1 Also another yuel is, which Y siy vndur the sunne; and certis it is oft vsid anentis men.
Gregory of Neocaesarea · AD 270 Moreover, I shall exhibit in discourse the ill-fortune that most of all prevails among men. While God may supply a man with all that is according to his mind, and deprive him of no object which may in any manner appeal to his desires, whether it be wealth, or honour, or any other of those things for which men distract themselves; yet the man, while thus prospered in all things,…
Jerome · AD 420 "There is an evil I have observed beneath the sun, and it is prevalent among mankind; a man to whom God has given riches, wealth and honour, and he lacks nothing that his heart could desire, yet God did not give him the power to enjoy it. This is futility and an evil disease.
Bonaventure · AD 1257 Thirdly, he denounces avarice, because riches are frequently transferred to strangers. "There is also another evil," etc. Above he showed that riches are to be despised, both because they do not enrich their possessors, and because they are frequently not transmitted to posterity.
2 A man is, to whom God yaf richessis, and catel, and onour; and no thing failith to his soule of alle thingis which he desirith; and God yyueth not power to hym, that he ete therof, but a straunge man shal deuoure it. This is vanyte, and a greet wretchidnesse.
Athanasius of Alexandria · AD 373 Let none of us entertain the desire for possessions, for what gain is it to acquire those things which we cannot take with us? Why not rather acquire those that we can take: prudence, justice, temperance, fortitude, understanding, charity, love of the poor, faith in Christ, gentleness, hospitality?
Ambrose of Milan · AD 397 What good is there for a person in this life? He lives in darkness and cannot be satisfied in his desires. And if he is sated with riches, he loses the enjoyment of his rest, because he is forced to guard the possessions he has acquired through his wretched greed. Thus he possesses them in greater wretchedness, seeing that they can do him no good.
Bonaventure · AD 1257 And he assumes the vanity, which is observed in this, that one hoards riches and another devours them: therefore he says: "A man, to whom God has given riches," as regards movable goods; "and wealth," as regards immovable goods; "and honors," as regards exalted things.
3 If a man gendrith an hundrid fre sones, and lyueth many yeris, and hath many daies of age, and his soule vsith not the goodis of his catel, and wantith biriyng; Y pronounce of this man, that a deed borun child is betere than he.
Bonaventure · AD 1257 "If anyone should beget" etc. Here is noted the detestation of miserliness by reason of the aforementioned transfer, and he reproves miserliness itself, however much successive prosperity he may have.
4 For he cometh in veyn, and goith to derknessis; and his name schal be don a wei bi foryetyng.
Bonaventure · AD 1257 "For he comes in vain" etc. Here is subjoined thirdly the reason for the detestation, namely that an abortive is better than one who is miserly in this manner, because, just as an abortive comes in vain and goes to darkness, since it immediately dies, so also does he; therefore it is said: "For he comes in vain and goes to darkness," namely the miser himself: Job chapter three:…
5 He siy not the sunne, nether knew dyuersyte of good and of yuel;
Bonaventure · AD 1257 On account of the inexperience of good, he adds: "he does not see the sun," in which namely there is delight and experience of good, according to what is said below in the eleventh chapter: "The light is sweet, and it is delightful for the eyes to see the sun." The avaricious man has not seen this, because he errs: Wisdom 5: "We have erred from the way of truth, and the light o…
6 also thouy he lyueth twei thousynde yeeris, and vsith not goodis; whether alle thingis hasten not to o place?
Bonaventure · AD 1257 Therefore he says: "Even if he should live two thousand years," because we do not have knowledge through length of time, but through experience: Sirach 34: "He who has not been tested knows few things," according to what the Philosopher says: "Experience produced art, inexperience produced chance." On account of the incompleteness of desire, he adds: "Do not all things hasten t…
7 Al the trauel of a man is in his mouth, but the soule of hym schal not be fillid with goodis.
Tertullian · AD 220 To the corrupting power of riches [the Lord] made the enormity of voracious appetite antecedent; indeed, the former generates the latter.
Gregory the Dialogist · AD 604 Moreover he is shown to burn more in his tongue, when he says: "Send Lazarus, that he may dip the tip of his finger in water, to cool my tongue, for I am tormented in this flame." The unbelieving people held the words of the law in their mouth, which they scorned to keep in deed. Therefore he will burn more there, where he showed himself to know what he was unwilling to do.
Bonaventure · AD 1257 For this reason he says: "All the labor of man is in his mouth:" the mouth is called the initiation of desire; for he who desires, as it were, opens his mouth.
8 What hath a wijs man more than a fool? and what hath a pore man, no but that he go thidur, where is lijf?
Bonaventure · AD 1257 "What more does he have" etc. He set forth above the remedy against the vanity of malice and against the vanity of avarice: here thirdly he sets forth the remedy against the vanity of imprudence.
9 It is betere to se that, that thou coueitist, than to desire that, that thou knowist not; but also this is vanyte, and presumpcioun of spirit.
Jerome · AD 420 "Better is what the eyes see than what is imagined. That, too, is futility and a vexation of the spirit." Symmachus interpreted this clearly, he says: "it is better to make provision, than to walk about as it pleases you".
Bonaventure · AD 1257 To this life one cannot rightly arrive without knowledge: therefore he adds: "It is better to see what you desire," that is, to know the life which you long for: "than to desire what you do not know," that is, to wish to arrive there in ignorance: and therefore one ought to direct one's consideration toward it: Proverbs 4: "Let your eyes look upon what is right, and let your ey…
10 The name of hym that schal come, is clepid now, and it is knowun, that he is a man, and he mai not stryue in doom ayens a strongere than hym silf.
Evagrius Ponticus · AD 399 There are two sorts of names: some names designate those things which by nature have a body; others designate those which by nature are without a body.
Jerome · AD 420 "What has been was already named, and it is known that he is but a man. He cannot contend with one who is mightier than him." Clearly this is predicting the arrival of the Saviour, since he writes 'he will be'; before he was seen in body his name was already written in the Scriptures and was known by prophets and holy men of God, since he was a man; and similar to this, since h…
Bonaventure · AD 1257 And indeed he forbids to scrutinize this, consequently saying: "He who is to be" etc. Here he calls back from scrutinizing hidden things, such as the divine disposition: on account of which he says: "He who is to be, his name has already been called," with respect to eternal election; Romans 4: "Who calls those things which are not, as though they were." "And it is known that h…
11 Wordis ben ful manye, and han myche vanyte in dispuytinge.
Bonaventure · AD 1257 Therefore he adds: "Words are very many," that is, few things are known: below, chapter 10: "The fool multiplies words." "And having much vanity in disputing," and little truth, above, chapter 3: "He has delivered the world to their disputation, so that man may not find the work which God has wrought from the beginning even to the end"; and therefore those who wish to scrutiniz…