3. Likewise, if there were no sin, there would be no adversity, but complete tranquility and prosperity: therefore the state of prosperity is more consonant with the state of innocence and glory; but "what is more similar to the better is itself better": therefore etc.
I respond: it must be said that the states of prosperity and adversity can be compared in relation to the good or to the wicked. If in relation to the wicked, who are puffed up in prosperity and cast down in adversity, neither is useful unless divine grace assists interiorly, so that when he scourges exteriorly, he illumines interiorly: thus, when inspiration accompanies the scourge, which often happens, the state of adversity is more useful for the wicked. — But if we speak by comparison to the good: then it must be said that some good persons are perfect, of whom is said that verse of Proverbs 12: Whatever befalls the just man shall not make him sorrowful: thus for the perfect the state of adversity is better and more useful, because in it they are tested, as gold is proved in fire. But the state of prosperity is not useful for them, either because they do not advance, or because they grow tepid, or because their spirits fall, just as David, brave in battles, fell at the sight of a woman.
There are also others who are imperfect, who love God and are drawn by temporal benefits: and since they do not have perfect charity, they easily fall: for such persons prosperity is more useful. And because the Church has many who are tender and weak, more numerous than the strong, therefore she is compelled to pray for peace. That evils therefore befall the good in the present life is a gift of God, according to Philippians 1: It has been granted to you not only to believe in him, but also to suffer for his sake.
Thirdly, concerning the indistinction of the good and the wicked, which is treated in two ways.
And I applied my heart etc. It has been shown how the vanity of security arises from the exaltation of the wicked and also from the oppression of the good. Here it is shown thirdly how it arises from the indistinction of the one group and the other. For because the wicked cannot be distinguished from the good, therefore they are secure; and since this security has its origin from this kind of indistinction, and it itself is also the principle of pleasure, therefore this part has two parts. First it is shown how from indistinction arises security; second, how from security arises pleasure, at the passage: There is no one who lives forever, etc.
First it is shown how security is born from this.
The first point, therefore, is described in this order: first, therefore, is noted the vain solicitude of discerning; second, the uncertainty of discernment; third, the reason for the uncertainty; fourth, is noted from this the origin of vain security.
(Verses 16–17). Therefore first is intimated the vain solicitude of discerning, which solicitude was diligent; whence he says: And I applied my heart, that is, I applied my intellect; that I might know wisdom, with respect to invisible things, and understand the distinction of those things which are occupied on earth, with respect to visible things, because Romans 1: "The invisible things of God are clearly seen from the creation of the world, being understood through those things which have been made." And this solicitude is vain, because however much a man may labor, he cannot find out; therefore he adds: There is a man who day and night takes no sleep with his eyes, but rather labors continually to inquire, above in chapter three: "I saw the affliction which God has given to the sons of men, that they might be occupied in it"; and he adds: "He made all things good and delivered the world to their disputation"; and although he labors so much, he profits nothing.
Therefore he adds: And I understood that man can find no reason for all the works of God, of those works, namely, which are done under the sun: Sirach 43: "Do not labor, for you will not comprehend." And the more he has labored to seek, the less he will find: whence in the Psalm: "Man shall approach to a deep heart, and God shall be exalted," that is, made distant; Augustine: "God is lofty; you raise yourself up, and He flees from you; you humble yourself, and He comes to you." Even if the wise man says that he knows, he will not be able to find out, that is, if he believes himself to know, he understands less, because it is said in Romans 1: "Professing themselves to be wise, they became fools"; above in chapter seven: "I said: I shall become wise, and it departed further from me." And he repeats the solicitude, adding that it was curious; for to apply solicitude where there is no utility is curiosity. Therefore he says: All these things I pondered in my heart, that I might understand with curiosity; and this is reproved in Sirach 3: "Do not search much into superfluous things, and do not be curious about the many works of His." And thus the solicitude of distinguishing is evident, which was diligent and vain, and therefore curious.