Coll. 7
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/12/d/7/q/bon-don-c7
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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*? 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* 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: *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* 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

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*. 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. 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: *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: *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: *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 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 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* one. According

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: *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: *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: *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: *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: *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: *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: *She shall be more blessed if she so remain, ac-

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 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: *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*, 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: *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: *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*." — 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 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: *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: *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*

*of God*; 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: "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*." 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 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*." — 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: *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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