Warning The Prosperous

Similiter ammonendi sunt homines existentes in prosperitate ne extollantur et existentes in adversitate ne terreantur desperando de adversitate. Illi enim qui prosperantur pro voluntate non se offerant, nec in ea presumptuose, nec sustinentes adversa despiciant et mutabilitatem sive labilitatem eius iugiter considerent. Et de eorum ammonitione Gregorius ii pastoralis capitulo xvii. Unde et proverbiorum i: Prosperitas stultorum perdet eos. Augustinus epistola lxxxii: Mundus est periculosior blandus quam molestus. Iob v: Vidi stultum firma radice et maledixi pulcritudini eius. Ibi Gregorius moralium vi: Quasi per amena prata ad carcerem vadit qui per presentis vite prospera ad interitum currit. Iob xviii: Preciptiabit eum consilium suum. Ibi moralium xvi: Prosperitas gressus obligat ut vix ad bona redite possint. Unde Augustinus epistola v: Nichil infelicius felictate peccantium qua penalis nutritur iniquitas et mala voluntas velut hostis interior roboratur. Et sequitur: Si Deus pollere permittat iniquos in prosperitate, tunc indignatur gravius, et si hic impunita dimmitat, tunc punit investius. Ubi inducit illud poete: Luxuriant animi rebus plerumque secundis. De hoc Seneca multum libro de providentia ubi ait: Nichil infelicius eo cui nunquam accidit aliquid adversi quia male iudicaverunt dii de ipso. Et ponit exempla de ipsis qui adversa sustinuerunt sicut de regulo qui quanto plus tormenta sustinuit, tanto plus glorie obtinuit, et quanto plus glorie habuit, tanto uberius et virilius advesa toleravit. Solatium enim magnis viris fruit dura pro honestis tolerare. Et de hoc idem Seneca epistola viii: Munera fortune sunt insidie, et espitola lxxx: Segetum ubertas nimia sternit, rami onere franguntur, ad maritatem non provenit nimia fecunditas. Idem illis evenitur quos nimia felicitas corrumpit. De huiusmodi autem mutabilitate Gregorius iii registrum ante finem bene ubi ait: Dum omnia in hoc mundo mutabilitatis ordo corrumpat, nec elevari prosperis, nec frangi debemus adversis ut humilitati discamus quicquid delinquimus et exaltati adversitatis memoriuam quasi humilitatis anchoram in mente teneamus. Nichil est stabile in hac vita sed ut viator modo per plana modo per ardua pergat, nec est ira sed gracia per quam discimus ita eius dona tanto servemus verius quanto humilius. Artem gubernandi mare tranquillum non ostendit et obsequens ventus nisi aliquid adversum occurrat sed quia animum probet turbatio naufragii. Non est laudandus rector cui gubernacula fluctus eripuit qui fluctuantia vela deseruit. Ille vero laudandus qui predictis restitit. Johannes Gallensis, Communiloquium sive Summa Collationum, Pars secunda, Septima Distinctio, De ammonitione hominum secundum differentias eventus vel fortune. Captitulum primum: De ammonitione existentium in prosperitate Source: here, p154

Similarly to be admonished are men who live in prosperity, that they should not exalt in prosperity, nor finding themselves in adversity should they be terrified to despair because of it. For they who prosper do not willingly imperil themselves, nor are reckless, nor should they scorn the enduring of adversities but consider the changeability and instability of things. Gregory gives this warning to them in the seventeenth chapter of the second book of his Pastoral Rule. And in the first chapter of Proverbs, 'The prosperity of fools ruins them.' 1 In the eighty second letter of Augustine, 'The world is more perilous when it is charming than when it is troublesome.' In the fifth chapter of Job, 'I saw a fool firmly rooted and I cursed his beauty.' Gregory in the sixth book of the Moralia: 'He runs from a fair meadow to a prison who goes through the prosperity of the present life to ruin.' In the eighteenth chapter of Job, 'His own counsel casts him down.' In the sixteenth book of the Moralia: 'Prosperity binds the feet so they can scarcely return to good things.' And Augustine in his fifth letter, 'Nothing is more unfortunate than the happiness of sinners, because wickedness nourishes punishments and evil wills strengthen the interior enemy.' And it follows, 'If God permits the wicked to flourish in prosperity, then indignation shall be heavier, and if here He allows them to be unpunished, then he shall punish more completely.' Whence the poet says, 'Souls are enfeebled by an excess of prosperity.' 2 And concerning this Seneca has much to say in his book on Providence: 'Nothing is more unfortunate than this, that nothing averse ever befalls a man because the gods judged him to be utterly wretched.' 3 And he gives an example of those who have endured adversities, such as Regulus who endured great torments so that he could gain great glory, and the more glory he had so much more effortlessly and manfully he bore torments. The bearing of difficulties with nobility is the comfort that great men enjoy. And concerning the same thing, Seneca says in this eighth letter, 'The riches of fortune are treacherous.' And in the eightieth letter, 'Crops that are too fruitful are bent down to the earth, the overladen bough breaks, excessive fecundity never advances to ripeness.' 4 The same happens to those who are corrupted with excessive fortune. Concerning this same mutability Gregory says in the third book of his registry of letters, well before the end, 'While the rule of changeability corrupts everything in this world, we should neither be exalted by prosperity nor crushed by adversity, but learn to be humble in both what we err in and in what we excel in, holding in the mind the remembrance of adversity as an anchor of humility. Nothing is stable in this life, but it is as a traveller who at one time goes across flat land and at another through rough terrain. Nor let there be anger but thanks for what we learn, for so we serve His great gift more truly the greater is our humility. The art of piloting a ship is not shown on a tranquil sea amid light winds but by the coming of adversity, which adversity may prove the soul a shipwreck. A pilot who flees from waves and the billowing sail is not worthy of praise, but he who endures what we have spoken of is worthy of acclaim.' 5 John of Wales, The Communiloquium, Second Part, Seventh Distinction, First Chapter, On The Warning Of Men According To Different Events And Fortunes, from the First Chapter, On Warning Those Who Live In Prosperity 1 Prov 1.32 2 Ovid Ars Am 2.427 3 Sen De Prov 3.3 4 Seneca Let 8.3, Let 39.4 5 Greg Reg Let 3.52

A Warning Regarding Books

Scolastici vero tam docentes quam addiscentes, ammonendi sunt de artificioso studio in libris, prout ait Seneca epistola ii. Distrahit librorum multitudo, itaque cum legere non possis quantum habueris, satis est habere quantum legas. Sed meo inquis: hunc librum evoluere volo, meo illum, fastidientis stomachi est multum degustare, que vero varia sunt et diversa, inquinant non alunt probatos itaque semper lege, et siquando ad alteros diveretere libuerit, ad priores redi. Moneat ergo ut fiat diligens inspectio, et inspectorum impressa rememoratio, unde idem epistola xlvi: Non refert quam multos sed quam bonos habeas libros, lectio certa prodest, varia delectat, multitudo enim librorum onerat, non instruit, et satius est, paucis auctoribus te tradere, quam errare per multos xl. enim milia librorum Allexandriae arserunt et cetera. Cum ergo innumerabiles sunt libro, non potest homo pervenire ad ominum inspectionem. Studeas igitur in autenticis et utilibus, non enim est finis faciendi libros, Ecclesiastici xxi. Johannes Gallensis, Communiloquium sive Summa Collationum, Quinta Pars, Distinctio Secunda, Capitulum secundum: Qulaes libros habere debent studentes Source: here, p202

However scholars, who are as much teachers as learners, have been warned against a false study of books, as Seneca says in his second letter, 'A multitude of books distracts, so if you cannot read all the books you have, you have enough when you have the books you can read. But if you should say to me, 'I wish to open this book at one time and another at another time.' I say that it is a fussy stomach that tastes many dishes, and when they are quite various and diverse they upset rather than nourish. Always read proven authors, and if at some time it pleases you to turn to different ones, go back to what you have read before.' 1 Therefore he admonishes that there should be a diligent inspection and the impressing of remembrance on those who read, whence he says in his forty sixth letter: 'It matters not if you have many books but rather if they are good ones. Sure reading improves, variety merely amuses.' 1 A multitude of books oppresses, it does not instruct. It is better to make use of a few authors than to err with many. In the fortieth letter: 'A thousand books of Alexandria burnt, etc.' 3 Therefore, when there are countless books, no man is able to give them all his full attention. So study what is true and profitable, for 'of making books there is no end.' 4 John of Wales, The Communiloquium, Fifth Part, Second Distinction, Second Chapter, What Books One Should Have For Study 1 Seneca Epis 2.3-4 2 Seneca Epis 45.1 3 Seneca Tranq Anim 9 4 Eccles 21.12

Prudence And Association

Tamen societas malorum vitanda est. Proverbiorum xxii: Noli esse homini iracundo, neque ambules cum viro furioso ne forte discas semitas eius, et sumas scandalum anime tue. Unde Gregorius super Ezechielem libro i. omelia ox: Infirmi debent vitare societatem pravorum, ne mala que frequentur aspiciunt et corrigere non valent delectentur imitari. Et ponit exemplum, sicut aer malus assisduo afflactu tratus inficit corpus, ita perversa locutio assidua aduita inficit animum, corrumpunt enim bonos mores colloquia prava. ii Corinthios xiii. Unde Seneca epistola vii: Unum exemplum luxurie, unum exemplum avaricie, multum mali facit. Convictor delicatus enumerat et emollit, vicinus dives cupiditatem irritat, malignus comes rubigniem suam affricuit. Et sequitur: necesse est ut aut imiteris tales aut odieris, et utrumque duitandum, ne vel simils malis fias, qui multi sunt, ne vel inimicus multis, quia dissimiles sunt. Et epistola cvii: Herebit tibi avaricia quamdiu avaro sordido te coniunxeris, herebit tibi tumor quamdiu cum superbis convesraberis, incendunt libidines adulterorum sodalia. Cum sancto enim inquit Psalmos, sanctus eris, et cum perverso perverteris. Et i. Corinthios vii. et x. Nolo vos socios esse demoniorum id est grifonicorum. Et ii ad Cornithios vi: Que societas lucis ad tenebras et cetera. Nolite commisceri cum fornicariis, societas vero est cum bonis ineunda. Unde Seneca ubi supra: Ad meliores transi cum Socrate vive, cum Zenone, cum Crispo, vel Crisippo, cum Possidoni, o, qui tradent divinorum humanorumque noticiam, hi iuvebunt in opere esse ut non tantum scias eloqui et in oblectatione audientium verba iactare sed et animum indurare, et adversus minas te erigere, et ibi bene de hoc. Johannes Gallensis, Communiloquium sive Summa Collationum, Octavia Distinctio, Capitulum Secundum, Secunde Partis Source: here

The society of the wicked must be avoided. In the twenty second chapter of Proverbs: 'Do not be a friend of an irascible man, nor walk with him who gives himself over to wrath, lest perhaps you learn his ways, and you bring scandal upon your soul.' 1 Whence Gregory says in his ninth homily on the first book on Ezekiel: 'They who are weak should avoid depraved society, lest frequently looking on evils and unable to correct them, they take joy in imitating them.' And he gives an example of bad air which being drawn in by repeated breathing infects the body, for thus the continuous hearing perverse speech infects the soul. 'Wicked speech corrupts good manners.' 2 Whence Seneca says in his seventh letter: 'One example of luxury, one example of avarice, makes much evil. A friend lives luxuriously and enervates, a rich neighbour pricks with desires, a wicked associate rubs off his disease on you.' And it follows; 'It is necessary that you will either imitate such men or hate them, but neither should be trusted, you should neither becomes like the wicked, who are many, nor be an enemy of many because they are unlike you.' 3 And in his one hundred and seventh letter: 'Avarice will stick to you if you join yourself with a filthy miser, a tumour attach while you consort with the proud, lust is incited by association with adulterers.' 4 The Psalms say: 'With the holy man you shall be holy, and with the perverse you shall be perverted.' 5 And in the first letter to the Corinthians, chapters seven and ten, 'Do not associate with demons,' 6 that is, monsters. And in the second letter to the Corinthians, chapter six: 'What assocation does light have with darkness, etc...' 7 Do not mix with fornicators. One should enter into the society of the good. Whence Seneca says in the same letter: 'Pass on to better things, live with Socrates, with Zeno, with Crispus, or Chrysippus, with Possidonius, who shall give awareness of divine and human things. These shall aid in your work and not only shall you know how to be eloquent and cast forth words for the pleasure of listeners, but you shall strengthen the soul, and against threats that rise up against you, you will do well.' 8 John of Wales, The Communiloquium, Eighth Distinction, Second Chapter, of the Second Part 1 Prov 22.24-25 2 1 Cor 15.33 3 Seneca ad Luc Epis 7.7 4 Seneca ad Luc Epis 104.20 5 Ps 17.26 6 1 Cor 7,10.20 7 2 Cor 6.14 8 Seneca ad Luc Epis 104.21