Bonaventure

In his own words on Proverbs

• Proverbs 1:5

  "The wise man hearing shall be wiser, and the one who understands shall possess counsels." In the second word Solomon shows that it is useful to hear the word of God; and the reason is that in the hearing of the word of God both he who understands profits, and likewise he who does not understand: therefore both the wise and the simple ought to go to hear the word of God. That the wise profit by hearing the word of God is clear, because he says that the wise man hearing wisdom shall be wiser.

  Collationes de Septem Donis, Collation 8

• Proverbs 1:20

  This wisdom has been made manifest, hence "wisdom cries aloud in the street, in the open squares she raises her voice." And yet we do not find her, resembling the unlettered man who owns a book and has no concern for it. And so with us: the Scriptures were given to us in Greek, in the vernacular and in Hebrew, and yet they are unknown as a source.

  Collations on the Hexaemeron, Collation 2

• Proverbs 1:24-26

  Against those who speak against the counsels of God, it is said in Proverbs: 'I have called and you refused; you have despised all my counsel and neglected my reproofs; therefore I will laugh at your destruction.' A dog, when it lies in the straw and does not wish to eat, does not permit another to eat. So these men do not wish to enter religious life nor do they permit others to enter.

  Collationes de Septem Donis, Collation 7

• Proverbs 2:5

  "If you call upon wisdom and incline your heart to prudence and seek her as money and dig for her as for treasures, then you will understand the fear of the Lord and find the knowledge of God." Prudential understanding teaches what is to be avoided, namely every evil. Whoever wishes to have this understanding must seek it with desire of heart and diligence of effort; and what then will you find? Certainly, the fear of the Lord and the knowledge of God. For every person who wishes to be directed toward the good must fear God, so as to avoid every evil.

  Collationes de Septem Donis, Collation 8

• Proverbs 3:18

  The third mode of generation is by means of propagation, and this in a fourfold way: as of a growth coming from a seed, a tree from a root, a conceived offspring from the belly or womb of the mother, or children from a begetting father. In the first mode of generation, formal beauty is lacking, for in the seed the form is vague and hidden. It is not so in the case of the Son. In the second, conformity is lacking, for although there is a single root, it is different in shape from the branches even though they produce a single tree. In the third, actuality is lacking, for although the mother is in a certain sense the active principle of the offspring, yet she is much more of a passive principle. In the fourth, eternal coexistence is lacking. Now, take away these defects and suppose first formal beauty. In this sense, there is Isaiah: "The branch of the Lord will be luster and glory, and the fruit of the earth will be honor and splendor." Second, suppose conformity: The Son conforms to the Father to the point that He is "the tree of life... in the midst of the garden." Hence, in Proverbs: "She is a tree of life to those who grasp her." Third, suppose actuality: in this sense, you have the Psalm: "With Thee is the principality in the day of Thy strength, in the brightness of the saints: from the womb before the day star I begot Thee. From the womb," says the Psalmist, which is in relation to the warmth of the Father's bosom, from which He does not withdraw. Fourth, suppose eternal coexistence. In this sense, there is the Psalm: "This day I have begotten You," that is in eternity, or in My eternal today.

  Collations on the Hexaemeron, Collation 11

• Proverbs 3:21

  The first counsel is regulated according to the dictate of divinely instituted laws. Whence in Proverbs: 'Keep the law and counsel, and you will have grace for your mouth and life for your soul.' What is this law? Surely the law written outwardly and the law divinely inspired.

  Collationes de Septem Donis, Collation 7

• Proverbs 6:6

  It is certain that as long as man stood up, he had the knowledge of created things and through their significance, was carried up to God, to praise, worship, and love Him. This is what creatures are for, and this is how they are led back to God. But when man had fallen, since he had lost knowledge, there was no longer any one to lead creatures back to God. Hence this book, the world, became as dead and deleted. And it was necessary that there be another book through which this one would be lighted up, so that it could receive the symbols of things. Such a book is Scripture which establishes the likenesses, the properties, and the symbolism of things written down in the book of the world. And so, Scripture has the power to restore the whole world toward the knowledge, praise, and love of God. Hence, if you ask what is the meaning of the serpent to you, or what is its use — it is more useful to you than the whole world because it teaches you how to be prudent, as the ant teaches you how to be wise. Solomon says: "Go to the ant, O sluggard, study her ways and learn wisdom."

  Collations on the Hexaemeron, Collation 13

• Proverbs 6:12

  The third and worst mode of breaking a vow occurs through apostatic rebellion, as when a man apostatizes from religious life. The first mode of breaking a vow is evil, the second worse, the third worst, because it is said: "An apostate man is a worthless man."

  Collationes de Decem Praeceptis, Collation 3

• Proverbs 6:23

  Scripture enlightens a priori by means of directive precepts. It is fitting to have light before oneself. For the bidding is a lamp, and the teaching a light; and this leads to heaven. Hence, "If thou wilt enter into life, keep the commandments." And to the commandments are added the counsels. And this is what Scripture teaches us everywhere.

  Collations on the Hexaemeron, Collation 17

• Proverbs 6:26

  Just as by following the glorious Virgin we become precious and holy, so by following Eve we become wicked and worthless. Whence in Proverbs: "The price of a harlot is scarcely one loaf of bread; but a woman captures the precious soul of a man." O foolish Eve, for the eating of one fruit you sold yourself and your husband and all of us! O son of Eve! Beware, lest you be an imitator of Eve; but for whatever pleasure you give your soul, you are an imitator of Eve.

  Collationes de Septem Donis, Collation 6

• Proverbs 6:27

  She is a net to those who lust and consent. Whence in Ecclesiasticus: "On account of the beauty of a woman many have perished." It is difficult "to carry fire in one's bosom without one's garments being burned."

  Collationes de Septem Donis, Collation 6

• Proverbs 7:2

  The third benefit of the observance of God's commandments is the attainment of heavenly rewards. Whence it is said in Proverbs: "Keep my commandments, and you shall live; and my law as the pupil of the eye." This is the reason why God gave the observance of commandments to man when he was in paradise.

  Collationes de Decem Praeceptis, Collation 1

• Proverbs 8:12

  The first counsel 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 among learned thoughts.' 'I dwell in counsel,' namely that 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 that are not fitting. Afterward he ought to consider whether it is expedient, because the Apostle says: 'All things are lawful for me, but not all things are expedient.' Once this threefold consideration has been attained, thoughts are instructed, and wisdom dwells in the counsel of man.

  Collationes de Septem Donis, Collation 7

• Proverbs 8:19

  The fruit of wisdom is mentioned in Proverbs: "Her fruit is better than the choicest and the purest gold." Hence this fruit comes from Christ in a threefold manner, because Jesus Christ is the Son of God. Because He is Jesus, from Him comes the fruit of grace; because He is Christ, from Him comes the fruit of righteousness; because He is the Son of God, from Him comes the fruit of wisdom.

  Collations on the Hexaemeron, Collation 18

• Proverbs 8:24

  The second mode of generation is by means of expression: as in the case of the species coming out of the object, the imprint out of the seal, the speech out of the speaker, or the concept or thought out of the mind. And in these, there is deficiency. In the first, the reality of the object is lacking, for the species in the eye or in the soul is not the reality of the thing. In the second, simplicity is lacking, for the image or figure does not consist in a point or in something simple, but has parts. In the third, permanence is lacking, for speech passes away and does not remain. In the fourth, substance is lacking, for the concept of the mind is neither a substance nor a hypostasis. Take away such defects, and suppose an expression like the species deriving from the object but having reality, like the imprint produced by the seal but having simplicity, like the word coming forth from the speaker but having permanence, like the concept proceeding from the mind but having substance: and then you have the first part of the mirror. The Psalm refers to the first manner of expression: "My heart overflows with a goodly theme." And there follows: "Fairer in beauty are you than the sons of men." Wisdom refers to the second: "For she is the refulgence of eternal light, the spotless mirror of the power of God, the image of His goodness." And the Apostle: "He is the image of the invisible God." Job refers to the third: "God speaketh once, and repeateth not the selfsame thing the second time." Understand this as meaning "in the Son," in the sense that He always is, and will never cease to be nor even be changed. In the fourth manner of expression, suppose substantiality, for the concept of the eternal mind is a hypostasis, and this mental concept is most noble and perfect. Hence, in Proverbs: "When there were no depths I was brought forth." And so He is sometimes called the Word, the Species, the Image, the Word remaining forever, the Concept—not as existing within a mind, but as being substantial: a hypostasis. And in this way we have the other part of the mirror.

  Collations on the Hexaemeron, Collation 11

• Proverbs 8:24

  According to this same manner one may also find in the illumination of rational philosophy, whose principal concern turns upon discourse. In which there are three things to consider according to the threefold consideration of discourse itself, namely with respect to the speaker, by reason of the utterance, and with respect to the hearer or by reason of the end. If we consider speech in relation to the speaker, we see that every speech signifies a concept of the mind, and that interior concept is the word of the mind and its offspring, which is known even to the one conceiving it. But in order that it may become known to the hearer, it puts on the form of voice, and the intelligible word by means of that garment becomes sensible and is heard outwardly and is received in the ear of the hearer's heart, and yet does not depart from the mind of the one uttering it. According to this mode we see in the eternal Word that the Father eternally conceived it by generating, according to that passage of Proverbs eight: The depths did not yet exist, and I was already conceived. But in order that it might become knowable to sense-bound man, it put on the form of flesh, and the Word was made flesh and dwelt among us, and yet remained in the bosom of the Father.

  On the Reduction of the Arts to Theology

• Proverbs 8:31

  If we consider the fruit, we shall find the union of God and the soul. For every artisan who makes some work either makes it so that through it he may be praised, or so that through it something may be procured or gained for himself, or so that he may delight in it, according to the three things that are among desirable goods, namely the honorable good, the useful, and the delectable. For these three reasons God made the rational soul: that it might praise Him, that it might serve Him, that it might delight and rest in Him; and this is through charity, in which he who abides, abides in God, and God in him, so that there is a certain wondrous union, and from that union a wondrous delight; for, as it is said in Proverbs, my delights are to be with the children of men. Behold how the illumination of mechanical art is a path to the illumination of Sacred Scripture, and there is nothing in it that does not proclaim true wisdom. And therefore Sacred Scripture quite rightly makes frequent use of such similitudes.

  On the Reduction of the Arts to Theology

• Proverbs 8:31

  It is certain that wisdom delights to be with men: whence she says: "My delights are to be with the children of men." But that wisdom does not dwell with us is not a defect on her part, but on ours. If we wish that the aforesaid light dwell in us, we must have seven pillars: chastity in the flesh, innocence in the mind, moderation in speech, persuadability in affection, liberality in effect, maturity in judgment, and simplicity in intention.

  Collationes de Septem Donis, Collation 9

• Proverbs 9:1

  "Wisdom has built herself a house, she has hewn out seven pillars." This house is principally built by wisdom, and thus wisdom builds the Church and the soul, so that it may be a dwelling place of God: a house pleasant, a house beautiful, and a house strong. It is certain that wisdom delights to be with men: whence she says: "My delights are to be with the children of men." But that wisdom does not dwell with us is not a defect on her part, but on ours. If we wish that the aforesaid light dwell in us, we must have seven pillars.

  Collationes de Septem Donis, Collation 9

• Proverbs 9:8

  "Do not rebuke a scoffer, lest he hate you: rebuke a wise man, and he will love you." It is better to be corrected by a wise man than to be deceived by the flattery of fools. A fool, when he is corrected, does not withdraw from evil nor is he led to good. He who recognizes his faults, and they displease him, is wise. He who rebukes a person and calls him back from evil renders him a greater service than if he gave him the whole world.

  Collationes de Septem Donis, Collation 9

• Proverbs 9:10

  The fear of God avails for obtaining the illumination of divine wisdom, because "the fear of the Lord is the beginning of wisdom." For the fear of the Lord is the extrinsic principle of wisdom and the intrinsic principle and the complement of wisdom; because there is servile fear, and this is the initiator of wisdom, because, just as the needle introduces the thread and does not remain with the thread, so servile fear introduces wisdom and does not remain with wisdom. Another is the fear of punishment and of offending God; and this is the intrinsic beginning of wisdom and the root of wisdom. The third is the fear of filial reverence: and this is the complement of wisdom, because "the fullness of wisdom is to fear God."

  Collationes de Septem Donis, Collation 2

• Proverbs 10:4

  The gift of fortitude is given for accomplishing manly deeds; whence in Proverbs: "The slack hand works poverty, but the hand of the strong prepares riches."

  Collationes de Septem Donis, Collation 5

• Proverbs 11:2

  He is truly wise who truthfully recognizes his own and others' nothingness and the sublimity of the first principle. But no one arrives at full knowledge of God except through true and right knowledge of oneself; nor does he rightly know himself who does not attend to his own nothingness; but to know one's own nothingness is to humble oneself: therefore humility is the gateway of wisdom. And this the Wise Man says in Proverbs eleven: Where there is humility, there is also wisdom.

  Disputed Questions on Evangelical Perfection, Question 1

• Proverbs 11:2

  Gregory of Nazianzus was a most pure youth. It happened that he was studying at Athens. One night, while he slept, there came to him a most beautiful lady, having two handmaidens as if they were virgins; he began to repel her. And the lady said: "Do not flee from me, for I have not come to corrupt you. I am Wisdom, and the two handmaidens are humility and chastity. If you desire me, who am Wisdom, keep these handmaidens, namely humility and chastity, for where there has been pride, there will be disgrace; but where there is humility, there is wisdom." True virginity is that in which wisdom is joined as a companion. Humility with modesty is the principal pillar of wisdom.

  Collationes de Septem Donis, Collation 9

• Proverbs 12:20

  He who follows counsel will have joy. Whence in Proverbs: 'Those who enter upon counsels of peace, joy follows them forever.'

  Collationes de Septem Donis, Collation 7

• Proverbs 14:8

  "The wisdom of the shrewd is to understand his way, and the imprudence of fools is erring." Prudential understanding teaches what is to be carried out, namely every good, according to the way of interior thought and exterior action. God wills that we do all things reasonably.

  Collationes de Septem Donis, Collation 8

• Proverbs 14:26

  The third part of the perfection of the fear of the Lord consists in the perfect firmness of confidence: because the fear of the Lord is a tower of firmness and confidence, because it renders a person secure from every other fear. "His truth shall encompass you with a shield; you shall not fear the terror of the night, nor the arrow that flies by day, nor the pestilence that walks in darkness, nor the assault and the noonday devil." And in Proverbs: "The fear of the Lord is a tower of strength." He who does not fear God must fear everywhere; and he who truly fears God has what no one can take from him. But he who fears something other than God has what ought to be taken from him. He who fears God cannot lose God. It is not so with money. If a man has money, he fears lest he lose it, and yet he is certain that he will lose it. But he who fears God is secure everywhere.

  Collationes de Septem Donis, Collation 2

• Proverbs 14:27

  And Solomon in Proverbs: "The fear of the Lord is a fountain of life, that they may turn aside from the ruin of death." If you do not fear God, you have lost grace, you have lost justice, and you have lost true wisdom.

  Collationes de Septem Donis, Collation 2

• Proverbs 14:29

  In the third place, it is fitting that there be a victorious bearing of worldly tribulations. Indeed, the man who assumes them must prepare himself for suffering. Wherefore Christ overturned the tables in His zeal. Later, when they sought Him, He showed Himself. Hence, "the patient man shows much good sense." There is no doubt that those whose tables He overturned were then clamoring: "Crucify Him!"

  Collations on the Hexaemeron, Collation 23

• Proverbs 14:29

  The second pillar of the house of wisdom is innocence in the mind, which is noted when James says: "then peaceable." Augustine says that "peace is the tranquility of order," namely, when one humbly subjects himself to a superior, conducts himself equably toward an equal, and discreetly governs an inferior. All who are children of wisdom maintain this order. Whence comes war? If you loved peace, you would obey your superior and govern your inferior in an orderly manner; you would have peace. He who disturbs this peace destroys the house of wisdom. "He who is patient is governed by much wisdom; he who is impatient exalts his own folly," and thus he overturns the house of wisdom.

  Collationes de Septem Donis, Collation 9

• Proverbs 15:1

  If you seek an example of justice, fortitude, prudence, purity, Scripture proposes becoming examples of every virtue. For virtue consists in concrete doings, wherefore interior guidelines are not enough unless they are accompanied by a concrete example. Hence Scripture gives both. As a rule against anger, it offers: A mild answer calms wrath. Consider Abigail who broke David's wrath.

  Collations on the Hexaemeron, Collation 17

• Proverbs 16:32

  The third middle way is fortitude, which is concerned with fears and acts of valor. A man needs it in order to be neither fainthearted nor rash, but that he be able to bear frightful trials and even death. For some men do fall into cowardice and faintheartedness. Hence, in Job: "Have I the strength of stones, or is my flesh of bronze?" And so, fortitude is in the soul, not in the flesh. Better is the patient spirit than the lofty spirit. And Proverbs say: A patient man is better than a warrior, and he that rules his temper, than he who takes a city. Hence a spiritual man must take great care to avoid dejection.

  Collations on the Hexaemeron, Collation 5

• Proverbs 17:8

  "The expectation of the one who waits is a most precious gem; wherever he turns, he understands prudently." Prudential understanding instructs what is to be awaited, namely the highest good. In all things that direct our understanding in what is to be done and what is to be avoided, a person must employ the counsel of the end. For it is necessary that a person expect something in what he does. If you aim at temporal advantage, you expect a worthless reward. A pleasing, indeed a most pleasing gem is the eternal good.

  Collationes de Septem Donis, Collation 8

• Proverbs 17:28

  So great is the closeness between silence and wisdom that "the fool, if he keeps silent, will be reputed wise:" and the wise man who speaks much is reputed a fool. In a single word one can utter a detraction; for this reason one must "make a balance for one's words." Immoderation of speech is to be guarded against in the highest degree.

  Collationes de Septem Donis, Collation 9

• Proverbs 18:3

  The impious are those who do not acknowledge divine piety. "But the impious man, when he has come into the depth of sins, shows contempt." The impious man is he who defends his own impiety, namely sin.

  Collationes de Septem Donis, Collation 3

• Proverbs 18:10

  The gift of fortitude is given by God protecting. For God protects us according to hierarchical ordering, fortifying us within and without. It is written in Proverbs: "The name of the Lord is a most strong tower; the just man runs to it and shall be exalted." Fortitude is, as from a solid, sublime, and strong principle, from God; and the eternal God is the origin of fortitude in all things, because nothing is powerful nor strong except through the fortitude of the first principle. Therefore this fortitude descends from God protecting us as from the first principle according to hierarchical dispositions; which fortitude renders every man rich and secure and powerful and confident.

  Collationes de Septem Donis, Collation 5

• Proverbs 18:10

  It is good to have the sign of Zabulon, which is "a dwelling of fortitude," which implies the first stability. "Because Thou, O Lord, art my hope." Hence, "the name of the Lord is a strong tower; the just man runs to it and is safe." He alone is at peace who fixes himself upon that "with which there is no change, no shadow of alteration." Hence, "in Thee, O Lord, have I hoped, let me never be confounded."

  Collations on the Hexaemeron, Collation 23

• Proverbs 18:11

  The gift of fortitude is given by God protecting. For God protects us according to hierarchical ordering, fortifying us within and without. "The substance of the rich man is a city of strength and like a strong wall surrounding him." Fortitude is, as from a solid, sublime, and strong principle, from God; and the eternal God is the origin of fortitude in all things, because nothing is powerful nor strong except through the fortitude of the first principle.

  Collationes de Septem Donis, Collation 5

• Proverbs 18:21

  "Death and life are in the power of the tongue." If the woman had kept silent when the devil said to her: "Why has God commanded you not to eat of the tree of the knowledge of good and evil?" the devil would not have had the occasion to tempt her further. And the philosophers also taught their disciples to be silent; Cato: "I consider the first of virtues to be to restrain the tongue." I believe that the sins of the tongue are so great that the world would have enough to answer for on account of those alone, if God were to rise up to judge them.

  Collationes de Septem Donis, Collation 9

• Proverbs 20:1

  "Wine is a luxurious thing, and drunkenness is tumultuous; whoever delights in these will not be wise." And elsewhere: "Wine and women make the wise to fall away and will reprove the sensible." You have a ready example in that Solomon, who fell away on account of women even to the worship of idolatry, who nevertheless was filled with wisdom like a river. If there were a tavern in which wine were sold that would induce forgetfulness of all wisdom, I believe no one would be so foolish as to buy that wine. I believe that the eternal God, by the most high dispensation of his counsel, permitted Solomon to fall, so that he might teach all men to flee from women.

  Collationes de Septem Donis, Collation 9

• Proverbs 20:28

  For the perfection of prelacy, two things are necessarily required, namely zeal for justice and the affection of mercy: for mercy and truth preserve the king. According to these two, the governance of prelacy in the Church militant ought to be ordered.

  Breviloquium, Part 5

• Proverbs 21:15

  The commandments of God contain nothing burdensome, but rather they are sweet. "It is joy to the just to do judgment," that is, justice. But we see that to an infected palate sweet food seems bitter; similarly, to a man of perverse will the commandments of God, which are easy and sweet, seem difficult.

  Collationes de Decem Praeceptis, Collation 1

• Proverbs 22:20-21

  Philosophical knowledge is a certain knowledge of truth as investigable. Concerning this knowledge it is said in Proverbs: "Behold, I have described it for you in a threefold manner, in thoughts and knowledge, that I might show you the firmness and the words of truth." That word can be the word of Solomon and the word of God. I say that it can be the word of God. For He Himself describes philosophical knowledge in a threefold manner, that is, He describes it according to a threefold account: as natural, as rational, and as moral, namely insofar as it is the "cause of being, the ground of understanding," and the "order of living." Insofar as it is the cause of being, it designates natural science; insofar as it is the ground of understanding, it signifies rational science; insofar as it is the order of living, it describes moral science. Nor is that word only of God, indeed it is also of Solomon, who disputed from the cedar of Lebanon down to the hyssop. He himself says: "Behold, I have described it to you in a threefold manner, that I might show you firmness," that is, solid and firm truth, "and the words of truth": he himself describes it in a threefold manner, namely insofar as it is the truth of things, the truth of words and the truth of morals, according as it is the undividedness of being from existence, and the undividedness of being in relation to existence, and of being from its end. The truth of things is the undividedness of being from existence: the truth of words is the undividedness of being in relation to existence: the truth of morals is the undividedness of being from its end. The truth of morals is rectitude, according to which a man lives well within and without according to the dictate of law, because law is the rule of rectitude; the truth of words is the adequation of voice and intellect; the truth of things is "the adequation of intellect and thing." And because philosophical science teaches the words of truth; and truth is threefold: therefore he says that he described it in a threefold manner.

  Collationes de Septem Donis, Collation 4

• Proverbs 23:31

  The devil draws man to the concupiscence of the flesh, to the concupiscence of the eyes, and to the pride of life. The concupiscence of the eyes, which is the fuel of concupiscence and pride, makes men strong, because men endure many things in order to acquire temporal goods. In wine, which makes a man drunk and renders him bold, is signified the concupiscence of the eyes. It is written: "Do not gaze upon wine when it grows golden" in the cup. What is the means of resisting these? Through truth, namely through faith dwelling within.

  Collationes de Septem Donis, Collation 5

• Proverbs 24:16

  In the same manner, there are four acts of justice: to do good, to flee evil, to beware of prosperity, and to withstand misfortune. Hence the just is warned not to fall. If he does fall, he is advised to rise again. For "the just man falls seven times and rises again."

  Collations on the Hexaemeron, Collation 18

• Proverbs 24:27

  This happens when a man has good intentions but does not fulfill them: then it is that the thistles of malice and the nettles of cupidity come to grow. The stone wall of the virtues is destroyed because of the dissipation of thoughts. Hence, in the same text: "complete your outdoor tasks, and arrange your work in the field."

  Collations on the Hexaemeron, Collation 19

• Proverbs 24:30

  In Proverbs: "I passed by the field of the sluggard, by the vineyard of the man without sense; and behold! it was all overgrown with thistles; its surface was covered with nettles, and its stone wall broken down." This happens when a man has good intentions but does not fulfill them: then it is that the thistles of malice and the nettles of cupidity come to grow. The stone wall of the virtues is destroyed because of the dissipation of thoughts.

  Collations on the Hexaemeron, Collation 19

• Proverbs 24:31

  In Proverbs: "I passed by the field of the sluggard, by the vineyard of the man without sense; and behold! it was all overgrown with thistles; its surface was covered with nettles, and its stone wall broken down." This happens when a man has good intentions but does not fulfill them: then it is that the thistles of malice and the nettles of cupidity come to grow. The stone wall of the virtues is destroyed because of the dissipation of thoughts.

  Collations on the Hexaemeron, Collation 19

• Proverbs 25:12

  The fourth column of the house of wisdom is persuadability in the affections. There is no one who is persuadable to good unless he is benign: and this also accords with wisdom. It is written: "The spirit of wisdom is benign, and will not free the evil-speaker from his lips." Good persuadability causes one to esteem and love good things and to consent to them: and the wiser a person is, the more persuadable he is to good things. "A golden earring and a shining pearl is he who rebukes the wise and the obedient ear." Just as an earring adorns the ear, and a pearl in a crown adorns the face, so a good word adorns the wise person. When a wise person is rebuked, he conducts himself as if he were being adorned. For if I correct myself at the word of good admonition, what else do I do than adorn myself with that word? If, however, this pearl is set before a fool, he tramples it like a dog.

  Collationes de Septem Donis, Collation 9

• Proverbs 25:16

  The fourth need is good measure, so that a man seek not to savor beyond his means, but that he do so according to moderation. Hence, the Wise Man says: "If you find honey, eat only what you need, lest you become glutted with it and vomit it up." Do not extend yourself beyond the point your intelligence can reach; but neither remain short of it. Wherefore, in order to make this point, as Dionysius says, the Seraphim flew with their intermediate wings, showing that man should not remain short of his possibilities nor rise beyond them. Likewise, those who sing beyond their range never produce harmony.

  Collations on the Hexaemeron, Collation 19

• Proverbs 28:1

  In the same manner, there are four acts of justice: to do good, to flee evil, to beware of prosperity, and to withstand misfortune. The fourth is referred to in Proverbs: "The just man, like a lion, feels sure of himself." There is also this: "Blessed are they who suffer persecution for justice' sake." And again: "Strive for justice for thy soul, and even unto death fight for justice."

  Collations on the Hexaemeron, Collation 18

• Proverbs 28:14

  In the same manner, there are four acts of justice: to do good, to flee evil, to beware of prosperity, and to withstand misfortune. Of the third: "Happy the man who is always on his guard" when things go well with him. Hence the just is warned not to fall. If he does fall, he is advised to rise again. For "the just man falls seven times and rises again."

  Collations on the Hexaemeron, Collation 18

• Proverbs 30:2-3

  Solomon in Proverbs says: "I am the most foolish of men, and the wisdom of men is not with me. I have not learned wisdom, and I have not known the wisdom of the Saints." Christ was foolish in outward appearance, when he departed from the desire of the foolish; more foolish, when he willed to be afflicted; most foolish indeed, when he chose the death of the cross and died by the most shameful death. This is the wisdom of the Saints.

  Collationes de Septem Donis, Collation 9

• Proverbs 30:8-9

  Furthermore, Proverbs thirty: Give me neither riches nor beggary; and afterward: Lest compelled by want I steal and perjure the name of my God; but nothing pertains to evangelical perfection which the Wise Man wisely refuses: therefore etc. It can be said that those things were said in the time of the written law, which promised temporal things, not eternal, in which poverty was despised. Whence Chrysostom, in the eighteenth homily on the Epistle to the Hebrews, treating the aforesaid word: Riches and beggary etc., says: "These things were said in the Old Testament, where much account was made of riches, where there was very great contempt for poverty, where this indeed was a curse, namely poverty, but that was a blessing, namely riches. But now it is by no means so. But if you wish to hear the praise of poverty, Christ Himself professed it and said: But the Son of man has not where to lay His head; and again He said to the disciples: Do not possess gold." From which it is apparent that the authority is not contrary to those who assume voluntary poverty, since that was said in the time of the written law, but this in the time of the law of grace. Nor was that said in the person of a perfect man, but rather of a weak one, as is clear from the word of Chrysostom.

  Disputed Questions on Evangelical Perfection, Question 2

• Proverbs 30:18

  Most incomprehensible is wisdom that travels along roads that are beyond investigation. Concerning this, it is said in Proverbs: "Three things are too wonderful for me, yes, four I cannot understand: the way of an eagle in the air, the way of a serpent upon a rock, the way of a ship on the high seas, and the way of a man with a maiden." "The way of an eagle in the air" came about in the ascension of Christ; "the way of a serpent upon the rock," in the resurrection, for a serpent is renewed upon the rock where it sheds its old skin; "the way of a ship on the high seas," in the passion; "the way of a man with a maiden," in the incarnation, which the author says he cannot understand. And it is true in terms of human reason, but not so in terms of faith.

  Collations on the Hexaemeron, Collation 8

• Proverbs 30:19

  Most incomprehensible is wisdom that travels along roads that are beyond investigation. Concerning this, it is said in Proverbs: "Three things are too wonderful for me, yes, four I cannot understand: the way of an eagle in the air, the way of a serpent upon a rock, the way of a ship on the high seas, and the way of a man with a maiden." "The way of an eagle in the air" came about in the ascension of Christ; "the way of a serpent upon the rock," in the resurrection, for a serpent is renewed upon the rock where it sheds its old skin; "the way of a ship on the high seas," in the passion; "the way of a man with a maiden," in the incarnation, which the author says he cannot understand. And it is true in terms of human reason, but not so in terms of faith.

  Collations on the Hexaemeron, Collation 8

• Proverbs 31:10

  The most blessed glorious Virgin is commended in these words first for the strength of spiritual fortitude; second, for the fruitfulness of supernatural conception; and third, for the discretion of salutary counsel. The first is noted there: 'Who shall find a valiant woman?' the second there: 'Her price is as from afar and from the uttermost boundaries'; the third there: 'She hath sought wool and flax and hath wrought by the counsel of her hands.'

  Collationes de Septem Donis, Collation 7

• Proverbs 31:10

  "Who shall find a valiant woman?" This is Solomon's word applied to the glorious Virgin, in which he commends her for three things: first, for the strength of spiritual fortitude; second, for the fruitfulness of supernatural conception; and third, for the discernment of salutary counsel. And rightly are these three joined together: because the strength of spiritual fortitude was the beginning of the supernatural conception, and the gift of counsel was as it were the complement, because that Virgin, who was to conceive Christ, the Son of God, the power of God and the wisdom of God, had to be strong and prudent: strong in virtue and prudent through wisdom. And therefore the Wise Man, wishing to explain the conception of the Virgin, sets forth first the spirit of fortitude and then adds the gift of counsel; because she, upon whom the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety and the spirit of the fear of the Lord was to rest, had to be filled with the sevenfold spirit of the gifts of the Holy Spirit, but especially with the spirit of fortitude and counsel. Moreover, in that he says: "Her price is from afar and from the uttermost boundaries," the glorious Virgin is understood to be commended for the supernatural fecundity of her conception. This I do not have from myself, but Bernard says: "If our salvation and that of all, if the restoration of innocence is placed in the hand of a woman: it is necessary that a strong woman be sought, who is needed for so great a work"; and he adds: "Not from the earth, not from the nearby heaven, but from the highest heaven is his going forth." "Far off and from the uttermost boundaries is her price"; and whose is this price? The price of this woman, the blessed Virgin, is that by which we may be able to obtain the kingdom of heaven; or it is hers, that is, taken from her, paid through her, and possessed by her: taken from her in the incarnation of the Word; paid through her in the redemption of the human race; and possessed by her in the attainment of the glory of paradise. She herself brought forth that price, paid it, and possessed it: therefore it is hers as originating, as paying, and as possessing. This woman brought forth that price as strong and holy; paid it as strong and compassionate; and possessed it as strong and vigorous.

  Collationes de Septem Donis, Collation 6

• Proverbs 31:10

  "Who shall find a valiant woman?" This word is written in Proverbs: without doubt it was said in commendation of mother Church, and specially in commendation of the glorious Virgin. In which word she is commended for three things: first, for the strengthening of spiritual fortitude; second, for the fruitfulness of supernatural conception; and third, for the discretion of salutary counsel. She is commended for the strength of spiritual fortitude, when he says: "Who shall find a valiant woman?" He asks not in despair, but in confidence. Who then shall find her? Certainly he who "reaches from end to end"; he himself shall find her and sent to her a bridesman, that is, Gabriel the Archangel. Gabriel is interpreted as "the strength of God," and he himself was sent to find the "valiant woman." Without doubt Solomon wished to rest in her as in a secure place; but this could not be unless she were strong, because it is said in the Canticle that "sixty valiant ones surround the bed of Solomon."

  Collationes de Septem Donis, Collation 5

• Proverbs 31:13

  'She sought wool and flax.' Wool is that from which coarse garment is made; flax is that from which fine garment is made. From wool is made a warm garment, from flax a delicate garment. Likewise, from wool is made an outer garment, while from flax is made an inner garment. According to this threefold property there are three senses, namely the allegorical, anagogical, and tropological. According to allegory, by wool and flax are signified the New and Old Testaments. According to anagogy, by wool, from which a warm garment is made, is signified the revelation of prayer, because prayer is like heat; by flax, from which a delicate garment is made, are signified delights. According to tropology, by wool are given to be understood outward things, and by flax the experiences of just men.

  Collationes de Septem Donis, Collation 7