Cap. 10, Vers. 12-20
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/15/d/10/q/bon-eccl-c10-v12-20
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#### Secondly, as regards the defect of government, when a foolish prelate is set over others.

*The words of the mouth of a wise man* etc. Above he gave a remedy against the malice of a prelate; here he gives a remedy against the *folly* of a prelate, showing that a foolish prelate is not to be promoted, but is rather worthy of being thrown down headlong: first on account of a defect of *discreet speech;* secondly on account of a defect of *provident consideration;* thirdly on account of a defect of *fruitful working.*

(Vers. 12. 13. 14.). On account of a defect of *discreet speech* the fool throws himself down headlong, just as, by antithesis, the wise man exalts himself. Therefore he says: *The words of the mouth of a wise man are grace,* because in them, on account of discretion, he acquires grace; Ecclesiasticus, the twentieth: « A wise man maketh himself beloved by his words »; but on the contrary: *The lips of a fool shall throw him down headlong,* that is, the words which proceed from the lips of the fool; Proverbs, the eighteenth: « The mouth of a fool is his destruction, and his lips are the ruin of his soul ». — And the reason for the throwing down headlong is

indiscretion, because he *begins* indiscreetly; whence he says: *The beginning of his words is folly.* And the reason for this is that he does not consider; whence Proverbs, the twenty-ninth: « Hast thou seen a man hasty to speak? Folly is rather to be looked for than his amendment ». He also *finishes* indiscreetly; whence he says: *And the end of his mouth is a most wicked error,* because folly in the end leads on to an erroneous judgement; Proverbs, the fourteenth: « The imprudence of fools erreth »; because, as was said above, in the second, « the eyes of a wise man are in his head, the fool walketh in darkness ». — Further, he *perseveres* in folly; therefore he subjoins: *A fool multiplieth words,* so that by multiplying foolish words he is made obstinate in malice; against which, in the Psalm: « Incline not my heart to evil words » etc.; and this is useless and vain, whence it is said in Proverbs, the nineteenth: « But he that followeth words only shall have nothing »; and Proverbs, the fourteenth: « Where there are very many words, there is oftentimes want ».

(Vers. 14.). *A man knoweth not* etc. Here, secondly, he shows in the fool a defect of *provident consideration;* because, since he is ignorant of things past, he cannot foresee things to come. Therefore he says: *A man knoweth not what hath been before him,* as one foolish and inconsiderate; James, the first: « He beheld himself and went his way and presently forgot what manner of man he was ». *And what shall be after him, who can tell him?* as if to say: no one; above, in the eighth: « He that is ignorant of things past cannot know things to come by any messenger », and this indeed is very harmful; whence Deuteronomy, the thirty-second: « O that they would be wise and would understand and would provide for their last end ».

(Vers. 15.). *The labour of fools* etc. Here, thirdly, he shows that in the fool there is a defect of *fruitful working,* because in his labour he is much afflicted and profits little. Therefore he says: *The labour of fools shall afflict them,* because they do not labour in good things; Jeremias, the ninth: « They have laboured to commit iniquity »; whence Wisdom, the fifth: « We wearied ourselves in the way of iniquity and destruction and have walked through hard ways; but the way of the Lord we have not known ». And he gives the reason for this: *That know not how to go to the city,* that is, they do not know the right way of going to that city of which Isaias, the twenty-sixth: « Sion the city of our strength a Saviour, a wall and a bulwark shall be set therein ». To this city fools do not know how to go; whence above, in the sixth: « What hath the wise man more than the fool? and what the poor man, but to go thither, where there is life »?

*Spiritually*, here by *the wise man* we understand Christ, by *the fool* antichrist. *The words of the mouth of a wise man are grace,* because the words of Christ are gracious; the Psalm: « Grace is poured abroad in thy lips, therefore hath God blessed thee for ever; and Luke, the second: « All that heard him were astonished at his wisdom and his answers »; and others said, John, the seventh: « Never did man speak like this man ». — On the contrary, *the fool* is antichrist, of whom in the Psalm: « The fool hath said in his heart: There is no God ». *His lips shall throw him down headlong,* because on account of the malice of his doctrine he will be plunged into the deep, Job, the eighteenth: « The steps of his strength shall be straitened, and his own counsel shall cast him down headlong ». For his words will be words of blasphemy and of pride; therefore foolish and erroneous. Whence it is said in Daniel, the eleventh; « Against the God of gods he shall speak great things, and shall prosper, till the wrath be accomplished »; and the second to the Thessalonians, the second: « The man of sin shall be revealed, the son of perdition, who opposeth and shall be lifted up above all that is called God » etc. — This fool will be not only indiscreet in speaking, but also *improvident,* because he will not consider the ruin which is to follow him, according to what the Apostle says, the second to the Thessalonians, the second: « Whom the Lord Jesus shall kill with the spirit of his mouth ». Fools will follow this fool and will be afflicted: *That know not how to go to the city,* through true faith and love; the second to the Thessalonians, the second: « God shall send them the operation of error, who have not believed the truth, but have consented to iniquity »; because they have not received the love of the truth; therefore, not knowing, they will be deceived; whence in the Psalm: « They have not known nor understood, therefore they walk on in darkness ».

#### Thirdly, as regards the defect of government, when a useless and remiss prelate is set over others.

*Woe to thee, land* etc. He gave a remedy against the disorder which comes from a wicked and foolish prelate; here, thirdly, he gives a remedy against the disorder which comes from a prelate *useless and remiss.* He shows, then, that such a slothful and carnal man is not to be set over others, nor even borne with. And this part has two: because first he execrates him, showing him *unworthy of prelacy;* secondly he says that he is not to be *secretly detracted,* at: *In thy thought* etc.

He shows, then, that the carnal and slothful man is unworthy of prelacy, first on account of the *disorder of gluttony;* secondly on account of weakness or the *idleness*

*of sloth;* thirdly on account of the *unfitness of his mirth;* fourthly on account of the *subversion of justice,* for love of money.

(Vers. 16. 17.). On account of the *disorder of gluttony* the carnal and remiss prelate is unworthy of prelacy, and woe to those who set him over themselves. Therefore he says: *Woe to thee, land, whose king is a child,* that is, a follower of passions; for children are followers of passions; Isaias, the next to last: « The child shall die a hundred years old ». Therefore *woe,* because it is an occasion of eternal damnation and a sign of divine indignation; Isaias, the third: « I will give children to be their princes, and the effeminate shall rule over them ». And because the princes follow the leader, therefore he says: *And whose princes shall eat in the morning,* quickly seeking delightful things; and therefore they are always *unwise,* because it is said in Proverbs, the twentieth: « Wine is a luxurious thing, and drunkenness riotous: whosoever is delighted therewith shall not be wise ». — And because « opposites set beside one another shine out more », he commends the contrary, saying, to its execration: *Blessed is the land, whose king is noble,* namely by nobility of morals, because *nobility* alone is that which adorns the mind with morals; of which Proverbs, the last: « Her husband is honourable in the gates, when he sitteth among the senators of the land ». And because the princes follow the leader, therefore he subjoins: *And whose princes eat in their season,* that is, at the due hour after business has been dispatched, and this *for refreshment, not for riotousness; the interlinear:* « They eat so much that they may live; they do not live that they may eat », as those of whom the second of Peter, the second: « Spots and blemishes, flowing in delicacies, in their feasts making riot ».

(Vers. 18.). *By slothfulness shall be brought down* etc. Here, secondly, it is shown that the remiss prelate himself is unworthy on account of the *idleness of sloth,* upon which there follows the destruction of the house that was built. On account of which he says: *By slothfulness the framework of beams shall be brought down. Framework of beams* is the name for the joining of timbers for covering a house. This *is brought down by slothfulness,* because, while it is neglected to be repaired, it falls; so too the spiritual building is destroyed through sloth; Proverbs, the eighteenth: « He that is loose and slack in his work is the brother of him that wasteth his own works ». And because, where there is not the pricking fear of the Lord, sloth reigns; therefore it is said in Ecclesiasticus, the twenty-seventh: « Unless thou hold thyself diligently in the fear of the Lord, thy house shall quickly be overthrown ». *And through the weakness of hands the house shall drop through.* He says the same, but explains it more; *the house drops through* when it is rainy and does not defend from the showers, in which there is no good; nor is it safe to be; whence Proverbs, the twenty-seventh: « Roofs dropping through in a cold day and a contentious woman are alike ». This house drops through when the hands are weak and remiss; therefore to the Hebrews, the twelfth: « Lift up the hands which hang down and the feeble knees, and make straight steps with your feet ».

(Vers. 19.). *In laughter they make bread* etc. Here, thirdly, he shows the unworthiness of the slothful and carnal man himself on account of the *unfitness of his mirth,* in which carnal men always wish to be, and for the sake of which they do all that they do. Therefore he says: *In laughter they make bread and wine;* the Gloss: Prelates in laughter, that is, in unfit mirth; Luke, the twelfth: « Soul, thou hast much goods for many years, eat, drink, make good cheer ». And therefore he subjoins: *That the drinkers may feast;* for they act so that they may eat, not so that they may break bread to the hungry; James, the fifth: « You have feasted upon earth and in riotousness you have nourished your hearts ». And for this they are reproved in Isaias, the fifth: « The harp and the lyre and wine are in your feasts, and the work of God you regard not ».

(Vers. 19.). *And all things obey money* etc. Here, fourthly, he touches on the point that they are unworthy on account of the *subversion of justice,* which they subvert for love of money. Therefore he says: *And all things obey money,* because all love money above all things; Isaias, the first: « They all love bribes, they run after rewards »; and thence follows the subversion of justice: « They judge not for the fatherless, and the widow's cause cometh not in to them »; and Jeremias, the sixth: « From the least even to the greatest all are given to covetousness ».

*In thy thought* etc. Above he showed the carnal and slothful man unworthy of prelacy; here he *restrains subjects from secret detraction,* if it should happen that such a one is set over them; and first he lays down an *exhortation;* secondly he gives the *reason.*

(Vers. 20.). He *exhorts,* then, that one should neither speak evil by lessening a man's reputation, nor imprecate evil by wishing him misery. Therefore he says: *In thy thought detract not the king,* that is, in secret; Exodus, the twenty-second: « Thou shalt not detract the gods, and the prince of thy people thou shalt not curse ». *And in the secret of thy chamber,* that is, of the conscience, *speak not evil of the rich man,* and this by imprecating evil; to the Romans, the twelfth: « Bless them that persecute you, bless and curse not »;

and the first of Peter, the third: « Not curse for curse ».

*For the birds of the air* etc. Here the *reason* for the exhortation is given: that what you have said in secret will be published by angels, because *the birds of the air will carry thy voice.* He calls the demons birds of the air on account of their swiftness, because they are swift, or on account of their rapacity; whence Genesis, the fifteenth: « The birds of the air came down upon the carcasses, and Abraham drove them away »; and Matthew, the thirteenth: « Some fell by the wayside, and the birds came and ate it up ». And here the murky air, in which the demons dwell, is called *heaven*. These carry the voice, because they frequently publish hidden things; Matthew, the tenth: « Nothing hid, that shall not be known ». *And he that hath wings will tell the sentence,* that is, the devil will tell your evil speech, because he himself is the accuser; but he himself will be cast forth at last, whence the Apocalypse, the twelfth: « The accuser of our brethren is cast forth, who accused them day and night ».

### Questions.

I. But here a doubt arises, because he says that *the birds of the air,* that is, the demons, denounce the detraction of thought: therefore it seems that our will and thought are known to the devil.

**On the contrary** is this: 1. Because it is said of God alone that he is *the searcher of hearts and reins:* therefore he alone knows thoughts and affections.

2. Likewise Augustine says that if the devil had known the patience of Job, he would never have tempted him, because he does not tempt anyone except that he may conquer, not that he may be conquered.

**I respond:** it must be said that neither the demons, nor even the good angels except in the Word, can know our thoughts and hidden affections; and I call *hidden* those which are not manifested by signs; but those which are manifested by signs the demons detect and know; and because there are few of which some signs do not appear, either in deed, or in the face, or in word, or in some other way: therefore he says that they *hear*.

II. Likewise it is asked concerning what he says, that *the birds of the air will carry* or will announce.

I ask: how will they carry? If it be said: to him of whom it is said; that is false, because then anyone would know all the hidden evils that are said of him: he means, therefore, that they will carry it to God.

**On the contrary:** 1. God is more immediate and more present to us than the demons, since *he is not far from every one of us*. If, then, *carrying* or *announcing* is done to one who is distant, it is clear that it is not the same.

2. Likewise, through whom is that *carrying* done? Either through good *angels,* or through *evil ones;* not through *good ones,* because the good procure our salvation, not therefore our damnation: therefore they do not offer up evils. If through *the demons; on the contrary:* the demons do not see God, nor do they speak to God more than evil men do: therefore if evil men do not bear things to God, therefore neither do the demons.

**I respond:** it must be said that *birds* here are called the evil spirits or demons; these are said to carry to God evil and hidden merits, but the good angels good merits. But *to carry* is not to report to God by voice, or to notify him as one ignorant, but to know our malice, and in knowing it to remember it and to be witness of it. But the good add, over and above cognition, memory and testimony, intercession; the evil, the will to accuse.

1. 2. And thus the answer is clear, because they do not report as to one distant, but as to a judge. And to the second, because the evil by their office observe evils and procure damnation; therefore it belongs to them.

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