jesus of Nazareth," he said unto them, "I am he whom you seek."

"Man does not know his end," etc. Here is touched upon the deficiency of governance with respect to the termination of death, because it is determined for no one, neither when nor how he must die. And it seems that such or such a death happens by chance. And therefore he says: "Man does not know his end," that is, the day of death: Matthew 24: "Watch therefore, for you do not know at what hour your Lord will come." And he gives an example of how there is disorder and a game of uncertainty, saying: "But as fish are caught by the hook," namely unknowingly, "and as birds are caught in the snare," namely by deceit; Ecclesiasticus 11: "As a partridge is lured into a cage, and as a roe deer into a snare, so also is the heart of the proud." "So are men caught in an evil time": 1 Thessalonians 5: "When they shall say: Peace and security, sudden destruction shall come upon them." "When it shall come upon them suddenly," that is, unexpectedly: Isaiah 30: "Suddenly, when it is not expected, its destruction shall come, and it shall be shattered like a potter's vessel."

Spiritually, as to the hidden damnation of the wicked, he says: "Man does not know his end," because "the way of the wicked is dark," etc. "As fish by the hook," that is, the pleasure-seekers, who are caught by the hook of pleasure: Habakkuk 1: "They lift up everything with the hook." And "as birds by the snare," that is, the ambitious by the snare of honor: 1 Timothy 3: "Not a neophyte, lest, puffed up with pride, he fall into the judgment of the devil." "So are men caught," that is, the avaricious, "in an evil time": Job 27: "The rich man, when he shall sleep, shall take nothing with him."

It is asked concerning what he says, "As fishes are caught with a hook": whether the catching of fish is by chance or not. That it is, seems as follows:

1. Because that this fish comes rather than another, this is not by nature nor by reason: therefore it is by chance.

2. Likewise, that one man catches and another does not: this is not by reason of nature or of art: therefore it is by chance.

But to the contrary: If someone intending to find gold were digging, it would not be chance: therefore since one who fishes intends to catch, there is no chance there.

I respond: it must be said that one can speak of the catching by comparison to those who catch, and thus it is not by chance: one can also speak by comparison to the fish, which go to the hook: and because they go on account of food, and something else occurs, with respect to them there is chance.

Many can know chronological time. Everybody, for example, knows that noon is the time for healthy people to eat lunch. The time, however, which is determined by physicians, is not known to everyone but only to the physician. And since there is only one physician for the soul, to whom we say, "O Lord, be gracious to me; heal me, for I have sinned against you," only this physician knows our time. But the individual does not know his time. The inhabitants of Tyre, for example, who would have been ready to repent if the supernatural miracles had occurred among them—they did not know the time.

" For man does not even know his time, like fish caught in a fatal net, like birds seized in a snare, so are men caught in the moment of disaster when it falls upon them suddenly. "I have already said above, that while men are yet unknowing, either disaster or death befalls them. More precisely we should look at this as allegory, that the realm of the sky is similar to a net cast into the sea; and on the other hand heretics have nets, in which they capture fish, leading to their death. Their net though is affable language, flattering speeches, feigned or forced fasting, poor clothes, and an imitation of virtues. And if they begin to argue about the divine and raise their face to the heavens to seek the heights of God, then they cast a noose into the heavenly abodes. So just as fish and birds are seized of a sudden by such a net, and by such a noose, so wickedness is increased many times and the kindness of many fails; and the signs and portents are seen in such a way as to entice even the chosen of God if possible. See too those men of the Church, who are called the children of men, and are of modest faith, and who can be overcome quickly. Note too, that the term "sons of men" is used throughout the whole book, and the Hebrew has "sons of man", this is 'the sons of Adam'. And almost all scripture is filled with this idiom that sees the sons of Adam as the sons of all men.

Second, the defect of order in the governance of providence is shown in particular, and this in three ways.

"This wisdom also I have seen under the sun." He determined above the deficiency of the governance of providence in general; here he intends to show in particular, namely concerning prelacy, because the wise are despised and fools are promoted. There are therefore in this part three parts. In the first he shows the abasement of the wise man; in the second he subjoins the commendation of the abased, there: "And I said that better" etc.; in the third he introduces the promotion of the fool, there: "If the spirit of him who has power" etc.

The abasement of the wise man is therefore described in this order. First is set forth the praise of wisdom; second is expressed the case in which there is a deficiency of power; third is noted the succor of wisdom; fourth, the contempt of the wise man.

There is therefore set forth the praise of wisdom, when he says: "This wisdom I have seen under the sun," that is, in worldly things I have known it by its effect: "and I judged it very great," that is, I approved and praised it as exceedingly great. For great is wisdom in conquering a lesser enemy: greater, in conquering an equal: greatest, in conquering the most powerful: whence it is said in Job 26 concerning the supremely wise One: "His prudence struck the proud one."

"This, too, I have observed about wisdom under the sun, and it affected me profoundly: there was a small town with only a few inhabitants; and a mighty king came upon it and surrounded it, and built great siege works over it. Present in the city was a poor wise man who by his wisdom saved the town. Yet no one remembered that poor man. "While some people say that all things are uncertain, and that the righteous have no more than the wicked, I see even the greatest wisdom in this verse, because it happens repeatedly that there is a small township with only a few inhabitants, and it is surrounded by an army of a very powerful enemy, and the people inside is killed by the siege and by hunger. And suddenly and unexpectedly a poor man is found, who has more wisdom than all the rich men, than all those powerful and pompous men who are in danger, and who fear the siege. And he thinks, seeks and finds an answer as to how the town might be saved from the oppressors. But O ungrateful oblivion of men, after they were freed from bondage and released from captivity, and the freedom was given back to the fatherland, no one remembers that wise old man, no one gives thanks for their salvation, but all show honour to the rich, who were able to do nothing to help when in time of danger. My Hebrew tutor interpreted this passage differently: the small town, he says, is man, who even amongst learned men is called less clean. And the few men in the town, are the members by which the man shields and covers himself. But when a great king comes against it, that is the devil, and he searches for a place by which he might break through, and in the town is found a poor and wise man, that is the calm thought of that man on the inside, and that is what saves the town, which is surrounded and besieged by the enemy. And the man has been saved from danger, or persecution, or disaster, or any other kind of adverse sin. But that man on the outside, who is the enemy of the wise and poor man on the inside, he does not remember the poor man, nor does he remember his promises, but yet enjoys his freedom. Differently: the small town and the few inhabitants in it is the Church in comparison to the whole world. And the great king the devil often comes against it, not because he is great, but because he thought to be great, and he surrounds the Church with a siege or persecution, or with another kind of disaster. He finds in it a poor man who is wise, that is our Lord Jesus Christ, who was made poor for us and is wisdom itself. And that poor man frees the town with his wisdom. How many times do we see a reclining lion in a trap with rich men, this is with the politicians and leaders of our time, who come against the Church, but fail at the wisdom of that poor man? And when this poor man has won and the town is restored to peace, scarcely anyone remembers him, scarcely any of his requests are heard, but giving in to all indulgence and pleasure, the inhabitants seek riches that are not necessary.

"A small city" etc. Here is noted the deficiency of power, and this with respect to resisting the assailant: therefore he says: "A small city, and few men in it." "The siege was completed." And because it was small and had few men, therefore it was weak for defending itself: whence Jehoshaphat said in 2 Chronicles 20: "In us there is not so great strength that we can resist this great multitude," because, namely, they were few. Especially then they cannot resist, when the assailant is strong: on account of which he says: "There came against it a great king," namely through power: "and surrounded it," through great malice: "and he built fortifications all around," for battle: "and the siege was completed," through the inability to resist. An example of this is found in Judith 7 concerning Bethulia, which was besieged by Holofernes. This also the Lord foretold to Jerusalem in Luke 19: "Your enemies will surround you with a rampart and press you in on every side."

Spiritually, the city is the Church: the Psalm: "Glorious things are said of you, O city of God." This city is small through humility, because in these the Lord alone dwells: the last chapter of Isaiah: "To whom shall I look, if not to the poor little one, contrite in spirit and trembling at my words"? "Few men in it," in comparison with the wicked: Matthew 20: "Many are called, but few are chosen." The great king is the devil, of whom it is said in the penultimate chapter of Job: "He is king over all the children of pride"; he is also great, according to what is said in the same place: "There is no power on earth that can be compared to him." This king comes against the city through temptations: he surrounds it, by offering manifold pleasures: he built fortifications, by procuring occasions of sin: and he perfectly besieges it, when he entangles them in transgressions of the commandments. Concerning these things, Luke 19: "Your enemies will surround you with a rampart and hem you in and dash you to the ground, and they will not leave a stone upon a stone."

"And there was found in it" etc. Here is noted the succor of wisdom, where there was a deficiency of power: therefore he says: "And there was found in it a poor man," and thus powerless: "and wise, and he delivered the city by his wisdom." An example of this, how a wise person delivered, is found concerning Judith in her book, how she delivered Bethulia from Holofernes by her wisdom, though she was weak. Another example is found in 2 Kings 20, where it is said that a wise person in Abel delivered the city from the assault of Joab. On the contrary, it is said in Baruch 3: "And because they did not have wisdom, they perished on account of their foolishness"; this is said concerning the mighty.

"And no one afterwards" etc. Here the fourth point is touched upon, namely the contempt of the wise deliverer, the sign of which is forgetfulness. Therefore he says: "No one afterwards remembered that poor man." Behold, contempt and ingratitude: against which it is said in Ecclesiasticus 29: "Do not forget the kindness of your surety, for he gave his life for you" etc.

Spiritually, "A poor and wise man," who is Christ, who is a man from the strength of virtue: Jeremiah 31: "A woman shall encompass a man." He is also poor: 2 Corinthians 8: "Though he was rich in all things, for your sake he became poor"; wise, indeed Wisdom itself: 1 Corinthians 1: "We preach Christ the power of God and the wisdom of God." He was found by those who seek: Matthew 7: "For everyone who asks receives, and he who seeks finds." He delivered the people, Isaiah 19: "They shall cry out to the Lord from the face of the oppressor, and he shall send them a savior and a defender, who shall deliver them"; he delivered them through his wisdom, though he could have done so through power: Job 26: "His prudence struck the proud one." — "And no one afterward remembered him," because poverty is despised: Proverbs 19: "The brothers of the poor man hated him; moreover, even his friends withdrew far from him." No one remembered him by having compassion, according to what is said in Lamentations 3: "Remember my poverty and my transgression, the wormwood and the gall"; but on the contrary, Amos 6: "They suffered nothing over the affliction of Joseph." By giving thanks: Luke 17: "And there was not found anyone who returned to give glory to God except this foreigner." By imitating in deed: Isaiah 17: "You shall be desolate, because you have forgotten the God of your salvation, and have not remembered your mighty helper." By confessing with the mouth: Genesis 40: "When prosperity followed, the butler forgot his interpreter."

The contempt and oblivion of the wise man has been shown; here is shown secondly the commendation of the despised one. He commends wisdom, however, by a threefold preeminence: first, by setting it above the strength of power; second, above the defense of armor; third, above the height of worldly glory.

He therefore first sets forth wisdom above strength by his own judgment. For this reason he says: "And I said that wisdom is better than strength"; Wisdom 6: "Wisdom is better than strength, and a prudent man is better than a strong one." And because it is better, therefore it ought not to be despised; and yet nonetheless it is despised. For this reason he says: "How then is the wisdom of the poor man despised?" as though it ought not to be despised; but on account of poverty it is held in contempt. Whence in Ecclesiasticus 13 it is said of the poor man: "The sensible man spoke, and no place was given to him; the rich man spoke, and all were silent, and they carry his word up to the clouds." And the sign of contempt for wisdom is added: "And his words were not heard"; and yet they are very much to be heard. Proverbs 8: "Now therefore, children, hear me: Blessed are they who keep my ways."

"So I said: wisdom is better than might, although a poor man's wisdom is despised and his words go unheeded. "Although no one remembers a poor wise man, and everyone is happy, and admires power and riches; I however admire this despised wisdom according to all of the interpretations given above, and the words which none thinks worthy to be heard.

If riches and poverty are from the Lord, how can either poverty or riches be an evil? Why then were these things said? They were said under the Old Covenant, where there was much account made of wealth, where there was great contempt of poverty, where the one was a curse and the other a blessing. But now it is no longer so.

And that the words of the wise man are to be heard, he adds: "The words of the wise are heard in silence," that is, they are worthy to be heard in silence. Ecclesiasticus 32: "Listen in silence, and for your reverence good grace shall come to you"; whence it is also added: "And do not presume to speak in the midst of great men." "More than the cry of a prince among fools," and his speech is more clamorous, because however much a man may cry out, the fool does not pay attention. Ecclesiasticus 22: "He who tells wisdom to a fool speaks with one who is sleeping, and at the end of the narration he says: 'Who is this?'" That wisdom therefore is despised, this is on account of the foolishness of the hearers; therefore Matthew 7: "Do not give what is holy to dogs." And the reason for this is given by the Apostle in 1 Corinthians 2: "The natural man does not perceive the things that are of the Spirit of God."

"The gentle words of the wise are heard above the shouts of a king over fools. "Whosoever you see in the Church declaiming and arousing applause by whatever refinery or charm, he who shakes off his laughter and incites the crowd to feigned happiness, know that this is a sign of foolishness, equally of him who speaks, and of those who listen to him. For the words of the wise are heard in peace and respectful silence. He who is foolish and is powerful speaks to fools and cannot hear himself because of either the noise of his own voice or that of the applauding crowd.

Likewise, the fruit of wisdom is born of the last four by contrast. Corresponding to this fruit, there are four acts, for wisdom is comforting, struggling, contemplating, and extolling. It comforts the good: "Wisdom is a better defense for the wise man than would be ten princes in the city." It is also struggling, against evil: "Better is wisdom than weapons of war." Again, Wisdom "gave him a strong conflict, that he might overcome and know that wisdom is mightier than all."

"Wisdom is better," etc. Here secondly he sets forth wisdom above the defense of armor, saying: "Wisdom is better than weapons of war," because weapons of war are for protection; likewise wisdom protects. Proverbs 2: "Counsel shall keep you, and prudence shall preserve you, that you may be delivered from the evil way and from the man who speaks perverse things." And that it protects better is clear, because he who loses wisdom through fault cannot defend himself by armor without losing many goods. Whence he says: "And he who shall sin in one thing," by departing from wisdom, according to what was said above in chapter 8: "Do not hasten to depart from his face, nor persist in an evil work." "Shall lose many good things"; for by sinning in one thing, he loses wisdom, and by losing it, he loses many good things. Wisdom 7: "All good things came to me together with her"; and therefore, when she is lost, many good things are lost. Or: "he who shall sin in one thing," against charity, "shall lose many good things," according to that saying in James 2: "He who sins in one thing is made guilty of all." And he makes this manifest through a metaphor, because the awareness of sin is compared to a dying fly, because it renders and produces abomination in the affection and in the conscience.

"And wisdom is better than weapons, but a single rogue can ruin a great deal of good. "Now he also takes wisdom in preference to strength and says that it is worth more in battle than weapons. But if there is one fool, however small and worthless, he will repeatedly destroy riches and great wealth by his stupidity. But because the Hebrew can also be read as: 'and he who sins once, will lose much goodness', much righteousness will be lost in return and virtues will follow in turn, and he who has one, has all [Cfr. Cic de Offic. II, 35.]; and he who sins at one time, leaves himself open to all vices [Cfr. Iac. 2, 10.].