2. To the second objection, that whatever befits God is said in the highest degree: this is true of that which is said absolutely and which names after the manner of a habit: but that which denotes an effect is not said in the highest degree, just as God does not punish in the highest degree nor spare in the highest degree, but insofar as is fitting.
II. To the question about wisdom, it must be said that the habit of wisdom can in no way be excessive: but regarding the act , it should be noted that it is threefold, namely to taste, to know, and to investigate: to taste and to know no one can do too much, but to investigate thoroughly one certainly can do too much. And the reason for this is that excessive investigation leads to foolishness, but love cannot be excessive toward God, because He is to be loved in the highest degree.
III. There is a question about what he says: Do not be foolish, lest you die before your time.
On the contrary: Job 14: You have appointed his limits, which cannot be passed: therefore it seems that on account of goodness they cannot be increased: therefore neither on account of wickedness can they be diminished.
If this is true, how does God promise long years in Scripture?
Likewise, concerning Hezekiah, in 4 Kings 20, how did God add fifteen years to him?
Likewise, He also shortens; in the Psalm: Men of blood and deceit shall not live out half their days.
I respond: it must be said that to die in one's time is threefold: in one way, in the time of one's salvation, to which each person is ordained: thus all the good die in their time, and no wicked persons do, because they never arrive at this—I speak of those who are finally wicked.
In the second way, to die in one's time, that is, by natural death, which indeed occurs through the consumption of the radical moisture, and thus the aged and decrepit die in their time.
In the third way, to die in
one's time is to die at the time predetermined for one by God, according to divine foreknowledge, which is never deceived. No one anticipates this, no one passes beyond it. In the first way, the wicked die in a time not their own; in the second way, both good and wicked who die by accidental death; in the third way, no one.
Therefore Ecclesiastes and Scripture speak here with regard to the first mode, but Job understands it with regard to the third. Similarly, concerning Hezekiah it is said that the Lord changed his counsel.
IV. Likewise, there is a question about what he says: He who fears God neglects nothing.
But whoever sins neglects something; therefore no one who sins fears God. But there is no just person who does not sin; therefore there is no just person who fears God.
V. Likewise, it is asked whether any just person can be without sin.
That he cannot seems evident from what is said here and in 1 John 1: If we say that we have no sin, we deceive ourselves.
That he can, however, seems evident:
1. From Job 17: I have not sinned, and my eye dwells in bitterness.
2. Likewise, if he cannot, and no one sins in that which he cannot avoid, therefore etc.
I respond: it must be said that negligence in one way implies contempt, and thus it is a mortal sin, and thus it is understood here; in another way, it implies any omission of circumstance whatsoever, and thus it is venial, and no one is without it.
Similarly, it must be said concerning sin that many are without mortal sin, but no one exercising free will is without venial sin except Christ, and this we also believe of the most blessed Virgin.
1. To what is objected from Job, I respond: he does not deny that he sinned, but that he sinned so as to be punished in this way. Similarly, the heart reproves when sin has given pleasure; but when one does what one did not will, even if one sinned, the heart does not reprove 13 .
2. As to what is said about the impossibility of avoiding sin, it must be said that man has been brought to this by vice, and therefore he is not excused from sinning in some way. Furthermore, even if he cannot avoid it universally, he can nevertheless avoid any particular sin; therefore etc.
Part III. The vanity of twofold punishment is demonstrated, both that which is an occasion of sin and that which is pure affliction.
I have tried all things etc. Above he treated the vanity of mutability and iniquity; in this part he intends to treat the vanity of penality. And because punishment is twofold: one kind, which is the occasion of sin, such as concupiscence; another kind, which is pure affliction, such as death and bodily infirmity: therefore he first treats the first penality, which is the occasion of sin; second, that which is pure affliction, below in chapter twelve: Remember your Creator, etc.