Cap. 7, Vers. 17-23
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-v17-23
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#### Fourthly, four teachings for having justice.

*Be not over just.* Above he set down teachings for having modesty, constancy and prudence; here, fourthly, he sets down teachings for having *justice;* and because that is not true justice which exceeds in rigour and cruelty, unless it be tempered with piety: therefore he sets down here four teachings. In the first *he forbids the rigour of severity* or the excess of justice; in the second, *the headlong fall of impiety;* in the third *he commends the showing of mercy;* in the fourth, *the dissimulation of one's own injury.*

(Vers. 17.). In the first teaching, then, *he dissuades from excess of justice in punishing,* when he says: *Be not over just,* that is, do not exceed in *the rigour of justice,* because it is a fault to pursue the whole fault; whence James, the second chapter: « Judgement without mercy shall be to him that doth not mercy ». Thou oughtest not either to exceed in *searching out the fault;* therefore he says: *Neither be more wise than is necessary,* because it is said in Proverbs, the thirtieth chapter: « He that strongly bloweth his nose bringeth out blood »; therefore to the Romans, the twelfth chapter: « Not to be more wise than it behoveth to be wise, but to be wise unto sobriety ».

(Vers. 17. 18.). *Lest thou become stupid* etc. Here is noted the second teaching, in which *he forbids the headlong fall of impiety;* for impiety renders a man *stupid in affection* and hard. Therefore he says: *Lest thou become stupid;* Jeremias, the thirty-first chapter: « Every one that shall eat the sour

grape, his teeth shall be set on edge ». It renders him *cruel in act;* therefore he says: *Do not act wickedly overmuch,* that is, cruelly; the Psalm: « I said to the unjust: Do not act unjustly »; and Ecclesiasticus, the seventh chapter: « Sow not evils in the furrows of injustice, and thou shalt not reap them sevenfold ». It renders also *a blind understanding;* therefore he says: *Be not foolish;* Proverbs, the twenty-fourth chapter: « He that deviseth to do evils shall be called a fool. The thought of a fool is sin ». And because sin and folly hasten death; therefore the reason follows: *Lest thou die in a time not thy own,* that is, lest thy death be hastened, because in the Psalm: « Men of blood and deceitful men shall not live out half their days »; and again Luke, the twelfth chapter: « Thou fool, this night they shall require thy soul of thee ». An example concerning Dathan and Abiron, who « went down alive into hell ».

(Vers. 19. 20. 21.). *It is good that thou shouldst hold up the just.* Here is noted the third teaching, in which *he admonishes to the showing of mercy;* and he puts first *an exhortation* and subjoins *a reason.* — *He exhorts,* when he says: *It is good that thou shouldst hold up the just,* namely in justice; Proverbs, the twenty-fourth chapter: « Lie not in wait, nor seek after wickedness in the house of the just, and spoil not his rest »; because it is said in Proverbs, the seventeenth chapter: « It is not good to do hurt to the just, nor to strike the prince, who judgeth right ». Not only is the just man to be held up in a just cause, but also a hand is to be stretched out to him through alms; whence he subjoins: *But also from him withdraw not thy hand;* Ecclesiasticus, the twelfth chapter: « Do good to the just, and thou shalt find great recompense; and if not of him, assuredly of God ». Having thus put first the exhortation, he subjoins *a threefold reason;* and the first is *the divine will,* on account of which he says: *He that feareth God neglecteth nothing,* namely of those things which God wills to be done; Ecclesiasticus, the seventh chapter: « With all thy soul fear God, and purge thyself of thy negligence with a few ». — The second reason is *the dignity of the just man,* on account of which he says: *Wisdom hath strengthened the wise man above ten princes of the city;* and so, Wisdom, the sixth chapter, « wisdom is better than strength, and a prudent man is better than a strong man ». — The third reason is *human frailty,* on account of which he says: *There is no just man upon earth, that doth good and sinneth not;* and therefore one must have mercy on him who sins; Proverbs, the twenty-fourth chapter: « Seven times in a day the just man falleth, and shall rise again »; indeed, however perfect, a man sometimes sins; the first of John, the first chapter: « If we say that we have no sin, we deceive ourselves, and the truth is not in us ».

(Vers. 22. 23.). *But also to all words* etc. Here is touched the fourth teaching, in which *he exhorts to the dissimulation of one's own injury;* whence one ought not to inquire, nor to believe everyone who reports. Therefore he says: *But also to all words that are spoken apply not thy heart,* that is, give no credence, because little credence is to be given to words, because many men say many things; because, Ecclesiasticus, the nineteenth chapter, « he that believeth quickly is light of heart »; and because it is difficult to hear and not believe; Ecclesiasticus, the twenty-eighth chapter: « Hedge in thy ears with thorns, and hear not a wicked tongue »; whence one ought not to be anxious to hear the things that are said of oneself. And the reason is given: *Lest perhaps thou hear thy servant reviling thee;* as Semei reviled David, the second book of Kings, the sixteenth chapter; whence Abisai says: « Why doth this most wicked dog revile my lord the king? I will go and cut off his head ». — And this indeed often happens, as a man can know from himself: *For thy conscience knoweth that thou hast often reviled others,* and so thou oughtest not diligently *to attend to it nor to punish it;* Ecclesiasticus, the thirty-first chapter: « Know the things of thy neighbour from thyself ». And again, *pardon;* for so it is said in Matthew, the eighteenth chapter: « Oughtest not thou then also to have had compassion on thy fellow servant, even as I had compassion on thee »?

### Questions.

I. It is asked here first concerning what he says: *Be not over just.*

**On the contrary:** 1. This is true of itself: the just man is good, therefore the more just the more good, therefore the most just the most good: therefore in justice there is nothing superfluous.

2. Likewise, whatever is said of God is said in the highest degree; but *just* is said of God: therefore God is just in the highest degree. And it is certain that this is not evil: therefore if the highest degree in justice is not evil, then there is no superfluity there.

II. Likewise it is asked concerning what is said: *Neither be more wise than will be necessary.*

1. For he who loves more is more wise; but no one can love too much: therefore neither be wise too much, according as love is referred to God.

2. Moreover, no one is too wise, therefore neither can he be: therefore no one can be more wise than is necessary.

**But on the contrary:** Virtue consists in the mean and is corrupted by the superfluous, as by the diminished: therefore just as there can be sin in remitting too much, so in punishing too much.

**I respond:** It must be said to this that *just* in one way is the same as having *such* a virtue; and in this way the excess of justice is reckoned by approach to the mean,

and so there cannot be superfluity there, because no one can be too virtuous nor approach the mean too much. In another way *just* is said according as it names the act of that virtue, which is *to punish;* and in this way its excess is reckoned not by approach to the mean, but rather to the superfluous; then he is called *more just* who punishes more, and to punish to the utmost is not good. And so it is understood in the letter.

2. As to what is objected secondly, that whatever befits God is said in the highest degree; it is true of that which is said *absolutely,* and which names by way of a *habit;* but what signifies an *effect,* not in the highest degree, as God does not punish in the highest degree nor spare in the highest degree, but insofar as it is fitting.

II. As to what is asked concerning wisdom, it must be said that the *habit* of wisdom can in no way be excessive; but in the *act* it is to be noted that it is threefold, namely *to taste, to know* and *to search; to taste* and *to know* no one can do too much, but *to search thoroughly* one can well do too much. And the reason of this is that too much thorough searching leads down to unwisdom, but love toward God cannot be too much, because he is to be loved supremely.

III. It is asked concerning what he says: *Be not foolish, lest thou die in a time not thy own.*

**On the contrary:** Job, the fourteenth chapter: *Thou hast appointed his bounds, which cannot be passed:* therefore it seems that they cannot be increased on account of goodness: therefore neither diminished on account of malice.

If this is true, how does God promise long years in Scripture? — Likewise, concerning Ezechias, the fourth book of Kings, the twentieth chapter, how did God add to him fifteen years? — Likewise, he also shortens them; in the Psalm: *Men of blood and deceitful men shall not live out half their days.*

**I respond:** It must be said that *to die in one's own time* is threefold: in one way, in the time *of one's salvation,* to which each one is ordained; thus all the good die in their own time, and none of the wicked, because they never arrive at it, I speak of the finally wicked. — In the second way *to die in one's own time,* that is, *by natural death,* which indeed is through the consuming of the radical moisture, and thus the old and decrepit die in their own time. — In the third way *to die in one's own time* is to die at the time *foreordained for one by God,* according to the divine foreknowledge, which is never deceived. That no one forestalls, no one passes beyond. In the first way *the wicked* die in a time not their own; in the second way *both the good and the wicked,* who die by an accidental death; in the third way *no one.*

Ecclesiastes therefore, and Scripture, speak here as to the first way; but Job understands it as to the third. Likewise concerning Ezechias it is said that the Lord changed his counsel.

IV. Likewise it is asked concerning what he says: *He that feareth God neglecteth nothing.*

But he who sins neglects something: therefore no one who sins fears God. But *there is no just man that sinneth not*: therefore there is no just man who fears God.

V. Likewise it is asked whether any just man can be without sin. — That he cannot, seems from that which is said here and in the first of John, the first chapter: *If we say that we have no sin, we deceive ourselves.*

But that he can, seems:

1. From that of Job, the seventeenth chapter: *I have not sinned, and my eye abideth in bitterness.*

2. Likewise, if he cannot; and no one sins in that which he cannot avoid: therefore etc.

**I respond:** It must be said that *negligence* in one way imports *contempt,* and so it is mortal sin, and so it is understood here; in another way *any omission whatever of a circumstance,* and so it is venial, and no one is without it. — Likewise it must be said concerning sin, that many are without *mortal* sin, but none who uses free choice is without *venial* sin except Christ, and this we believe of the most blessed Virgin.

1. As to what is objected concerning Job, I respond: he does not deny that he sinned, but that he sinned so as to be punished thus. Likewise the heart reproves when sin has pleased; but when a man has done what he did not will, although he has sinned, the heart does not reprove.

2. As to what is said concerning the impossibility of avoiding, it must be said that man has been thrust into this by vice; and therefore he is not excused from sinning in some way. Moreover, although he cannot avoid universally, yet he can avoid each particular: therefore etc.

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