site: bonaventure

collection: Collationes de septem donis Spiritus Sancti

title: Coll. 7

title_alt:
De dono consilii
On the gift of counsel

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
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### COLLATIO VII.
#### *De dono consilii.*

### Summarium

*Introductio,* 1. — *Repetitio et propositio argumenti,* 2. — *Narratur exemplum,* 3. — *Divisio argumenti. Describitur consilium quoad triplicem actum,* 4. — Pars I. De actu proprio consilii. *Triplex est consilium,* 5. — *De his tribus in specie,* 6-8. — Pars II. De actu praeambulo. *Triplex proprietas vestimentorum et triplex intelligentia et consilium,* 9. 10. — *Primum consilium regulatur secundum dictamen divinitus institutarum legum,* 11. — *Item alterum, secundum dictamen divinitus inspiratarum rationum,* 12. — *Item tertium, secundum dictamen divinitus inspiratorum hominum; oportet discernere consiliarios et eligere bonum et fugere malum,* 13. — *De bono consiliario, Christo,* 14. — *De aliis bonis consiliariis,* 15. 16. — *De tribus malis consiliariis; primo, de iis qui magna convertunt in nihil,* 17. — *Secundo, qui bona convertunt in malum,* 18. — *Tertio, qui certa deducunt in dubium,* 19.

1. *Mulierem fortem quis inveniet*[^p489-2]? etc. — *Sapientia ubi invenitur? Et quis est locus intelligentiae? Nescit homo pretium eius, nec invenitur in terra suaviter viventium.* Iob facit quaestionem, ubi inveniatur sapientia; et respondet negative, quod non invenitur ab homine humano modo vivente, dicens: *Nescit homo pretium eius, nec invenitur in terra suaviter viventium.* Illud ultimum reddit causam: haec est causa, quare carnalis homo nescit pretium sapientiae, quia carnalis homo non percipit saporem sapientiae; nec potest homo scire sapientiam, nisi inveniat saporem; et non invenit in ea saporem, si deliciose vivat, quia deliciae carnales non possunt esse cum sapientia. *Nescit homo pretium eius.* Quis potest dicere: ego sum plus quam homo? Verum est, quod *sapientia trahitur de occultis*[^p489-3] mysteriorum. — Accidit, quod praedicator transfundit aliis sapientiam et gustat et facit eam alios gustare; aliquando vero est sicut canalis, faciens alios gustare, et ipse nescit, quid sit; parum valet ei et eis qui audiunt eum, nisi bonae dispositionis sint. — Ista gloriosissima invenit Sapientiam in *se ipsa* et *protulit eam mundo.* Invocabimus eam, ut spiritu consilii velit nobis impetrare sapientiam, ut possim aliquid dicere etc.

2. *Mulierem fortem quis inveniet?* etc. Dixi heri et hodie, quod beatissima Virgo gloriosa commendatur in verbis istis primo a *spiritualis fortitudinis robore;* secundo, a *supernaturalis conceptus fecunditate;* et tertio, a *salutaris consilii discretione.* Primum notatur ibi: *Mulierem fortem quis inveniet?* secundum ibi: *Procul et de ultimis finibus pretium eius;* tertium ibi[^p489-4]: *Quaesivit lanam et linum et operata est consilio manuum suarum.* De duobus diximus: heri diximus de robore et dono fortitudinis, hodie in mane diximus, qualiter pretium redemptionis hominis vel generis humani mundo *protulit, persolvit* et *possidet*[^p489-5]. Verum est, quod exemplum proposueram vobis dicere; sed quia dicere debeo de *dono consilii,* et beata Virgo hic partem habet et nos voluit habere partem; ideo reservavi usque nunc.

3. Pretium cuiuslibet est Virgo gloriosa, et quare? Quia pretium nostrum ipsa *protulit* mundo, *persolvit* et *possidet.* Quidam conversus fuit in religione monachorum alborum; bonae voluntatis fuit ad Virginem gloriosam, omni die persolvit ei psalterium de centum et quinquaginta Ave Maria; at fuit durae cervicis. Quadam die infirmatus est et portatus est ad abbatiam de grangia. Una quadam nocte, cum omnes essent ad matutinas, solus remansit in infirmaria; et visus est ei, quod quidam portarent eum in aulam maximam, in qua videbat Christum et Apostolos et coetum Angelorum; et daemones praesentabant eum Christo. Et ille qui portabat eum, dixit: «iustus es iudex; iste noster est». Dixit beata Virgo: «meus est, quia mihi servivit». Facta est contentio gravis. Hostis dixit: «iustus es iudex, non acceptor personae; volo, quod secundum veritatem iudices». Et

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dixit Christus: «videamus cuius sit». Et omnes defectus sui scripti in charta positi sunt ex una parte staterae, et ex alia parte staterae posita sunt bona, quae fecerat. Et pars, in qua fuerunt defectus eius, incurvata est ad terram. Et tunc dixit hostis: «vides, Domine, quod iste noster est; peto iustitiam». Et tunc beata Virgo dixit ad Christum: «tu es filius meus; sanguinem, quem habuisti, a me habuisti; peto, quod des mihi unam guttam». Et dixit Christus: «hoc non possum vobis negare». Et tunc posuit beata Virgo guttam sanguinis cum meritis illius; et statim illa pars staterae incurvata est ad terram. Et dixit hostis: «non est bonum pugnare tecum». Tamen, quia Dominus malum, quod ille fecerat, noluit dimittere impunitum; dedit daemonibus potestatem super corpus suum; et tunc atrocissime ipsum percusserunt, ita quod vix remansit in eo aliquod membrum, quod non esset totaliter allisum. Et dixit iudex: «satis est». Cum redirent fratres de matutinis, invenerunt ipsum quasi mortuum. Quaesivit abbas et fecit inquiri, quis hoc fecisset. Nullus inventus est, qui de hoc aliquid sciret. Postea locutus est et petiit abbatem suum et confessus est ei; et assumta nobili compunctione, migravit ad Dominum, et fuit ei poena illa pro purgatorio.

4. Dicamus de consilio. — *Quaesivit lanam et linum et operata est consilio manuum suarum*[^p490-1]. Videte, quod Spiritus sanctus describit hic *donum consilii* quantum ad actum *praeambulum,* et hoc quantum ad actum *intrinsecum* et *extrinsecum,* et quantum ad actum *proprium*[^p490-2]. Primum et secundum notatur, cum dicit: *Quaesivit lanam et linum;* et tertium ibi: *Operata est consilio manuum suarum.*

5. Dicamus primo de actu *proprio.* Intelligere debetis, quod est consilium, quo erudimur ad discernendum, quid licet, quid decet, et quid expedit ad salutem secundum *iudicium rationis rectae;* aliud est consilium, quo erudimur ad eligendum quod licet, quod decet, et quod expedit secundum *imperium voluntatis bonae.* — Tertium est consilium, quo erudimur ad prosequendum quod licet, quod decet, et quod expedit secundum *exercitium operationis virtuosae.* — Et de isto consilio dicitur: *Operata est consilio manuum suarum.*

6. Primum, dico, consilium est, quo *erudimur* ad discernendum, quid licet, quid decet, et quid expedit secundum *iudicium rationis rectae.* Unde in Proverbiis[^p490-3]: *Ego sapientia habito in consilio et eruditis intersum cogitationibus.* — *Habito in consilio,* scilicet quo homo eruditur ad discernendum quid licet, quid decet, et quid expedit secundum iudicium rationis rectae. — Primo debet homo considerare, an liceat, an deceat; multa licent, quae non decent. Postea debet considerare, si expediat, quia dicit Apostolus[^p490-4]: *Omnia mihi licent, sed non omnia expediunt.* Habita ista triplici consideratione, erudiuntur cogitationes, et habitat sapientia in consilio hominis.

7. Aliud est consilium, quo *elevamur* ad eligendum quod licet, quod decet, et quod expedit secundum *propositum voluntatis bonae.* Unde in Ecclesiastico[^p490-5]: *Aurum et argentum est constitutio pedum, et super utrumque consilium beneplacitum.* Per *aurum* significatur sacra Scriptura, per *argentum* scientia philosophiae. Utraque est speculativa, vel practica. Sacra Scriptura est de fide et moribus, partim speculativa et partim practica. Per istas scientias *stabiliuntur pedes,* quia cor stabilitur per documenta theologica et philosophica; tamen *consilium* magis stabilit.

8. Tertium est consilium, quo *expedimur* ad prosequendum quod licet, quod decet, et quod expedit secundum *exercitium operationis virtuosae.* De isto consilio dicitur in Iudith[^p490-6], quod dixerunt sacerdotes ad Iudith: *Deus Patrum nostrorum det tibi gratiam et omne consilium cordis tui sua virtute corroboret.* — *Consilium cordis tui* etc., id est, quod bene concepisti in mente, consumes in opere. Psalmus: *Tribuat tibi secundum cor tuum et omne consilium tuum confirmet.* Consilium illud superaddit *expeditionem.* — Triplex est operatio, scilicet *discernere* recte, *eligere* bene et *prosequi* expedite. Ideo dicit: *Operata est consilio manuum suarum.* Non solum *decrevit* et *elegit,* sed *prosecuta* fuit. Non sufficit bonam voluntatem habere, nisi homo velit eam expedire in opere, a virtute intellectiva in affectivam et ab affectiva in operationem. Philosophus dicit[^p490-7], tria ad virtutem esse necessaria, scilicet «*scire, velle* et *impermutabiliter operari*».

9. Et non solum explicat donum consilii quantum ad *actum proprium,* immo etiam quantum ad *actum praeambulum,* cum dicit: *Quaesivit lanam et linum. Lana* est, de qua fit vestimentum *grossum; linum* est, de quo fit vestimentum *subtile.* De lana fit vestimentum *calidum,* de lino vestimentum *delicatum.* Item, de lana fit vestimentum *extrinsecum,* de lino vero fit vestimentum *intrinsecum*[^p490-8]. Secun-

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dum istam triplicem proprietatem tres sunt intelligentiae, scilicet *allegorica, anagogica* et *tropologica.*

10. Secundum allegoriam per *lanam* et *linum* significatur novum et vetus testamentum. — Secundum anagogiam vero per *lanam,* de qua fit vestimentum calidum, significatur orationis *revelatio,* quia oratio est sicut calor; per *linum* vero, de quo fit vestimentum delicatum, significantur *deliciae.* — Secundum tropologiam per *lanam* forinseca dantur intelligi, per *linum* virorum iustorum experientiae. — Igitur cum dicitur: *Quaesivit lanam et linum* etc.; intelligitur novum et vetus testamentum, orationum revelatio et deliciae; similiter intelliguntur forinseca et virorum iustorum experientiae. — Ex istis elicio, quod est consilium, quo *erudimur* ad discernendum, quid licet, quid decet, et quid expedit secundum *iudicium rationis rectae;* et est consilium, quo *elevamur* ad eligendum quod licet, quod decet, et quod expedit secundum *propositum voluntatis bonae;* tertium est consilium, quo *expedimur* ad prosequendum quod licet, quod decet, et quod expedit secundum *exercitium operationis virtuosae.*

11. Primum consilium regulatur secundum dictamen *institutarum divinitus legum;* secundum consilium regulatur secundum dictamen *inspiratarum divinitus rationum;* tertium consilium regulatur secundum dictamen *illustratorum divinitus hominum.* — Primum, dico, consilium regulatur secundum dictamen *divinitus institutarum legum.* Unde in Proverbiis[^p491-1]: *Custodi legem atque consilium, et habebis gratiam faucibus tuis et vitam animae.* Quae est ista lex? Certe lex foris scripta et lex divinitus inspirata. De ista lege dicit: *Custodi legem* etc. Psalmus: *Nam et testimonia tua meditatio mea est, et consilium meum iustificationes tuae;* quod consilium fit in testamentis et testimoniis. In designationem huius dicitur in Exodo, quod quando Moyses debebat intrare oraculum, intrabat per *medium* duorum Cherubim. Ibat per *medium,* quia Christus debet habere respectum ad duo testamenta.

12. Secundo regulatur consilium secundum dictamen *divinitus inspiratarum rationum.* De hoc dicitur in Tobia[^p491-2]: *Omni tempore benedic Dominum et pete ab eo, ut vias tuas dirigat, et omnia consilia tua in ipso permaneant.* Psalmus: *Revela Domino viam tuam, et ipse dabit tibi petitiones cordis tui. Subditus esto Domino* etc. Quantumcumque homo habeat scientiam novi et veteris testamenti, oportet tamen, quod consulat Dominum; non dico, quod habeat specialem allocutionem cum eo, sed oportet, quod Dominus educat sibi tanquam lucem veritatem. — In hoc reprehenduntur aliqui, qui propria scientia regi volunt; de quibus Isaias[^p491-3]: *Vae filii desertores! ut faceretis consilium et non ex me, et ordiremini telam et non per spiritum meum.* Faciunt *telas aranearum* qui sacram Scripturam allegant ad mala. Dicit Bernardus: «Nunquam Paulum intelligis, nisi spiritum Pauli invenias».

13. Est consilium, quo erudimur secundum dictamen divinitus institutarum et inspiratarum legum; sed quia difficile est, hominem erudiri per se; ideo requiritur tertio consilium, quo reguletur secundum dictamen *divinitus inspiratorum hominum.* De quo scribitur[^p491-4]: *Cor boni consilii statue tecum.* Econtra de malis consiliariis scribitur: *A consiliario serva animam tuam. Non attendas his in omni consilio. Sed cum viro sancto assiduus esto, quemcumque cognoveris observantem timorem Dei; cuius anima est secundum animam tuam.* Reddit causam: quia *anima viri sancti enuntiat aliquando vera, quam septem circumspectores sedentes in excelso ad speculandum,* et videt plus quam tu. — Colligimus ex hoc, quod unum consilium in hoc consistit, quod homo consilium in se ipso non ponat; sed debet postulare consilium ab alio. Nec tantum consistit in hoc, immo etiam, quod sciat discernere consiliarium et eligere bonum et fugere malum.

14. Sed quis est bonus consiliarius? Ille certe, de quo dicit Ecclesiasticus[^p491-5]: *Multi pacifici sint tibi, unus consiliarius de mille.* — *Unus consiliarius,* id est, Christus, de quo dicit Isaias: *Vocabitur nomen eius admirabilis, consiliarius, Deus, fortis, pater futuri saeculi, princeps pacis.* Ipse est *magni consilii Angelus;* iste est, ad quem debemus puro corde attendere. Dicit Ecclesiasticus[^p491-6]: *Ante omnia opera verbum verax praecedat te, et ante omnem actum consilium stabile.* — *Verbum verax,* quod nec falli nec fallere potest, est unigenitus Dei Filius et sua doctrina et sua vita. Istud verbum praecedat te et *consilium stabile.* Stabile consilium non est nisi Dei mei; *consilium Domini in aeternum manet.*

15. Iste consiliarius, scilicet Christus, habet multos consiliarios, quibus consilium suum participat. Dixit Paulus[^p491-7]: *Beatior erit, si sic permanserit se-

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cundum meum consilium; puto autem, quod et ego spiritum Dei habeo.* Unde ad Corinthios: *Scitis gratiam Domini nostri Iesu Christi, quoniam, cum dives esset, pro vobis egenus factus est.* Et ipse Apostolus dicit: *In hoc consilium do, praeceptum autem non habeo.* Augustinus dicit in originali[^p492-1], quod «in tantum factus est Christus egenus, quod non habet quod vulpes habent, quia *vulpes foveas habent; Filius autem hominis non habet, ubi reclinet caput suum;* subaudi: factus est Christus egenus, ut eius paupertatem imitemur». Magister dicit, ut ipsum imitemur in dando eleemosynas, in humilitate, in paupertate et obedientia.

16. Consilium istud confirmatum est per duodecim Apostolos et per consilia Sanctorum. Unde dicitur in Ecclesiaste[^p492-2]: *Verba sapientium sicut stimuli et quasi clavi in altum defixi; quae per magistrorum consilium data sunt a pastore uno.* Si vis testimonium Sanctorum de istis consiliis, quaere Antonium, Paphnutium et Macarium, qui omnes statuerunt servare ista consilia. Quaere pontifices Basilium, Augustinum, Martinum et Gregorium: omnes monachi fuerunt et statuerunt servare consilia et ea servaverunt. Quaere etiam Benedictum, qui fuit abbas; quaere Dominicum, quaere Franciscum, qui omnia ista consilia statuerunt servanda. Ab Agno procedunt *lampades*[^p492-3] et sunt illuminationes ad consilia manifestanda. Scribitur: *Deus, qui glorificatus est in consilio Sanctorum;* Psalmus: *Confitebor tibi, Domine, in toto corde meo, in consilio iustorum et congregatione.* Debemus igitur eligere bonum consiliarium.

17. Non sufficit tibi eligere consiliarium bonum, nisi caveas tibi a consiliario malo. Unde scribitur[^p492-4]: *A consiliario malo serva animam tuam;* et in Ecclesiastico: *Spiritus consilii mali disperdit intelligentiam.* Quis est iste spiritus? Qui convertit *magna in nihilum,* et *bona in malum,* et *certa in dubia.* Et quare *disperdit?* Dico, quod *intelligentia* est ad hoc, quod processus de dubio veniat in certitudinem; igitur, quando aliquis ducit in dubium, tunc facit cadere intelligentiam. — Primo, dico, consiliarius malus est, qui *magna convertit in nihilum,* sicut qui dicunt, consilia Dei esse mala et nulla. Tales consiliarii fuerunt Pharisaei et Legisperiti, de quibus dicitur[^p492-5]: *Pharisaei et Legisperiti spreverunt Dei consilium.* Utinam nulli sint modo tales! — Dicet aliquis: «laudas mihi, quod sequar consilia et intrem religionem Fratrum Minorum vel Praedicatorum»? Dicit: «ordo fictitius est, de novo institutus, habet signa exteriora». Ulterius dicit: «parum est spernere temporalia; non possumus ea dimittere. Quare debemus dimittere ista pauca bona? Quid valet nuditas pedum? *Corporalis exercitatio ad modicum utilis est, pietas autem ad omnia*[^p492-6]». — Carissimi! quantumcumque sit ordo fictitius et novus, est tamen bonus. Et quod dicit, quod *corporalis exercitatio ad modicum utilis est,* et parum est dimittere temporalia; dico, quod ista sunt sacrificia maxima. Venit Christus non pro parvo. Maximum est in castitate et paupertate vivere. Ista sunt sacrificia maxima, altissima et nobilissima, et tu pro nihilo reputas consilium Dei, contemnis consilium Dei in te et in aliis. Si tu non vis intrare religionem, noli prohibere alium. Gregorius[^p492-7] dicit, quod «tot a sequentibus dimissa sunt, quot a non sequentibus concupisci poterunt». Ideo dixit beatus Petrus: *Ecce, nos reliquimus omnia.* Maximum est, quod homo corpus suum in perpetuam servitutem redigat. *Holocaustum medullatum* est propriam voluntatem in potestatem alterius ponere. Quando illud facio propter Deum, valet plus quam totus mundus. Contra illos qui loquuntur contra consilia Dei, dicitur in Proverbiis[^p492-8]: *Vocavi, et renuistis; despexistis omne consilium meum et increpationes meas neglexistis; propter hoc in interitu vestro ridebo.* — Canis, quando iacet in paleis et non vult manducare, non permittit, quod alius manducet. Ita isti nolunt intrare religionem nec permittunt, alios intrare. — Igitur primus consiliarius malus est, qui *magna convertit in nihilum.*

18. Alius consiliarius malus est, qui *bona convertit in malum.* Psalmus[^p492-9]: *Quoniam declinaverunt in te mala, cogitaverunt consilia, quae non potuerunt stabilire; quoniam pones eos dorsum* etc. Malum est, quando aliquis dicit aliquid, unde consilium Christi possit reputari malum; sicut quando aliquis reprobat consilium introeundi sanctam religionem. Stultum, periculosum, perniciosum et temerarium est, illud quod Christus dixit bonum in malum convertere. De ingressione religionis dicunt aliqui, quod unum calceamentum non competit omnibus pedibus; sed religio imponit unam regulam omnibus. Si dicis hoc, dicis, Christum esse stultum et Apostolos. Dicit etiam: *Nemo, mittens manum ad aratrum Dei et respiciens retro, aptus est regno*

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*Dei*[^p493-1]; et beatus Petrus dicit: *Melius est viam iustitiae non cognoscere quam post agnitionem retrorsum converti.* — Carissimi! dico: si posset fieri calceamentum, ad quod posset quilibet pes informari, illud calceamentum posset fieri omnibus. Quilibet potest se informare ad regulam religionis, quia aliter fit iuveni, aliter seni, aliter forti, aliter debili. Unde dicit Augustinus[^p493-2]: «Distribuatur unicuique vestrum a praeposito vestro victus et tegumentum, non aequaliter omnibus, quia non aequaliter valetis omnes, sed potius unicuique, sicut opus fuerit». Unde in Ecclesiastico: *Iniice pedem tuum in vincula illius et in torques illius collum tuum. Et erunt tibi compedes eius in protectionem fortitudinis et bases virtutis, et torques illius in stolam gloriae. Decor enim vitae est in illa, et vincula illius alligatura salutaris.* — Dices: «dare medicinam purgatoriam, non praeparatoriam, hoc est fatuum». Dico, quod religio habet medicinam purgatoriam et praeparatoriam, quia contemperat se secundum *posse* recipientium. — Dicis, quod «est periculum *in falsis fratribus*[^p493-3]». Hoc non dictum est de religiosis, sed de falsis fratribus christianis, nondum religiosis. — Dices: «multi cadunt, et beatus Petrus dicit: *Melius erat illis non cognoscere viam iustitiae, quam post agnitionem retrorsum converti*». Non debes cadere cum cadentibus, sed stare cum stantibus.

19. Tertius consiliarius malus est, qui *certa deducit in dubium.* Unde dicitur in Esdra[^p493-4], quod venerunt quidam, qui fuerunt trans fluvium, ad Iudaeos et dixerunt: *Quis dedit vobis consilium, ut domum hanc aedificaretis et muros eius instauraretis?* Iudaei habuerunt consilia Dei et Prophetarum; tamen isti trans fluvium venerunt dare consilium, nescierunt tamen, quid ageretur in Ierusalem. — Nesciunt aliqui, quid agatur in religione, et tamen volunt dare consilium et dicunt volenti intrare: «quid vis facere? Attende divinum beneplacitum: Melius est esse in voluntate Dei quam *in manu consilii*[^p493-5]». — Per istam viam si vis exspectare, donec Dominus revelet tibi, et non vis facere quod sancta Scriptura et sancti viri dicunt tibi, et quod Christus inspirat tibi, semper poteris esse in bivio. De tali dicitur: *Vir duplex animo inconstans est in omnibus viis suis.* Debet homo sequi consilia sanctorum Benedicti et aliorum. Non debet adducere consiliarios novos, sed sequi consilium Christi, cuius vita est certa forma vivendi. Si dicat religiosus: «non est salus nisi apud nos»; male dicit. Non debet se tantum laudare, quod alios reprobet. Potest stare pro religione sua, ita quod non excedat in modo dicendi et suadendi. Qui sic sequitur consilium habebit gaudium. Unde in Proverbiis[^p493-6]: *Qui pacis ineunt consilia, sequitur eos gaudium in aeternum,* ad quod nos perducat qui cum Patre etc.

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### COLLATION VII.
#### *On the gift of counsel.*

### Summarium

*Introduction,* 1. — *Repetition and statement of the argument,* 2. — *An example is told,* 3. — *The division of the argument. Counsel is described in respect of its threefold act,* 4. — Part I. On the proper act of counsel. *Counsel is threefold,* 5. — *On these three in particular,* 6-8. — Part II. On the preliminary act. *The threefold property of the garments, and the threefold understanding and counsel,* 9. 10. — *The first counsel is governed according to the dictate of laws divinely instituted,* 11. — *Likewise the second, according to the dictate of reasons divinely inspired,* 12. — *Likewise the third, according to the dictate of men divinely inspired; counsellors must be discerned, the good chosen and the bad fled,* 13. — *On the good counsellor, Christ,* 14. — *On the other good counsellors,* 15. 16. — *On the three bad counsellors; first, on those who turn great things into nothing,* 17. — *Secondly, those who turn good things into evil,* 18. — *Thirdly, those who bring certain things down into doubt,* 19.

1. *Who shall find a valiant woman*[^p489-2]? etc. — *Where is wisdom to be found? And where is the place of understanding? Man knoweth not the price thereof, neither is it found in the land of them that live in delights.* Job raises the question, where wisdom is to be found; and he answers in the negative, that it is not found by a man living in a human manner, saying: *Man knoweth not the price thereof, neither is it found in the land of them that live in delights.* That last clause gives the reason: this is the reason why the carnal man knows not the price of wisdom, because the carnal man does not perceive the savour of wisdom; nor can a man know wisdom unless he find its savour; and he does not find savour in it if he lives in delights, because carnal delights cannot coexist with wisdom. *Man knoweth not the price thereof.* Who can say: I am more than a man? It is true that *wisdom is drawn out of the hidden things*[^p489-3] of the mysteries. — It happens that a preacher pours wisdom into others and himself tastes it and makes others taste it; but sometimes he is like a conduit, making others taste while he himself does not know what it is; he is of little profit to himself and to those who hear him, unless they are of good disposition. — That most glorious one found Wisdom *within herself* and *brought her forth to the world.* We shall call upon her, that by the spirit of counsel she may be willing to obtain wisdom for us, that I may be able to say something, etc.

2. *Who shall find a valiant woman?* etc. I said yesterday and today that the most blessed and glorious Virgin is commended in these words, first from *the strength of spiritual fortitude;* secondly, from *the fruitfulness of a supernatural conceiving;* and thirdly, from *the discernment of saving counsel.* The first is noted there: *Who shall find a valiant woman?* the second there: *Far and from the uttermost coasts is the price of her;* the third there[^p489-4]: *She hath sought wool and flax, and hath wrought by the counsel of her hands.* Of two of them we have spoken: yesterday we spoke of the strength and the gift of fortitude, this morning we spoke of how she *brought forth, paid* and *possesses*[^p489-5] the price of the redemption of man, or of the human race, for the world. It is true that I had proposed to tell you an example; but because I have to speak of *the gift of counsel,* and the Blessed Virgin has a part here and willed that we should have a part, I therefore kept it back until now.

3. The price of every man is the glorious Virgin, and why? Because she herself *brought forth* our price to the world, *paid* it and *possesses* it. A certain man had entered religion among the white monks; he was of good will toward the glorious Virgin, and every day he paid her a psalter of a hundred and fifty Hail Marys; but he was stiff-necked. One day he fell sick and was carried from a grange to the abbey. On a certain night, when all were at matins, he alone remained in the infirmary; and it seemed to him that certain persons were carrying him into a very great hall, in which he saw Christ and the Apostles and the assembly of the Angels; and the demons were presenting him to Christ. And he who was carrying him said: "thou art a just judge; this man is ours." The Blessed Virgin said: "he is mine, because he served me." A grave contention arose. The enemy said: "thou art a just judge, no respecter of persons; I ask that thou judge according to the truth." And

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Christ said: "let us see whose he is." And all his faults, written on a paper, were laid on one side of the balance, and on the other side of the balance were laid the good things he had done. And the side on which his faults were bent down to the ground. And then the enemy said: "thou seest, Lord, that this man is ours; I ask for justice." And then the Blessed Virgin said to Christ: "thou art my son; the blood thou hadst, thou hadst from me; I ask that thou give me one drop." And Christ said: "this I cannot deny you." And then the Blessed Virgin laid the drop of blood together with that man's merits; and at once that side of the balance bent down to the ground. And the enemy said: "it is not good to fight with thee." Yet, because the Lord would not let the evil which that man had done go unpunished, he gave the demons power over his body; and then they struck him most cruelly, so that scarcely a limb remained in him that was not utterly bruised. And the judge said: "it is enough." When the brethren returned from matins, they found him as though dead. The abbot inquired and had it searched out, who had done this. No one was found who knew anything of it. Afterwards he spoke and asked for his abbot and confessed to him; and, having taken on a noble compunction, he passed to the Lord, and that punishment served him for purgatory.

4. Let us speak of counsel. — *She hath sought wool and flax, and hath wrought by the counsel of her hands*[^p490-1]. See how the Holy Spirit here describes *the gift of counsel* in respect of its *preliminary* act, and this in respect of its *interior* and *exterior* act, and in respect of its *proper* act[^p490-2]. The first and the second are noted when he says: *She hath sought wool and flax;* and the third there: *She hath wrought by the counsel of her hands.*

5. Let us speak first of the *proper* act. You must understand that there is a counsel by which we are instructed to discern what is lawful, what is fitting, and what is expedient for salvation according to *the judgment of right reason;* there is another counsel by which we are instructed to choose what is lawful, what is fitting, and what is expedient according to *the command of a good will.* — The third is the counsel by which we are instructed to carry through what is lawful, what is fitting, and what is expedient according to *the exercise of virtuous operation.* — And of this counsel it is said: *She hath wrought by the counsel of her hands.*

6. The first counsel, I say, is that by which we are *instructed* to discern what is lawful, what is fitting, and what is expedient according to *the judgment of right reason.* Whence in Proverbs[^p490-3]: *I, wisdom, dwell in counsel, and am present in learned thoughts.* — *I dwell in counsel,* namely that counsel by which a man is instructed to discern what is lawful, what is fitting, and what is expedient according to the judgment of right reason. — First a man ought to consider whether it is lawful, whether it is fitting; many things are lawful which are not fitting. Afterwards he ought to consider whether it is expedient, because the Apostle says[^p490-4]: *All things are lawful to me, but all things are not expedient.* When this threefold consideration has been made, the thoughts are instructed, and wisdom dwells in a man's counsel.

7. There is another counsel by which we are *lifted up* to choose what is lawful, what is fitting, and what is expedient according to *the purpose of a good will.* Whence in Ecclesiasticus[^p490-5]: *Gold and silver are the establishing of the feet, and above them both counsel is well pleasing.* By *gold* is signified sacred Scripture, by *silver* the science of philosophy. Each is either speculative or practical. Sacred Scripture is about faith and morals, partly speculative and partly practical. By these sciences *the feet are made firm,* because the heart is made firm through theological and philosophical teachings; yet *counsel* makes it firmer still.

8. The third is the counsel by which we are *made ready* to carry through what is lawful, what is fitting, and what is expedient according to *the exercise of virtuous operation.* Of this counsel it is said in Judith[^p490-6] that the priests said to Judith: *May the God of our fathers give thee grace, and may he strengthen with his power all the counsel of thy heart.* — *The counsel of thy heart,* etc., that is, what you have well conceived in mind you shall carry out in deed. The Psalm: *May he give thee according to thy own heart, and confirm all thy counsel.* That counsel adds *readiness* on top. — Operation is threefold, namely to *discern* rightly, to *choose* well, and to *carry through* readily. Therefore he says: *She hath wrought by the counsel of her hands.* She not only *resolved* and *chose,* but *carried through.* It is not enough to have a good will, unless a man is willing to make it ready in the work, from the intellective power into the affective, and from the affective into operation. The Philosopher says[^p490-7] that three things are necessary for virtue, namely "*to know, to will,* and *to work unchangeably*."

9. And he unfolds the gift of counsel not only in respect of *its proper act,* but even in respect of *the preliminary act,* when he says: *She hath sought wool and flax.* *Wool* is that of which a *coarse* garment is made; *flax* is that of which a *fine* garment is made. Of wool a *warm* garment is made, of flax a *delicate* one. Likewise, of wool an *outer* garment is made, but of flax an *inner*[^p490-8] one. According

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to this threefold property there are three understandings, namely the *allegorical,* the *anagogical* and the *tropological.*

10. According to allegory, by *wool* and *flax* the New and the Old Testament are signified. — According to anagogy, by *wool,* of which the warm garment is made, is signified the *revelation* of prayer, because prayer is like warmth; but by *flax,* of which the delicate garment is made, are signified *delights.* — According to tropology, by *wool* outward things are given to be understood, and by *flax* the experiences of just men. — Therefore when it is said: *She hath sought wool and flax,* etc., there are understood the New and the Old Testament, the revelation of prayers and delights; and likewise are understood outward things and the experiences of just men. — From these I draw out that there is a counsel by which we are *instructed* to discern what is lawful, what is fitting, and what is expedient according to *the judgment of right reason;* and there is a counsel by which we are *lifted up* to choose what is lawful, what is fitting, and what is expedient according to *the purpose of a good will;* the third is the counsel by which we are *made ready* to carry through what is lawful, what is fitting, and what is expedient according to *the exercise of virtuous operation.*

11. The first counsel is governed according to the dictate of *laws divinely instituted;* the second counsel is governed according to the dictate of *reasons divinely inspired;* the third counsel is governed according to the dictate of *men divinely enlightened.* — The first counsel, I say, is governed according to the dictate of *laws divinely instituted.* Whence in Proverbs[^p491-1]: *Keep the law and counsel, and thou shalt have grace for thy throat and life for thy soul.* What is this law? Surely the law written without and the law divinely inspired. Of this law he says: *Keep the law,* etc. The Psalm: *For thy testimonies are my meditation, and thy justifications my counsel;* which counsel comes about in the testaments and testimonies. In token of this it is said in Exodus that when Moses had to enter the oracle, he entered *between* the two Cherubim. He went *between,* because Christ must have regard to the two testaments.

12. Secondly, counsel is governed according to the dictate of *reasons divinely inspired.* Of this it is said in Tobias[^p491-2]: *At all times bless the Lord, and ask of him that he direct thy ways, and that all thy counsels may abide in him.* The Psalm: *Reveal thy way to the Lord, and he will give thee the requests of thy heart. Be subject to the Lord,* etc. However much a man may have the knowledge of the New and the Old Testament, he must nevertheless consult the Lord; I do not say that he must have a special address with him, but that the Lord must bring forth truth for him as a light. — In this some are rebuked who wish to be governed by their own knowledge; of whom Isaiah[^p491-3]: *Woe to you, apostate children! that you would take counsel and not of me, and would begin a web and not by my spirit.* They make *the webs of spiders* who allege sacred Scripture toward evil. Bernard says: "Never do you understand Paul, unless you find the spirit of Paul."

13. There is a counsel by which we are instructed according to the dictate of laws divinely instituted and inspired; but because it is difficult for a man to be instructed by himself, therefore a third counsel is required, by which he may be governed according to the dictate of *men divinely inspired.* Of which it is written[^p491-4]: *Set a heart of good counsel with thee.* On the other hand, of bad counsellors it is written: *Keep thy soul from a counsellor. Attend not to these in every counsel. But be continually with a holy man, whomsoever thou shalt know to observe the fear of God; whose soul is according to thy own soul.* He gives the reason: because *the soul of a holy man declareth true things sometimes, more than seven watchmen that sit in a high place to watch,* and he sees more than you. — We gather from this that one counsel consists in this, that a man should not place counsel in himself, but ought to ask counsel of another. Nor does it consist in this alone, but also in this, that he should know how to discern a counsellor and to choose the good and to flee the bad.

14. But who is a good counsellor? Surely he of whom Ecclesiasticus says[^p491-5]: *Let many be at peace with thee, but one counsellor of a thousand.* — *One counsellor,* that is, Christ, of whom Isaiah says: *His name shall be called Wonderful, Counsellor, God, the Mighty, the Father of the world to come, the Prince of peace.* He is *the Angel of great counsel;* he it is to whom we ought to attend with a pure heart. Ecclesiasticus says[^p491-6]: *Before all thy works let a true word go before thee, and before every act a steadfast counsel.* — *A true word,* which can neither be deceived nor deceive, is the only-begotten Son of God and his teaching and his life. Let that word go before you, and *a steadfast counsel.* There is no steadfast counsel save that of my God; *the counsel of the Lord standeth for ever.*

15. This counsellor, namely Christ, has many counsellors with whom he shares his counsel. Paul said[^p491-7]: *She shall be more blessed if she so remain, ac-

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cording to my counsel; and I think that I also have the spirit of God.* Whence to the Corinthians: *You know the grace of our Lord Jesus Christ, that being rich he became poor for your sakes.* And the Apostle himself says: *In this I give counsel, but I have no commandment.* Augustine says in the original[^p492-1] that "Christ became poor to such a degree that he does not have what the foxes have, because *the foxes have holes; but the Son of man hath not where to lay his head;* understand: Christ became poor, that we might imitate his poverty." The Master says that we should imitate him in giving alms, in humility, in poverty and in obedience.

16. This counsel was confirmed through the twelve Apostles and through the counsels of the Saints. Whence it is said in Ecclesiastes[^p492-2]: *The words of the wise are as goads, and as nails deeply fastened in; which by the counsel of masters are given from one shepherd.* If you want the testimony of the Saints concerning these counsels, seek out Antony, Paphnutius and Macarius, who all resolved to keep these counsels. Seek out the bishops Basil, Augustine, Martin and Gregory: all were monks and resolved to keep the counsels, and did keep them. Seek out Benedict too, who was an abbot; seek out Dominic, seek out Francis, who resolved that all these counsels were to be kept. From the Lamb proceed *lamps*[^p492-3], and they are illuminations for making the counsels manifest. It is written: *God, who is glorified in the counsel of the saints;* the Psalm: *I will praise thee, O Lord, with my whole heart, in the counsel of the just and in the congregation.* We ought therefore to choose a good counsellor.

17. It is not enough for you to choose a good counsellor, unless you also guard yourself against a bad one. Whence it is written[^p492-4]: *Keep thy soul from an evil counsellor;* and in Ecclesiasticus: *The spirit of evil counsel destroyeth understanding.* Who is this spirit? He who turns *great things into nothing,* and *good things into evil,* and *certain things into doubtful ones.* And why does he *destroy?* I say, because *understanding* exists for this, that the process should come from doubt into certainty; therefore, when someone leads into doubt, he then makes understanding fall. — First, I say, the bad counsellor is he who *turns great things into nothing,* like those who say that God's counsels are bad and worthless. Such counsellors were the Pharisees and the lawyers, of whom it is said[^p492-5]: *The Pharisees and the lawyers despised the counsel of God.* Would that there were none such now! — Someone will say: "do you commend it to me, that I should follow the counsels and enter the religion of the Friars Minor or of the Preachers?" He says: "the order is a made-up one, newly instituted, it has outward signs." He says further: "it is a small thing to despise temporal goods; we cannot let them go. Why should we let go these few goods? What is the worth of bare feet? *Bodily exercise is profitable to little, but piety is profitable to all things*[^p492-6]." — Dearly beloved! however made-up and new the order may be, it is nevertheless good. And as to what he says, that *bodily exercise is profitable to little,* and that it is a small thing to let temporal goods go: I say that these are the greatest sacrifices. Christ did not come for something small. It is a very great thing to live in chastity and poverty. These are the greatest, highest and noblest sacrifices, and you reckon God's counsel as nothing, you despise God's counsel in yourself and in others. If you do not wish to enter religion, do not forbid another. Gregory[^p492-7] says that "as many things have been given up by those who follow, as could be coveted by those who do not follow." Therefore blessed Peter said: *Behold, we have left all things.* It is a very great thing that a man should reduce his body to perpetual servitude. *A holocaust full of marrow* is to place one's own will into the power of another. When I do that for God's sake, it is worth more than the whole world. Against those who speak against God's counsels it is said in Proverbs[^p492-8]: *I called, and you refused; you have despised all my counsel and have neglected my reprehensions; therefore I will laugh at your destruction.* — A dog, when it lies in the straw and does not want to eat, will not allow another to eat. So these men will not enter religion nor allow others to enter. — Therefore the first bad counsellor is he who *turns great things into nothing.*

18. Another bad counsellor is he who *turns good things into evil.* The Psalm[^p492-9]: *For they have intended evils against thee; they have devised counsels which they have not been able to establish; for thou shalt make them turn their back,* etc. It is an evil thing when someone says something whereby Christ's counsel may be reckoned bad; as when someone rejects the counsel of entering holy religion. It is foolish, dangerous, ruinous and rash to turn into evil that which Christ called good. Concerning entry into religion some say that one shoe does not fit all feet; but religion imposes one rule on all. If you say this, you say that Christ and the Apostles were foolish. He says also: *No man putting his hand to the plough of God and looking back is fit for the kingdom*

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*of God*[^p493-1]; and blessed Peter says: *It is better not to know the way of justice than after knowing it to turn back.* — Dearly beloved! I say: if a shoe could be made to which every foot could shape itself, that shoe could be made for all. Anyone can shape himself to the rule of religion, because it works one way for a young man, another for an old, another for a strong, another for a weak. Whence Augustine says[^p493-2]: "Let food and clothing be distributed to each one of you by your superior, not equally to all, because you are not all equally strong, but rather to each one as he has need." Whence in Ecclesiasticus: *Put thy foot into her fetters and thy neck into her chains. And her fetters shall be to thee for a protection of strength and a firm foundation, and her chains for a robe of glory. For in her is the beauty of life, and her bonds are a healthful binding.* — You will say: "to give a purging medicine and not a preparatory one — that is foolish." I say that religion has both a purging medicine and a preparatory one, because it tempers itself according to the *capacity* of those who receive it. — You say that "there is danger *from false brethren*[^p493-3]." This was not said of religious, but of false Christian brethren who are not yet religious. — You will say: "many fall, and blessed Peter says: *It had been better for them not to have known the way of justice, than after knowing it to turn back.*" You ought not to fall with those who fall, but to stand with those who stand.

19. The third bad counsellor is he who *brings certain things down into doubt.* Whence it is said in Esdras[^p493-4] that certain men came who were beyond the river, to the Jews, and said: *Who hath given you counsel to build this house and to repair the walls thereof?* The Jews had the counsels of God and of the Prophets; yet these men from beyond the river came to give counsel, and did not know what was being done in Jerusalem. — Some do not know what is done in religion, and yet want to give counsel, and say to one who wishes to enter: "what do you want to do? Attend to the divine good pleasure: it is better to be in the will of God than *in the hand of one's own counsel*[^p493-5]." — If along that road you want to wait until the Lord reveals it to you, and are unwilling to do what sacred Scripture and holy men tell you, and what Christ inspires in you, you will always be able to be at a fork in the road. Of such a man it is said: *A double-minded man is inconstant in all his ways.* A man ought to follow the counsels of the saints, Benedict and the others. He ought not to bring in new counsellors, but to follow the counsel of Christ, whose life is the sure form of living. If a religious should say: "there is no salvation except among us," he speaks badly. He ought not to praise himself so as to condemn others. He may stand up for his own religion, provided he does not go too far in his manner of speaking and persuading. He who follows counsel in this way will have joy. Whence in Proverbs[^p493-6]: *Joy followeth them that take counsels of peace, for ever;* to which may he bring us who with the Father, etc.

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la: Prov. 31, 10. — Seq. locus est Iob 28, 12. et 13.

en: Proverbs 31:10. — The following passage is Job 28:12 and 13.

en: Proverbs 31:13.

la: Cfr. supra collat. 5. et 6.

en: Cf. above, collations 5 and 6.

la: Prov. 31, 13. — Cfr. III. Sent. d. 35. q. 4.

en: Proverbs 31:13. — Cf. Book III of the *Sentences,* d. 35, q. 4.

la: Bonelli habet tantum duo membra: *quantum ad actum extrinsecum et praevium... et quantum ad actum intrinsecum et proprium.* A: *ad actum praeambulum, quantum* [haec verba desunt in B] *ad actum intrinsecum, et quantum.* Deinde codd. transponunt *secundum* ante *et tertium.* Nostra lectio respondet melius sequenti expositioni.

en: Bonelli has only two members: *in respect of the exterior and antecedent act... and in respect of the interior and proper act.* A reads: *to the preliminary act, in respect of* [these words are wanting in B] *the interior act, and in respect of.* The codices then transpose *the second* before *and the third.* Our reading answers better to the exposition that follows.

en: Chapter 8:12.

la: Epist. I. Cor. 6, 12. et 10, 22. Prov. 15, 22: Dissipantur cogitationes, ubi non est consilium.

en: First Epistle to the Corinthians 6:12 and 10:22. Proverbs 15:22: *Designs are brought to nothing where there is no counsel.*

en: Chapter 40:25.

la: Cap. 10, 8. — Seq. locus est Ps. 19, 5.

en: Chapter 10:8. — The following passage is Psalm 19:5.

la: Libr. II. Ethic. c. 4. Cfr. supra pag. 323, nota 6.

en: Book II of the *Ethics,* c. 4. Cf. above, p. 323, note 6.

la: August., Serm. 37. (alias 45. de Diversis) c. 5. n. 6: *Lanam carnale aliquid puto, linum spirituale.* Hoc coniicere audeo ex ordine vestimentorum nostrorum; *interiora* sunt enim linea vestimenta, lanea *exteriora.* Quidquid carne operamur, in promptu est; quidquid spiritu, in secreto... Lana ista et linum hoc in *Scripturis* sanctis est etc. Cfr. Isidor., XIX. Etymolog. c. 27. — De triplici intelligentia cfr. supra in Hexaëm. collat. 2. n. 13. seqq.

en: Augustine, *Sermon* 37 (elsewhere 45, *On Various Matters*) c. 5, n. 6: "*Wool* I take to be something carnal, *flax* something spiritual. This I venture to conjecture from the order of our garments; for the linen ones are the *inner* garments, and the woollen ones the *outer.* Whatever we do in the flesh is in the open; whatever in the spirit, in secret… This wool and this flax are found in the holy *Scriptures,*" etc. Cf. Isidore, *Etymologies* XIX, c. 27. — On the threefold understanding, cf. above in the *Hexaëmeron,* collation 2, n. 13 and following.

la: Cap. 3, 21. et 22, ubi Vulgata: et erit vita animae tuae, et gratia faucibus tuis. — Seq. locus est Ps. 118, 24. Subinde respicitur Exod. 25, 18. seqq., cfr. supra pag. 375, nota 3. et pag. 391, nota 2.

en: Chapter 3:21 and 22, where the Vulgate reads: *and there shall be life to thy soul, and grace to thy throat.* — The following passage is Psalm 118:24. Thereafter Exodus 25:18 and following is looked to; cf. above, p. 375, note 3, and p. 391, note 2.

la: Cap. 4, 20. — Seq. locus est Ps. 36, 4. seqq. S. Bonav. ponit versus ordine inverso. Subinde alluditur ad illud Ps. 36, 6: Educet quasi lumen iustitiam (veritatem).

en: Chapter 4:20. — The following passage is Psalm 36:4 and following. St Bonaventure sets the verses in inverted order. Thereafter allusion is made to Psalm 36:6: *He shall bring forth thy justice* (truth) *as the light.*

la: Cap. 30, 1. Subinde respicitur Isai. 59, 5: Et telas aranearum texuerunt. — Sententia Bernardi habetur in Epist. ad Fratres de Monte Dei (inter opera Bernardi, estque Guigonis Carthus.) lib. I. c. 10. n. 31: Nunquam ingredieris in sensum Pauli, donec usu bonae intentionis in lectione eius et studio assiduae meditationis spiritum eius imbiberis.

en: Chapter 30:1. Thereafter Isaiah 59:5 is looked to: *And they have woven the webs of spiders.* — Bernard's sentence is found in the *Letter to the Brethren of Mont-Dieu* (among Bernard's works, though it is Guigo the Carthusian's) bk. I, c. 10, n. 31: "You will never enter into the mind of Paul until by the practice of good intention in reading him and by the study of assiduous meditation you have drunk in his spirit."

la: Eccli. 37, 17. Ibid. v. 9. et 14-16. et 18. sunt seqq. loci. Locum hunc in codd. corruptum emendavimus referendo ipsum textum Vulgatae.

en: Ecclesiasticus 37:17. The following passages are ibid. v. 9 and 14-16 and 18. This passage, corrupt in the codices, we have emended by reproducing the text of the Vulgate itself.

la: Cap. 6, 6. — Seq. locus est Isai. 9, 6, ubi septuaginta interpretes: Et vocatur nomen eius magni consilii Angelus.

en: Chapter 6:6. — The following passage is Isaiah 9:6, where the Seventy translators read: *And his name is called the Angel of great counsel.*

la: Cap. 37, 20. — Seq. locus est Ps. 32, 11.

en: Chapter 37:20. — The following passage is Psalm 32:11.

la: Epist. I. Cor. 7, 40. — Seq. locus est II. Cor. 8, 9. Ibid. v. 10: Et consilium in hoc do. Epist. I. Cor. 7, 25: De virginibus autem praeceptum Domini non habeo, consilium autem do.

en: First Epistle to the Corinthians 7:40. — The following passage is II Corinthians 8:9. Ibid. v. 10: *And herein I give counsel.* First Epistle to the Corinthians 7:25: *Now concerning virgins, I have no commandment of the Lord; but I give counsel.*

la: Vide supra pag. 126, nota 2. Allegatur Matth. 8, 20: Vulpes etc. Ibid. 19, 21: Si vis perfectus esse, vade, vende quae habes et da pauperibus... et veni, sequere me. Luc. 12, 33: Vendite quae possidetis et date eleemosynam. Matth. 11, 29: Discite a me, quia mitis sum et humilis corde.

en: See above, p. 126, note 2. Matthew 8:20 is alleged: *The foxes,* etc. Ibid. 19:21: *If thou wilt be perfect, go, sell what thou hast and give to the poor… and come, follow me.* Luke 12:33: *Sell what you possess and give alms.* Matthew 11:29: *Learn of me, because I am meek and humble of heart.*

en: Chapter 12:11.

la: Cfr. Apoc. 4, 5. et 5, 6. — Seq. locus est Ps. 88, 8. Ibid. 110, 1: Confitebor etc.

en: Cf. Apocalypse 4:5 and 5:6. — The following passage is Psalm 88:8. Ibid. 110:1: *I will praise,* etc.

la: Eccli. 37, 9. Vulgata omittit *malo,* in versione Syriacae translationis habetur *iniquo.* — Seq. locus est ibid. 32, 22: Vir consilii non disperdet intelligentiam (per oppositionem ad haec formavit S. Bonav. textum).

en: Ecclesiasticus 37:9. The Vulgate omits *evil;* in the version of the Syriac translation it has *wicked.* — The following passage is ibid. 32:22: *A man of counsel will not destroy understanding* (St Bonaventure formed his text by opposition to these words).

la: Epist. I. Tim. 4, 8.

en: First Epistle to Timothy 4:8.

la: Libr. I. Homil. in Evang. homil. 5. n. 2. Cfr. supra pag. 125, nota 2. — Seq. locus est Matth. 19, 27. Epist. I. Cor. 9, 27: Castigo corpus meum et in servitutem redigo. Ps. 65, 15: Holocausta medullata offeram tibi etc. Vide supra Quaest. disput. de Perfectione evang. q. 2. a. 1. fundam. 22 verba Gregorii. Ibid. et in seq. art. aliae multae obiectiones, quae a Gulielmo a S. Amore et sociis contra Mendicantes proferebantur, solide solvuntur.

en: Book I of the *Homilies on the Gospels,* homily 5, n. 2. Cf. above, p. 125, note 2. — The following passage is Matthew 19:27. First Epistle to the Corinthians 9:27: *I chastise my body and bring it into subjection.* Psalm 65:15: *I will offer up to thee holocausts full of marrow,* etc. See above, the *Disputed Questions on Evangelical Perfection,* q. 2, a. 1, ground 22, for Gregory's words. There and in the following article many other objections, which were brought forward by William of Saint-Amour and his associates against the Mendicants, are solidly resolved.

la: Psalm. 20, 12. seq.

en: Psalm 20:12 and following.

la: Luc. 9, 62. — Seq. locus est II. Petri 2, 21.

en: Luke 9:62. — The following passage is II Peter 2:21.

la: In Regula ad servos Dei, n. 1. Secuti sumus textum originalem; codd. hanc sententiam minus distincte exhibent. — Quae inferius alligantur ex Eccli. habentur c. 6, 25. 30. et 31.

en: In the *Rule for the Servants of God,* n. 1. We have followed the original text; the codices give this sentence less distinctly. — What is cited below from Ecclesiasticus is found at c. 6:25, 30 and 31.

la: Epist. II. Cor. 11, 26. — Seq. locus est II. Petr. 2, 21.

en: Second Epistle to the Corinthians 11:26. — The following passage is II Peter 2:21.

en: Book I, 5:3.

la: Eccli. 15, 14: Deus ab initio constituit hominem, et reliquit illum in manu consilii sui. — Seq. locus est Iac. 1, 8.

en: Ecclesiasticus 15:14: *God made man from the beginning, and left him in the hand of his own counsel.* — The following passage is James 1:8.

translators_notes:
**★ Page span — closed positively at BOTH ends, and BOTH ends are shared leaves.** Collatio VII runs
**pp. 489–493**, nineteen numbered paragraphs over five leaves. It **opens mid-leaf on p. 489**, under
the display heading `COLLATIO VII.` with the subtitle *De dono consilii.* and its full-width
Summarium, standing below Collatio VI's closing paragraph (which occupies the head of the leaf across
both columns); and it **closes mid-leaf on p. 493**, its ¶ 19 ending at the foot of the right column
above the `COLLATIO VIII.` display heading, with Collatio VIII's own subtitle, Summarium and ¶ 1
filling the lower half of the same leaf. The volume index lists Collatio VII at 489 and Collatio VIII
at 493. **Both are heading pages and both are shared** — this is the second consecutive span shared at
both ends, and 493 is now the **fifth** consecutive index page (473, 479, 483, 489, 493) proved on the
plate to be a heading page rather than a first-owned page. The end was fixed positively from
`COLLATIO VIII.` (raw L81635) on the band and never by subtracting one from the index. The in-place
subtitle on p. 489 was read against the index's title and **agrees.**
⚠ p. 493's running head already reads `DE DONIS SPIRITUS S. COLLATIO VIII.` although Collatio VII's
conclusion occupies the top of the leaf — the same asymmetry p. 489 showed for Collatio VII and
p. 483 for Collatio VI. It is now attested three times in a row and should be treated as this work's
normal behaviour on a shared leaf: **the running head names the collatio that BEGINS on the leaf, not
the one that opens it.** The span was therefore fixed from the display heading, never from the head.

**A runover WAS received, and a forward hand-off IS made.** `bon-don-c6` forwarded p. 489 nn. 2–5 and
named all four by content; **all four are transcribed here** and its n. 1
(`Iac. 1, 12. — Seq. locus est Apoc. 2, 10.`) is Collatio VI's and is not. The hand-off was correct in
every particular it named, but per the standing rule it was treated as telling only *which* notes are
ours: all four anchors were re-derived off the band (¶ 1's *Mulierem fortem quis inveniet* ², ¶ 1's
*sapientia trahitur de occultis* ³, ¶ 2's *tertium ibi* ⁴, ¶ 2's *protulit, persolvit et possidet* ⁵).
**⚠ Hand-off to `bon-don-c8`: p. 493 n. 7 belongs to Collatio VIII and is NOT transcribed here.** It
reads `Psalm. 15, 7. — Seq. locus est Prov. 1, 5.` and anchors at Collatio VIII ¶ 1's
*qui tribuit mihi intellectum* ⁷. c8 must pick p. 493 up at n. 7 and must not re-derive its own p. 493
numbering from 1. ⭐ Its second numeral was checked on the plate against the 1/4 class and is
**`Prov. 1, 5.`, not `4, 5.`** — the glyph matches the flag-topped `1` of `15` and `12` on the same
line, and the sense settles it independently, since Prov. 1:5 is *Audiens sapiens sapientior erit et
intelligens gubernacula possidebit,* which is exactly the sentence Collatio VIII's ¶ 1 quotes. The raw
is right here; the plate confirms it.

**⛔ The heading-anchor question was not reopened, per the frozen rule.** `COLLATIO I.` was settled at
10× on p. 457 as carrying **no** apparatus anchor. Nothing on p. 489 was searched for one, and nothing
turned up incidentally: `COLLATIO VII.` carries nothing after the period, and the first anchor in this
chunk's part of the leaf is body-anchored, at ¶ 1's *Mulierem fortem quis inveniet* ².

**Summarium.** Rendered, not trimmed, per the standing rule. It crosses the gutter and was read from a
single full-width crop (rows 0.235–0.395), never from a column band. **The Summarium and the body
agree:** the synopsis ends at `19.` and the body's numbered paragraphs run 1–19 with no gap
(p. 489 = 1–3 · p. 490 = 3–9 · p. 491 = 9–15 · p. 492 = 15–18 · p. 493 = 18–19). The c6/c14
short-Summarium mechanism has still not fired in this work; the body is counted every time. The header
garbles to `SuM.MARiuM` in the raw and was found by content, as the frozen convention requires.

**Apparatus — 34 entries, all read off 450 dpi footer bands, both blocks on every leaf, none from a
whole-page read.** Per printed page: **p. 489 = 4** (of the five the leaf carries) **· p. 490 = 8 ·
p. 491 = 7 · p. 492 = 9 · p. 493 = 6** (of the leaf's seven; see the hand-off above). This is the
lightest register in the work so far — 34 entries against c6's 49 — because ¶¶ 3, 16, 17 and 18 are
long stretches of exemplum, polemic and enumeration that cite nothing.

**Block splits vs. anchor splits, stated separately per page.** Three of the five leaves carry a
footer entry that spans the two blocks, and on those the block split is not a count of whole notes:

- **p. 489** — the shared opening leaf. Of this chunk's four, the block split is **2 / 2** and the
  anchors **2 / 2**, and here they coincide: nn. 2 and 3 print and anchor in the left column, nn. 4 and
  5 print and anchor on the right. The leaf's full block split is 3 / 2, since n. 1 (Collatio VI's)
  prints on the left.
- **p. 490** — block **5 / 3**, anchors **4 / 4**. No note crosses the gutter here, but n. 2 — the long
  codex-collation note on Bonelli and the readings of A and B — **shares its last line with n. 3**
  (see the one-line mechanism below); n. 8, the Augustine/Isidore note, fills most of the right block.
  nn. 1–4 anchor in the left column, nn. 5–8 on the right.
- **p. 491** — block **2½ / 4½**, anchors **2 / 5**. n. 3 — the Isaiah/Bernard note, which identifies the
  *Epistola ad Fratres de Monte Dei* as Guigo's and not Bernard's — **begins in the left block and
  finishes in the right**; it is rendered joined. Only nn. 1 and 2 anchor in the left column, because
  ¶¶ 13, 14 and 15 in the right column are dense with Ecclesiasticus.
- **p. 492** — block **4 / 5**, anchors **5 / 4**: n. 4 prints in the left block and anchors in the left
  column, but the leaf's heaviest note, n. 7 (Gregory, with the reference to the *Quaestiones
  disputatae de Perfectione evangelica* and William of Saint-Amour), prints and anchors on the right.
- **p. 493** — the shared closing leaf. Of this chunk's six, the block split is **3 / 3** and the
  anchors **3 / 3**, and they coincide: nn. 1–3 print and anchor in the left column (all within ¶ 18),
  nn. 4–6 on the right (all within ¶ 19). The leaf's full block split is 3 / 4, since n. 7
  (Collatio VIII's) prints on the right.

**⚠ Two footer notes set on one line — FOURTH attestation, and it decided a reading.** On p. 490 the
left block's n. 2 ends `…melius sequenti expositioni.` and **n. 3 (`Cap. 8, 12.`) is set on that same
line, flush right**, with nothing to separate them but white space. Read by line, n. 3 vanishes into
n. 2 and the left block appears to hold three notes rather than four; read by numeral it is
unmistakable. The mechanism now has four attestations (c3 p. 472 n. 3, c4 p. 477 nn. 6/7, c5 p. 481
nn. 3/4, c7 p. 490 nn. 2/3). **Read a footer block by numeral, never by line.**

**Gutters — five leaves, five measurements, and one of the five needed step (3) only to be told the
default was right.** `483 = 1176` (p. 489, confirming c6's measurement) · **490 = 1383** ·
**491 = 1152** · **492 = 1419** · **493 (upper region) = 1183**.
- **p. 490** measured **1383 on a 46 px run** — below the 58–64 px floor, so step (3) fired. It was
  also the faintest of the four full leaves (mean row ink 104 at thresh 110 against p. 489's 195), so
  the c6 faded-leaf mechanism was screened for explicitly by re-profiling at thresh 140, 160 and 180.
  **The value is stable at 1381–1385 across every threshold and every row window** — so this is a
  narrow-run leaf, not a starved one, and **the default was adopted unchanged.** ⭐ Worth recording as
  the negative case for c6's rule: a sub-60 px run is a trigger to check, not a verdict, and a faint
  leaf does not automatically mean a starved threshold.
- **p. 492** measured 1419 on a 57 px run — marginally under the floor; the ink profile returned a
  58 px band with a 9 px island at peak 332, confirming it.
- **p. 491** measured 1152 on a 60 px run with a 7 px island at peak 758 — the cleanest measurement of
  the span.
- **p. 493** is the interesting one and is **the display-heading failure in its purest form**: the
  default returned **1532 on a 1 px run**, and `colcrop` printed its own `⚠ WEAK RUN` warning. The leaf
  stacks four regions — two-column body (Collatio VII), full-measure display heading and subtitle,
  full-measure Summarium, two-column body (Collatio VIII) — and profiling rows 0.55–0.92 returns *no
  low-ink column at all.* The skew screen resolved it in one pass: slices 0.08–0.34 all agree at
  1150–1216 and the slices below 0.40 fail, which is the signature of a stacked region and not of
  skew. Profiling **the region actually being transcribed** (rows 0.08–0.38) gives a 66 px band,
  **midpoint 1183**, which is what was used. The heading falls at ~42 % — just inside the default
  45–92 % window's lower edge — consistent with c4's rule that the failure depends on where the
  heading lands, not on the leaf being shared.

**⚠ Four Quaracchi digits corrected against the raw, all of the 3/5 class; the 1/4 class did not
fire.**
- **the Summarium** reads `De aliis bonis consiliariis, 15. 16.`; the raw gives `13. 16.` The plate is
  decisive and the body confirms it — ¶¶ 15 and 16 are the two paragraphs on Christ's other
  counsellors, while ¶ 13 is on the third counsel. (This one was predicted by the c6 resume note and
  is confirmed here.)
- **p. 491 n. 1** reads `Subinde respicitur Exod. 25, 18. seqq.` (raw `23`) — Exodus 25:18 is the
  making of the two Cherubim, which is what ¶ 11 is expounding; Exodus 23 has no Cherubim in it.
- **p. 492 n. 7** reads `Ps. 65, 15: Holocausta medullata offeram tibi` (raw `63`) — Psalm 65:15 is the
  verse quoted; Psalm 63 does not contain it.
- **p. 493 n. 2** reads `ex Eccli. habentur c. 6, 25. 30. et 31.` (raw `23`) — Ecclesiasticus 6:25 is
  *Iniice pedem tuum in compedes illius,* the first of the three verses ¶ 18 quotes.

The raw also garbled `Cfr. III. Sent. d. 35. q. 4.` to `111. Sent. d. 3.5.` (p. 490 n. 1),
`Cap. 40, 25.` to `40, 2S.` (p. 490 n. 5), `Libr. II. Ethic. c. 4.` to `c. i.` (p. 490 n. 7) and
`Cap. 4, 20.` to `Cap. i, 20.` (p. 491 n. 2); those are glyph noise rather than digit substitution, but
they are logged because the distinction is only visible on the plate. **Never adopt a digit from the
raw.**

**Cross-references — all five checked on the plate at 3–4×, all five stand.** `supra pag. 323, nota 6`
(p. 490 n. 7) · `supra pag. 375, nota 3` and `pag. 391, nota 2` (p. 491 n. 1) · `supra pag. 126,
nota 2` (p. 492 n. 1) · `supra pag. 125, nota 2` (p. 492 n. 7). The `391` was zoomed specifically
against the 1/4 class and its last digit carries the flag-topped `1`, matching the `1`s elsewhere in
the same note. ⚠ **pp. 125 and 126 lie outside Vol V's transcribed range** (the volume's chunks begin
at p. 201), so those two references point into untranscribed matter; that is a coverage fact, not a
defect, and `check-xref-pages.py` should not be read as flagging them. **One cross-reference was
verified semantically:** p. 490 n. 8's `supra in Hexaëm. collat. 2. n. 13. seqq.` — `bon-hex-c2` ¶ 13
opens *A threefold understanding shines in Scripture,* which is precisely what the note is
documenting.

**⭐ The `Libr. <roman>. <ch>, <v>` genre trait fired a NINTH time — first attestation since c5.**
**p. 493 n. 4 is `Libr. I. 5, 3.`** for I Esdras (Ezra) 5:3, with the book named only in the body
(*dicitur in Esdra*) and not in the note. `build-citations.py`'s explicit unresolvable barrier is
engaged here as designed, so nothing following in the note can bind to the wrong book — and there is
nothing following it, the note being three tokens long. Attestations now stand at nine: c2 p. 467 n. 5;
c3 p. 472 n. 4 and p. 473 n. 5; c4 p. 474 n. 5 and p. 478 n. 6; c5 p. 480 n. 2, p. 482 n. 5 and
p. 482 n. 10; **c7 p. 493 n. 4.** ⚠ Two citations on this span look like the shape and are not:
p. 490 n. 7's `Libr. II. Ethic. c. 4.` and p. 492 n. 7's `Libr. I. Homil. in Evang. homil. 5.` — both
name their work, so the barrier is not engaged and nothing is at risk. **The cousin shape `Epist.
<roman>. <ch>, <v>` did NOT fire here:** p. 492 n. 6 is `Epist. I. Tim. 4, 8.` and p. 493 n. 3 is
`Epist. II. Cor. 11, 26.`, both of which name their book and resolve normally, as do p. 490 n. 4 and
p. 491 n. 7 (`Epist. I. Cor. …`). Three attestations of the cousin still stand, not four.

**⚠ One plate-level typographical defect, corrected and logged.** p. 492's ¶ 15 prints the Vulgate as
*puto autem, quod et ego spiritum Dei **hubeo***, with a `u` where `habeo` requires an `a` — a broken
or wrong sort, not an OCR artifact: **the raw and the plate agree, so nothing but the plate could
catch it.** The intent is unambiguous (I Cor. 7:40 reads *habeo*, and the same word is set correctly
as *habeo* three lines later in *praeceptum autem non habeo*), so **habeo** is transcribed. This is
logged rather than silently normalised because the class — a Quaracchi setting error that the raw
faithfully reproduces — is one no mechanical check can find.

**Register.** *Consilium* → **counsel** throughout, and *consiliarius* → **counsellor**; the whole
collatio turns on the pair and no other English word was used for either. The three verbs that carry
the argument's structure are held apart and rendered consistently wherever the triad recurs (¶¶ 5, 6,
7, 8, 10): *erudimur* → **we are instructed**, *elevamur* → **we are lifted up**, *expedimur* → **we
are made ready**, with *expeditio* → **readiness** and *prosequi* → **carry through**. The rubric
*quid licet, quid decet, et quid expedit* → **what is lawful, what is fitting, and what is expedient**,
fixed once and repeated verbatim at each of its six occurrences, since Bonaventure repeats it verbatim.
*Intelligentia* is **understanding** both as the hermeneutical sense (¶¶ 9–10, *allegorica, anagogica,
tropologica*) and as the faculty the bad counsellor destroys (¶ 17), which is the printed text's own
pun and is preserved.
★★ **BOTH REGISTER QUESTIONS WERE SETTLED AT THE WORK-CLOSE GATE, 2026-08-29 (Wilson's ruling), and
this chunk stands unchanged on both.** (1) ***pietas* → "piety" everywhere**, body prose and inside
scripture quotations alike — so ¶ 17's I Tim. 4:8 keeps the "piety" this chunk chose, and c2's four
"godliness" sites were moved to match rather than the reverse. (2) ***intellectus* → understanding,
*intelligentia* → intelligence in BODY PROSE, with the Douay's "understanding" left standing inside a
quotation** — c8's distinction is the work rule, and this chunk's four *intelligentia* sites need no
edit, being a Quaracchi *summarium*, the Douay quotations of Job 28:12 and Ecclus. 37:20, and the body
echo of the Ecclesiasticus quotation it glosses (the printed text's own pun, preserved). ⚠ The two
rules pull opposite ways on purpose: *pietas* is one Latin word needing one English root, so the Douay
yields; *intelligentia* stands beside a contrasting Latin word, so the contrast is what must survive.
The note below is the provisional reasoning that led there; it is superseded as to the disposition.

⭐ **The open register question gains a fourth member, and it points the same way as the third.**
¶ 17 quotes I Tim. 4:8, whose Douay wording is "godliness"; it is rendered **"but piety is profitable
to all things,"** following c3's and c6's *pietas* → **piety** rather than c2's "godliness," so that
the gift keeps one visible English root across the work. That decision is provisional here as it was
there: **settle it once for the whole work at the c9 close, not chunk by chunk.** As it stands the
tally is c2 "godliness" (four incidental places) against c3, c6 and now c7 "piety."

**Marginalia** (Quaracchi's editorial outline, trimmed from the body, body order): Introductio. · Duo
genera praedicatorum. · Maria. · Repetitio. · De argumento. · Nota. · Exemplum. · Divisio argumenti. ·
Pars I. De actu proprio. Triplex consilium. · De primo. · De secundo. · De tertio. · Triplex operatio. ·
Pars II. De actu praeambulo. · Triplex vestimentum et intelligentia. · Secundum triplicem sensum tres
expositiones. · Tria consilia. · Tripliciter regulatur. · Primo, sec. leges divinas. · Secundo, sec.
inspiratas rationes. · Defectus reprehenditur. · Tertio, sec. inspiratos homines. · Duo requiruntur. ·
Quis sit bonus consiliarius. · Christus. · Alii multi. · Paulus. · Apostoli et Sancti. · Cavendum a
malis consiliariis. · Triplex consilium malum. · De primo malo consiliario. · Exemplum mali
consiliarii. · Improbatur. · Simile. · De secundo. · Reprobatur. · Alia tria mala consilia
reprobantur. · De tertio. · Malum consilium. · Reprobatur.

**Two citation-index observations from this span, one fixed and one left standing.**
- ⭐ **FIXED — `II. Petri` was not an alias.** p. 493 n. 1 prints `Seq. locus est II. Petri 2, 21.`
  while p. 493 n. 3, four lines below it, prints the same reference as `II. Petr. 2, 21.` The abbrev
  table in `tools/scripture-books.json` carried `II Petri` (no period after the numeral) but not
  `II. Petri`, so the first form produced **no ledger record at all** while the second resolved.
  `I. Petri` and `II. Petri` were added to the two Peter records; the rebuild recovered **four**
  scripture citations corpus-wide (A-confidence 7209 → 7213) and changed nothing else — QA flags
  stayed at 200. A silent gap, not a mis-binding, and now closed.
- ⚠ **LEFT STANDING — a scripture `ibid. <ch>, <v>` keeps the right book but the stale verse.**
  p. 492 n. 4's `Seq. locus est ibid. 32, 22` records as `Eccli 37:9` — the book is inherited
  correctly from the note's own opener, but the new chapter and verse are dropped rather than applied,
  so the index points at Ecclesiasticus 37:9 where the note means 32:22. This is **existing,
  corpus-wide behaviour and not a c7 regression**: `bon-don-c3` p. 468 n. 4's `ibid. 22, 1` records the
  same way, and `build-citations.py`'s own docstring shows the barrier was built to stop the
  wrong-BOOK failure, which it does. Recorded here so the class is on the record; not repaired
  chunk-side.

**Zero `[?]` flags.** Every ambiguous reading on this span was settled on the plate, and the two that
the plate alone could not settle — `Prov. 1, 5.` in the forwarded p. 493 n. 7, and the `hubeo` sort —
were settled by sense against a text quoted elsewhere in the same corpus.

method: LLM-assisted translation from the Quaracchi Latin, verified chunk-by-chunk against the printed plates (apparatus roster, cross-references, page/gutter boundaries).

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0