I respond: it must be said that happiness is in someone in two ways: truly and by estimation. Truly it is in one thing alone; by estimation it is in many things, according to diverse opinions and considerations and its conditions found in diverse things. For because it is the most delightful good, Epicurus therefore placed it in pleasures, and so with the others. Because, therefore, the happy person is troubled by no evil or misery, and this condition is found in him who has not yet been born, by reason of this condition he says: I judged happier, etc. I say also that by reason of that condition, it is desired by many who are afflicted.
As to what is asked, whether it ought to be desired or preferred: it must be said that punishment is twofold, temporal and eternal. Neither punishment takes away the whole, but nevertheless eternal punishment always diminishes it; corruption into non-being, however, takes away the whole, but only once. If, therefore, such corruption into non-being is compared to temporal punishment, it is absolutely worse; but if compared to eternal punishment, they stand as mutually exceeding, because the former exceeds in what it takes away, the latter in its continuance. And because the latter is infinite in duration, while the former is momentary, in this respect it exceeds and can more reasonably be fled and spurned.
IV. Likewise, a question is raised about what he says: I observed that all things are exposed to the envy of one's neighbor. I ask whether a man ought to cease from a good work on account of his neighbor's envy.
It seems that he should: because one's neighbor is to be loved more than any present advantage; therefore, if one's neighbor perishes through envying, that work ought to be omitted.
On the contrary: A good work provides a good example and stirs to good; therefore, if a good is to be made manifest for praise, a man ought not to conceal it on account of his neighbor's envy.
I respond: that work is either of necessity, or of utility. If of necessity, it is by no means to be abandoned. If of utility, either it can be done equally well in his absence as in his presence, or not: if so, a man ought to remove that work from his eyes, so as to take away the occasion, when he reasonably conjectures that the other envies; but if he cannot, he ought to do it, and he does not give the occasion, but the other takes it.
Art. 2. On the vanity of avarice, and first on the consideration of it.
Considering, I found etc. Above he treated the vanity of malice; here he treats the vanity of avarice: and first is set forth the consideration of avarice: second, because the avaricious man does not wish to have a companion, in detestation of it is set forth the commendation of the fellowship of another, at the passage: It is better therefore that two be together etc.
(Vers. 7. 8.). In the consideration therefore of the vanity of avarice he says: Considering, I found another vanity under the sun, namely another, because what was spoken above was of malice, but this is of avarice. - Whence he adds: There is one alone, and he has not a second, neither son nor brother, and he ought to be content with little as one who is alone, because he does not even wish to have a companion: Ecclesiasticus 11: "I have found rest for myself, and now I will eat of my goods alone"; and yet he is wholly consumed by avarice both in deed and desire and understanding. In deed: whence he says: And yet he does not cease to labor: Ecclesiasticus 31: "The rich man has labored in gathering substance." In desire: His eyes are not satisfied with riches: Ecclesiasticus 14: "The insatiable eye of the covetous in a portion of iniquity shall not be satisfied." In understanding: whence he adds: Nor does he reflect, saying: For whom do I labor and defraud my soul of good things? Psalm 38: "He stores up treasures and knows not for whom he shall gather them." From these things therefore he infers vanity: In this also there is vanity and a most grievous affliction: below in chapter 5: "Riches kept to the hurt of their owner: for they perish in a most grievous affliction."
Second, on the commendation of the fellowship of another.
(Vers. 9. 10. 11. 12.). It is better, therefore, that two be together etc. Here is touched upon secondly the commendation of the companionship of another, and this in detestation of the solicitude of avarice: on account of which he says: It is better, therefore, that two be together, although the avaricious man would prefer otherwise: and he subjoins the reason: For they have the advantage of mutual companionship: and therefore, in Luke 10, the Lord "sent the disciples two by two before his face."
And he shows a threefold advantage: namely in raising up, in preserving, and in defending. On account of raising up he says: If one falls, he will be supported by the other: Deuteronomy 22: "If you see the donkey of your brother fallen on the road, you shall not despise it, but shall lift it up with him." The solitary man lacks this benefit: therefore he adds: Woe to him who is alone, because when he falls, he has no one to raise him up, and therefore he is wretched: whence in the Psalm: "Look upon me and have mercy on me, for I am alone and poor."
As for the advantage in preserving he adds: And if two sleep together, they will warm each other, that is, they will be preserved from the cold: Ephesians 5: "No one has hated his own flesh, but nourishes and cherishes it." The solitary man lacks this benefit: whence he adds: One alone, if he sleeps, how will he be warmed? An example of this: in 3 Kings 1 it is said that David had grown old and could not be warmed, and it is added that they sought Abishag the Shunammite, who slept in the bosom of the king and warmed him: by himself he could not be warmed, since he was alone.
As for the advantage in defending he adds: And if anyone prevails against one, two will resist him, and thus it avails for defense: 2 Kings 10: "If the Syrians prevail against me, you shall be an aid to me: but if the sons of Ammon prevail against you, I will come to your aid." And this indeed he makes manifest by an example: A threefold cord is not easily broken. Just as a cord joined to a cord is stronger, so also is a man: Proverbs 18: "A brother who is helped by a brother is like a strong city."
Spiritually here is noted the threefold effect of charity, namely mutual raising up, mutual consolation and mutual defense. On account of raising up he says: If one falls: Galatians, the last chapter: "If a man is overtaken in any fault, you who are spiritual, instruct such a one in the spirit of meekness": whence it is said in Ecclesiasticus 37: "Set the heart of good counsel with you."
On account of consolation he says: They will warm each other: 1 Thessalonians 5: "Comfort the fainthearted": and in the same, chapter 2: "We became little ones in your midst, as if a nurse were to cherish her children."
On account of defense he says: Two will resist: Isaiah 50: "Let us stand together: who is my adversary"?
On account of this threefold effect of charity it is called a threefold cord: Hosea 11: "I will draw you with the cords of Adam, with the bonds of charity."
Questions.
I. Here it is asked concerning the solitary life, whether it should be preferred to companionship. That it should, it seems:
1. Because it is said in Lamentations 3 concerning the good youth: He shall sit alone and keep silence: therefore it is good to be alone.
2. Furthermore, Bernard says: "As often as I have been among men, I returned less a man": therefore it is not good to be among men.
3. Likewise, whoever is in companionship must necessarily be anxious about how to conform himself to the companionship: but the Apostle says in 1 Corinthians 7 that it is good not to marry in order to avoid anxiety about pleasing a wife: therefore likewise it is good to flee all companionship.
On the contrary: 1. Genesis 2: It is not good for man to be alone: therefore solitude is blameworthy, and by the opposite, companionship is praiseworthy.
2. Likewise, Matthew 18: Where two or three are gathered in my name, there I am in the midst of them: he does not say: where one, but where two or three: therefore life in congregation is better than the solitary life.