Bonaventure

Tertio, documenta quatuor ad habendam prudentiam.

Ne dicas: Quid, putas, causae est etc. Positis documentis ad modestiam et constantiam, ponit hic documenta ad habendam prudentiam. Et quia prudentis est discernere, ubi contingit errare¹⁰; ideo ponit documenta quatuor ad habendam discretionem. Primum est ad discretionem utilium; secundum, ad discretionem divinorum operum; tertium, ad discretionem temporum; quartum, ad discretionem meritorum hominum.

(Vers. 11. 12. 13.). Primum igitur documentum datum est ad discretionem utilium; in diversis enim temporibus diversae utilitates ex causis diversis. Propterea dicit: Ne dicas: Quid, putas, causae est, quod priora tempora, id est antiquorum, meliora fuere? quia scilicet in eis fuit inopia; quam nunc sunt, quando scilicet iam est rerum abundantia; quia ista quaestio venit ex inconsideratione; unde subdit: Stulta enim est huiusmodi interrogatio. Et p. 58 huius ratio est: quia non considerat utilitatem opulentiae, ideo docet eam discernere, inquiens: Utilior est sapientia cum divitiis, quia Proverbiorum decimo tertio¹: « Redemptio animae viri divitiae eius ». Et magis prodest videntibus solem, id est habentibus rectam intentionem; quia Ecclesiastici decimo tertio: « Bona est substantia, cui non est peccatum in conscientia, et nequissima paupertas in ore impii ». Et quod pecunia sit utilis, ostendit per effectum: Sicut enim protegit sapientia, scilicet a culpa; Proverbiorum secundo: « Si intraverit sapientia cor tuum, et scientia animae tuae placuerit, consilium custodiet te, et prudentia servabit te »; sic protegit et pecunia, scilicet bene expensa; Ecclesiastici vigesimo nono: « Eleemosyna viri quasi sacculus cum ipso, et gratiam hominis quasi pupillam conservabit ». Et licet utraque sit utilis, tamen sapientia utilior; ideo subiungit: Hoc autem plus habet sapientia et eruditio, quod vitam tribuunt possessori; unde Proverbiorum quarto²: « Audi, fili mi, et suscipe verba mea, ut multiplicentur tibi anni vitae »; et Proverbiorum tertio: « Lignum vitae est sapientia his qui apprehenderint eam ». Sed pecunia sine sapientia tribuit mortem; Iacobi quinto: « Agite nunc, divites, plorate ululantes in miseriis vestris ». Et ideo praeferenda est sapientia pecuniae; Proverbiorum octavo: « Accipite sapientiam et non pecuniam; doctrinam magis quam aurum eligite ».

(Vers. 14.). Considera opera Dei etc. Hoc est secundum documentum, in quo docet discretam considerationem divinorum operum sive iudiciorum, quia quem ipse despicit reprobationis iudicio nemo reducit. Propterea dicit: Considera opera Dei, id est divina iudicia, quod nemo possit corrigere, quem ille despexerit, id est, quem ipse suo iudicio visitare voluerit. Unde dicitur primi Regum secundo³ de filiis Heli: « Et non audierunt vocem patris sui, quia voluit Dominus occidere eos ». Ista opera et iudicia consideranda sunt ad timorem; Habacuc tertio: « Consideravi opera tua et expavi ».

(Vers. 15.). In die bona etc. Hoc est tertium documentum, in quo docet, discretionem faciendam esse temporum; quia Deus non omnia tempora fecit uniformiter, sed difformiter, et homo se disponere debet secundum diversa tempora. Ideo dicit: In die bona fruere bonis, id est, cum gaudio bonum operare; Ecclesiastici decimo quarto⁴: « Non defrauderis a die bono, et particula diei boni non te praetereat », quia in hac die est locus et tempus operandi. Unde Ioannis nono: « Me oportet operari, donec dies est »; similiter et nos, unde Apostolus ad Galatas ultimo: « Operemur bonum ad omnes, dum tempus habemus ». Et malam diem praecave, illam scilicet, de qua Sophoniae primo⁵: « Dies irae, dies illa, dies tribulationis et angustiae, dies calamitatis et miseriae ». Qui vult hanc diem praecavere necesse habet recogitare illud Ecclesiastici undecimo: « In die bonorum ne immemor sis malorum ». Has dies fecit Dominus et ordinavit iusto modo; ideo dicit: Sicut enim hanc, id est bonam, sic et illam, scilicet malam, fecit Deus; et hoc iusto iudicio: Ut non inveniat homo contra illum iustas querimonias. Ideo bona facit propter bonos, mala contra malos, quia in Psalmo: « Iustus Dominus in omnibus viis suis ».

(Vers. 16.). Haec quoque vidi in die nativitatis meae. Hic notatur quartum documentum, quo docet, discretionem diligentem faciendam esse meritorum, eo quod multum lateant. Ideo dicit: Hoc quoque vidi in die nativitatis meae, id est, postquam natus sum, vidi, hoc evenire: Iustus perit in iustitia sua, quia quasi impius reputatur; Isaiae quinquagesimo septimo⁶: « Iustus perit, nemo est, qui recogitet ». Et impius longo vivit tempore in impietate sua, quasi esset iustus; ex quo indignabatur Ieremias duodecimo: « Quare via impiorum prosperatur, bene est omnibus, qui praevaricantur et inique agunt »? Et infra octavo: « Sunt iusti, quibus mala eveniunt, ac si opera egerint impiorum; et sunt impii, qui ita securi sunt, quasi iustorum facta habeant ».

Quaestiones.

I. Quaeritur de hoc quod dicit: Utilior est sapientia cum divitiis.

1. Ergo melius est, esse divitem sapientem quam pauperem sapientem: ergo esse pauperem non est status perfectior.

2. Praeterea, « ars et virtus circa difficilia⁷ »; sed difficilius est diviti salvari quam pauperi: ergo maioris virtutis est: ergo laudabilior status.

p. 59 Contra hoc est: quia Dominus statum pauperis praeposuit et facto et verbo, Matthaei decimo nono¹.

Respondeo: dicendum, quod triplex est paupertas: una ex complacentia, alia ex tolerantia, alia cum impatientia. Prima bona et perfecta, secunda est imperfecta, tertia est vituperanda; Ecclesiastici decimo tertio²: « Nequissima paupertas in ore impii »: — Quando dicitur, quod sapientia melior est cum divitiis quam sine, intelligitur de paupertate, quae est cum tolerantia, vel impatientia.

2. Quod obiicitur de difficultate, dicendum, quod est difficultas ratione generis operis, et haec ad virtutem maiorem facit; et est difficultas ratione inordinationis voluntatis, sicut avarus difficilius dat donum quam largus, et ista nihil³; sic et dives difficilius salvatur. — Aliter solvitur: quia intelligitur de superfluitate et nimia egestate.

II. Quaeritur de hoc quod dicit: Quod nemo potest corrigere, quem Deus despexerit.

1. Sed Deus despicit omnem peccatorem, quia Altissimus odio habet peccatores, Ecclesiatici duodecimo⁴; et: Similiter abominabilis est Deo impius et impietas eius.

2. Item, si non potest corrigi, ergo nec salvari: ergo non debet sibi imputari.

Respondeo: dicendum, quod sicut duplex est dilectio, scilicet aeterna et secundum praesentem iustitiam⁵; ita duplex est hominum despectio; et loquitur hic de homine non quocumque, sed reprobato, nec de quacumque despectione, sed de despectione secundum reprobationem aeternam, cuius signum est obduratio in praesenti; et ita non habet locum de omni peccatore, sed de reprobis.

2. Quod obiicitur, quod non debet sibi imputari; dicendum, quod immo, quia Deus neminem despicit sine causa. Unde et, quamvis non possit surgere, nisi Deus porrigat manum, tamen non excusatur, quia culpa sua est, quod manus non porrigitur ei. Unde dicit Augustinus in libro de Correctione et gratia⁶, quod nemo corrigitur nisi volens.

III. Item quaeritur de hoc quod dicit: Iustus perit in iustitia sua, et impius vivit longo tempore in impietate.

1. Sed contra: In Psalmo⁷: Viri sanguinum et dolosi non dimidiabunt dies suos.

2. Item, de bonis, Exodi vigesimo⁸: Honora patrem tuum, ut sis longaevus super terram, et longo vivas tempore: ergo observanti mandata prolongatur vita.

Respondeo: dicendum, quod sicut dicitur Sapientiae quarto⁹ de iusto: Consummatus in brevi complevit tempora multa, et pauci in multos computantur; sic e contrario in malis, sic etiam de numero salvandorum et damnandorum; et longiores sunt dies bonorum, quia meliores, non quia diutius vivant.

Notandum autem, quod breviantur anni hominibus aliquando, ne mali fiant; Sapientiae quarto¹⁰: Raptus est, ne malitia mutaret intellectum eius etc., aliquando, ne peiores fiant; in Psalmo: Viri sanguinum et dolosi non dimidiabunt dies suos. — Elongantur autem ad purgationem bonis; Ecclesiastici secundo: Quoniam in igne probatur aurum; malis, ad suam emendationem; ad Romanos secundo: An ignoras, quoniam Dei benignitas ad poenitentiam te adducit?

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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 errs¹⁰; 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 p. 58 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 chapter¹: « 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 chapter²: « 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^tr. 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 chapter³, 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 chapter⁴: « 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 chapter⁵: « 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 chapter⁶: « 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 things⁷ »; 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.

p. 59 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 chapter¹.

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 chapter²: « 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 nothing³; 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 chapter⁴; 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 justice⁵; 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 Grace⁶ 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 Psalm⁷: Men of blood and deceitful men shall not live out half their days.

2. Likewise, concerning the good, Exodus, the twentieth chapter⁸: 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 chapter⁹, 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 chapter¹⁰: 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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