Cap. 7, Vers. 11-16
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/7/q/bon-eccl-c7-v11-16
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#### Thirdly, four teachings for having prudence.

*Say not: What, thinkest thou, is the cause* etc. Having set down teachings for modesty and constancy, he sets down here teachings for having *prudence.* And because it belongs to the prudent man to discern where it happens that one errs; therefore he sets down four teachings for having discernment. The first is for the discernment *of useful things;* the second, for the discernment *of the divine works;* the third, for the discernment *of times;* the fourth, for the discernment *of the merits* of men.

(Vers. 11. 12. 13.). The first teaching, then, is given for *the discernment of useful things;* for in diverse times there are diverse utilities, from diverse causes. Therefore he says: *Say not: What, thinkest thou, is the cause that the former times,* that is, of the ancients, *were better?* because, namely, there was want in them; *than they are now,* when, namely, there is now an abundance of things; because this question comes from want of consideration; whence he adds: *For this manner of question is foolish.* And

the reason of this is: because it does not consider the utility of wealth, therefore he teaches to discern it, saying: *Wisdom with riches is more profitable,* because Proverbs, the thirteenth chapter: « The redemption of a man's soul are his riches ». *And it profiteth more them that see the sun,* that is, those who have a right intention; because Ecclesiasticus, the thirteenth chapter: « Substance is good to him that hath no sin in his conscience, and poverty is most wicked in the mouth of the ungodly ». And that money is useful, he shows by its effect: *For as wisdom protecteth,* namely from fault; Proverbs, the second chapter: « If wisdom shall enter into thy heart, and knowledge please thy soul, counsel shall keep thee, and prudence shall preserve thee »; *so money also protecteth,* namely, money well spent; Ecclesiasticus, the twenty-ninth chapter: « The alms of a man is as a purse with him, and shall preserve the grace of a man as the apple of the eye ». And although both are useful, yet wisdom is more useful; therefore he subjoins: *But wisdom and instruction have this more, that they give life to him that possesseth them;* whence Proverbs, the fourth chapter: « Hear, O my son, and receive my words, that years of life may be multiplied to thee »; and Proverbs, the third chapter: « Wisdom is a tree of life to them that lay hold on her ». But money without wisdom bestows death; James, the fifth chapter: « Go to now, ye rich men, weep and howl in your miseries ». And therefore wisdom is to be preferred to money; Proverbs, the eighth chapter: « Receive wisdom, and not money; choose learning rather than gold ».

(Vers. 14.). *Consider the works of God* etc. This is the second teaching, in which he teaches *a discerning consideration of the divine works* or judgements, because him whom he himself despises by the judgement of reprobation no one brings back. Therefore he says: *Consider the works of God,* that is, the divine judgements, *that no man can correct whom he hath despised,* that is, whom he himself has willed to visit with his judgement. Whence it is said in the first book of Kings, the second chapter, of the sons of Heli: « And they hearkened not to the voice of their father, because the Lord would slay them ». These works and judgements are to be considered unto fear; Habacuc, the third chapter: « I considered thy works, and was afraid ».

(Vers. 15.). *In the good day* etc. This is the third teaching, in which he teaches that *a discernment of times is to be made;* because God did not make all times uniformly, but diversely, and man ought to dispose himself according to the diverse times. Therefore he says: *In the good day enjoy good things,* that is, work good with joy; Ecclesiasticus, the fourteenth chapter: « Defraud not thyself of the good day, and let not the part of the good day pass thee by », because in this day is the place and the time of working. Whence John, the ninth chapter: « I must work while it is day »; and likewise we too, whence the Apostle to the Galatians, the last chapter: « Let us work good to all men, while we have time ». *And beware beforehand of the evil day,* namely that of which Sophonias, the first chapter: « A day of wrath, that day, a day of tribulation and distress, a day of calamity and misery ». He who wishes to beware beforehand of this day must needs call to mind that saying of Ecclesiasticus, the eleventh chapter: « In the day of good things be not unmindful of evils ». These days the Lord made and ordered in a just manner; therefore he says: *For as this,* that is, the good, *so also that,* namely the evil, *God hath made;* and this by just judgement: *That man may not find against him any just complaints.* Therefore he makes good things for the sake of the good, evil things against the evil, because in the Psalm: « The Lord is just in all his ways ».

(Vers. 16.). *These things also I saw in the day of my birth.* Here is noted the fourth teaching, in which he teaches that *a diligent discernment of merits is to be made,* because they lie much hidden. Therefore he says: *This also I saw in the day of my birth,* that is, after I was born, *I saw* this come to pass: *The just man perisheth in his justice,* because he is reputed as it were wicked; Isaias, the fifty-seventh chapter: « The just perisheth, there is no one that layeth it to heart ». *And the wicked man liveth a long time in his wickedness,* as though he were just; at which Jeremias was indignant, the twelfth chapter: « Why doth the way of the wicked prosper, why is it well with all them that transgress and do wickedly »? And below, the eighth chapter: « There are just men to whom evils happen, as though they had done the works of the wicked; and there are wicked men who are as secure as though they had the deeds of the just ».

### Questions.

I. It is asked concerning what he says: *Wisdom with riches is more profitable.*

1. Therefore it is better to be a wise rich man than a wise poor man: therefore to be poor is not the more perfect state.

2. Moreover, « art and virtue are about difficult things »; but it is more difficult for a rich man to be saved than for a poor man: therefore it is of greater virtue: therefore a more praiseworthy state.

**On the contrary** is this: that the Lord set the state of the poor man before it both in deed and in word, Matthew, the nineteenth chapter.

**I respond:** It must be said that poverty is threefold: one *out of complacence,* another *out of tolerance,* another *with impatience.* The first is good and perfect, the second is imperfect, the third is to be blamed; Ecclesiasticus, the thirteenth chapter: « Poverty is most wicked in the mouth of the ungodly »: — When it is said that wisdom is better with riches than without, it is understood of the poverty which is with *tolerance,* or *impatience.*

2. As to what is objected concerning difficulty, it must be said that there is a difficulty by reason of *the kind of work,* and this makes for greater virtue; and there is a difficulty by reason of *the disorder of the will,* as a miser gives a gift with more difficulty than a liberal man, and this one makes for nothing; so also the rich man is saved with more difficulty. — It is solved otherwise: that it is understood of superfluity and of excessive want.

II. It is asked concerning what he says: *That no man can correct whom God hath despised.*

1. But God despises every sinner, because *the Most High hateth sinners,* Ecclesiasticus, the twelfth chapter; and: *Likewise abominable to God is the wicked and his wickedness.*

2. Likewise, if he cannot be corrected, then neither can he be saved: therefore it ought not to be imputed to him.

**I respond:** It must be said that just as *love* is twofold, namely *eternal* and *according to present justice*; so *the despising of men* is twofold; and he speaks here not of any man whatever, but of the reprobate, nor of any despising whatever, but of the despising according to eternal reprobation, whose sign is obduracy in the present; and so it has no place concerning every sinner, but concerning the reprobate.

2. As to what is objected, that it ought not to be imputed to him, it must be said that indeed it ought, because God despises no one without cause. Whence also, although he cannot rise unless God stretch out his hand, yet he is not excused, because it is his own fault that the hand is not stretched out to him. Whence Augustine says in the book *On Correction and Grace* that no one is corrected unless willing.

III. Likewise it is asked concerning what he says: *The just man perisheth in his justice, and the wicked man liveth a long time in wickedness.*

1. **But on the contrary:** In the Psalm: *Men of blood and deceitful men shall not live out half their days.*

2. Likewise, concerning the good, Exodus, the twentieth chapter: *Honour thy father, that thou mayest be longlived upon the earth,* and live a long time: therefore life is prolonged for him who observes the commandments.

**I respond:** It must be said that, just as it is said in Wisdom, the fourth chapter, of the just man: *Being made perfect in a short space, he fulfilled many times,* and few are reckoned for many; so on the contrary in the evil, so also concerning the number of those to be saved and to be damned; and the days of the good are longer because better, not because they live longer.

But it is to be noted that years are shortened for men sometimes, lest they become *evil;* Wisdom, the fourth chapter: *He was taken away, lest wickedness should alter his understanding* etc., sometimes, lest they become *worse;* in the Psalm: *Men of blood and deceitful men shall not live out half their days.* — *They are lengthened,* however, for *purgation* to the good; Ecclesiasticus, the second chapter: *For gold is tried in the fire;* to the evil, for their *amendment;* to the Romans, the second chapter: *Knowest thou not that the benignity of God leadeth thee to penance?*

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