site: bonaventure

title: Coll. 2

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 510 -->

### COLLATIO II.
#### *De primo praecepto decalogi in specie.*

### Summarium

*Introductio,* 1. 2. — *Repetitio et confirmatio secundae partis I. collationis,* 3. 4. — *De modo, quo decem praecepta traduntur,* 5. — De primo praecepto, pars I. Explicatio litteralis verborum primi praecepti, quo tria prohibentur. *Primum praeceptum est fundamentum aliorum,* 6. —

<!-- page 511 -->
*Verba huius praecepti, quae continent tria, scilicet praemittenda ad cognitionem, subiungenda ad observantiam et interponenda ad integritatem,* 7. 8. — *Primo, praemittenda sunt duo, scilicet notitia Creatoris et Reparatoris,* 9-13. — *Secundo, subiungenda duo, quae valent ad observantiam, scilicet timor et amor,* 14-16. — *Tertio, in medio ponenda quae valent ad integritatem mandatorum et prohibent in negativa cultum aliorum atque implicant in affirmativa cultum Dei; explicantur singula verba, quibus prohibetur triplex idololatria,* 17-20. — Pars II. Explicatio amplior secundum fidem christianam. *Prohibentur alia tria: pactiones daemonum, adinventiones errorum, perversae appretiationes mundialium naturarum,* 21. — *De pactionibus daemonum,* 22. 23. — *De adinventionibus errorum,* 24-28. — *De perversis appretiationibus mundialium naturarum,* 29.

1. *Ascende ad me in montem, et dabo tibi duas tabulas lapideas et Legem et mandata, quae scripsi, ut doceas filios Israel,* Exodi vigesimo quarto[^p511-1]. — *Declinate a me maligni, et scrutabor mandata Dei mei.* Legitur, quod beatus Gregorius, qui fuit Papa et Doctor Ecclesiae, habuit pro consuetudine, quod quando ibat ad studium legis divinae, semper dicebat ista verba: *Declinate a me* etc. Quaesitum fuit ab eo, quare hoc faceret; et respondit Petro, cui consuevit dicere secreta sua, quod experimento didicerat, quod quando cogitare voluit in lege Dei, sentiebat daemones semper sibi adversantes. In aliis autem subtilitatibus non instigant daemones, quia in ipsis non vident suum damnum; immo exspectant emolumentum. Sed quando fit mentio de documentis veritatis, per quae fugantur daemones; tunc princeps tenebrarum occurrit armatus modo per occupationes terrenas, modo per illusiones phantasticas, et nititur revocare animos hominum a studio veritatis. Verum est, quod verba ista: *Declinate a me* etc., dixit beatus Gregorius, qui virtutem habuit compescendi daemones; sed ego non sum ex illis. Ideo in principio rogemus Dominum, ut imperet daemonibus, ne nos impediant, sed ut det nobis mentes serenas ad intelligendum verba de mandatis suis.

2. *Ascende ad me* etc. Verbum illud dixit Dominus Moysi, et Moyses, audito verbo, ascendit in montem et accepit duas tabulas lapideas et Legem et mandata. In quo significatur, quod si volumus pervenire ad intelligentiam mandatorum Dei, debemus ascendere in montem, id est in eminentiam mentis; quia secundum impressionem lucis aeternae lex naturae est nobis data, et secundum illam lucem documenta legis divinae suscepimus.

3. Tangebam vobis alias[^p511-2], quod certum est, quod *ens* ex se primo cadit in animam. Duplex autem est *ens,* scilicet creatum et increatum, et secundum hoc duplex est iustitia: una, per quam ordinamur ad ens increatum, alia, per quam ordinamur ad ens creatum. Et secundum hanc duplicem iustitiam duplex est tabula Moysi data, scilicet prima et secunda. In prima tabula continentur mandata, per quae ordinamur ad ens increatum, id est Deum. In secunda tabula continentur mandata, per quae ordinamur ad ens creatum[^p511-3], scilicet proximum.

4. Ens autem increatum est causa omnium rerum, causa, dico, *efficiens, formalis-exemplaris* et *finalis,* et habet potentiam, sapientiam et benevolentiam et producit omnia in *esse.* Et ista tria appropriantur tribus personis in Trinitate: *potentia* sive maiestas appropriatur Patri, *sapientia* sive veritas Filio, *benevolentia* sive bonitas Spiritui sancto[^p511-4]. Summa maiestas in Patre humiliter est adoranda, summa veritas in Filio fideliter est asserenda, et divina bonitas in Spiritu sancto sincere est amanda. — Ista dicta fuerunt de mandatis primae tabulae in generali; sed quia sermones circa mandata in *generali* dicti sunt inutiles, nisi fiant in *speciali;* ideo oportet explicare de mandatis in *speciali.* — Dictum fuit[^p511-5] in generali, quod sunt decem mandata, quorum prima tria continentur in prima tabula et septem in secunda.

5. Dicam autem vobis generale documentum: aeterna Dei sapientia, quae scripsit tabulas istas, *brevissimo* modo, *clarissimo* modo et *facillimo* modo, quo potuit, tradidit. Brevissimo quidem modo tradidit, ne oneraretur nostra memoria; clarissimo modo, ne offuscaretur nostra intelligentia; facillimo modo, ne retraheretur vel revocaretur nostra voluntas. Haec est ratio, quare per verba quanto breviora et quanto clariora et faciliora et per actus synecdochicos[^p511-6] data sunt mandata.

6. Primo igitur videamus de primo mandato. Et hic notandum, quod, sicut videmus in aliis rebus, quod primum opus est fundamentum et regula

<!-- page 512 -->
omnium subsequentium, sic primum mandatum est fundamentum et regula omnium aliorum mandatorum.

7. Prima verba de mandatis sunt haec[^p512-1]: *Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. Non habebis deos alienos coram me. Non facies sculptile neque similitudinem eorum quae in caelis sunt, neque quae in terris, neque eorum quae in aquis sunt. Non adorabis neque coles ea. Ego sum Dominus Deus tuus, fortis zelotes, visitans iniquitatem patrum in filios usque in tertiam et quartam generationem eorum qui oderunt me, et faciens misericordiam in millia his qui diligunt me.*

8. Ad plenam explanationem istorum verborum concurrunt tria: quaedam pertinent ad mandati *cognitionem,* et ista debent *praemitti;* quaedam pertinent ad mandati *observantiam,* et ista debent *subiungi;* quaedam vero pertinent ad mandati *integritatem,* et ista debent *interponi.*

9. Primo dico, quod quaedam pertinent ad mandati *cognitionem,* et ista debent *praemitti,* quae sunt duo maxima fundamenta fidei. Primum est notitia *Creatoris,* secundum est notitia *Reparatoris*[^p512-2]; et ista sunt duo radii sive duo oculi spirituales, dirigentes nos in viam mandatorum Dei. Homo enim debet prius aperire oculos, quam ambulet; similiter debet homo prius cognoscere mandata per fidem, quam exsequatur ea per operationem. — Ad cognoscendum autem *Creatorem* dicit: *Ego Dominus Deus tuus.* In hoc, quod dicit *Dominus,* insinuat Patris potentiam. In hoc, quod dicit *Deus,* insinuat Filii sapientiam. In hoc, quod dicit *tuus,* insinuat Spiritus sancti benevolentiam sive bonitatem. In hoc autem, quod dicit *Ego,* notat identitatem essentiae, et in hoc insinuat Deum trinum et unum, Creatorem universorum.

10. Sequitur: *Qui eduxi te de terra Aegypti;* hic insinuat donum *reparationis* per Verbum incarnatum. Omnibus loquitur Dominus, quibus dedit praeceptum, et omnibus praecepta dedit, licet primo daret ipsa filiis Israel. *De domo servitutis,* id est peccati; omnes enim sumus de servitute peccati educti, qui per sanguinem Agni sumus redempti[^p512-3].

11. Verba ista dicit tota Trinitas[^p512-4]. Dicit igitur *Ego,* scilicet cui debes obedire et quem debes diligere et adorare. Vel dicit *Ego,* qui te feci in *esse* naturae et in *esse* gratiae. Debemus igitur et nos dicere: Domine, tu es, quem debemus adorare, cui debemus servire; tu es, qui me creasti; tu es, qui me redemisti. Psalmus[^p512-5]: *Scitote, quoniam Dominus ipse est Deus;* sequitur: *Ipse fecit nos, et non ipsi nos. Venite, adoremus et procidamus et ploremus ante Dominum, qui fecit nos, quia ipse est Dominus Deus noster, et nos populus pascuae eius et oves manus eius.* — Haec igitur duo, scilicet notitia Creatoris et Reparatoris, praemittuntur, sine quibus nihil intelligere possumus, quia ista sunt fundamenta fidei nostrae.

12. Ut autem intelligamus ista, oportet scire adminiculantia quaedam. Scitis, cui est prima notitia nobilis data de mandatis? Certe Moysi, qui scripsit per Spiritum sanctum. Sed quando habuit istam cognitionem? Certe, quando Dominus apparuit ei. Et qualiter apparuit ei? Certe, in igne flammae rubi ardentis. Et tunc dixit Moyses: Quis es tu, Domine? Et respondit ei Dominus: *Ego sum qui sum*[^p512-6]. Et tunc Dominus dedit ei duo lumina, scilicet lumen essentiae aeternitatis et lumen aeternae veritatis. Rubus ardebat et non comburebatur, in quo significatur nobis mysterium incarnationis[^p512-7].

13. Ista sunt duo lumina et principalia fundamenta fidei, scilicet lumen essentiae aeternitatis et lumen aeternae veritatis et cum hoc et mysterium incarnationis Salvatoris nostri. — Et quando facimus crucem in fronte in nomine Patris et Filii et Spiritus sancti, recognoscimus Trinitatem et cum hoc nostrum Redemptorem. Dicendo: In nomine Patris et Filii et Spiritus sancti, recognoscit homo Trinitatem; faciendo crucem in fronte, recognoscit Redemptorem. — Patet modo, quod duo valent ad mandati cognitionem, quae debent *praemitti;* et ista sunt duo fundamenta fidei, scilicet notitia *Creatoris* et *Redemptoris.*

14. Secundo sunt quaedam, quae valent ad *observantiam* mandatorum, et ista debent *subiungi.* Notandum autem hic, quod omnia mandata aut sunt *affirmativa,* aut *negativa. Affirmativa* quidem sunt, ut homo faciat bonum; *negativa* vero, ut homo vitet malum. Sed impossibile est, ut homo evitet malum nisi per *timorem,* et quod faciat bonum nisi per *amorem;* et propter hoc ad observantiam mandatorum duo sunt necessaria, scilicet *timor* et *amor*[^p512-8]. —

<!-- page 513 -->
Avis non potest volare sine duabus alis, nec homo potest ambulare sine duobus pedibus. Similiter non potest esse aliquis perfectus observator mandatorum Dei, nisi sit repletus *timore* et *amore.* Sed non repletur homo *timore* nisi ex consideratione severitatis divinae, nec repletur *amore* nisi ex consideratione bonitatis divinae.

15. Ista igitur duplex consideratio homini est necessaria. Et propter hoc dicit: *Ego sum Dominus Deus tuus, fortis zelotes, visitans iniquitatem patrum in filios usque in tertiam et quartam generationem eorum qui oderunt me.* — *Fortis zelotes*[^p513-1], id est fortissimum habens zelum, scilicet *eorum qui oderunt me. Visitans iniquitatem patrum in filios,* non quod propter actualia peccata patrum vindicet in filios, sed cum filii sunt imitatores paternorum scelerum, tunc Dominus peccata patrum punit cum peccatis ipsorum usque ad tertiam et quartam generationem, scilicet *qui oderunt me*[^p513-2]. Hoc dicit, ut timeamus et per timorem a malo declinemus; unde in Ecclesiaste[^p513-3]: *Deum time et mandata eius observa; hoc est omnis homo,* id est, ad hoc est omnis homo. Vis mereri, ut ad summum complementum pervenias? *Deum time.* Sed quomodo timebo? Certe considerando, quod Dominus est fortissimus zelator.

16. Item, cum hoc etiam oportet amare ipsum, quia ipse dicit de se, ut sequitur: *Et faciens misericordiam in millia his qui diligunt me;* in quo ostendit nobis, quod Dei misericordia et benignitas transcendit ultionem iniquitatum. Quando cor dilatatur per amorem, tunc homo faciliter servat mandata Dei; Psalmus[^p513-4]: *Viam mandatorum tuorum cucurri, cum dilatasti cor meum. Omnis consummationis vidi finem; latum mandatum tuum nimis.* Dicit, quod via mandatorum Dei est lata, tamen quibusdam videtur esse arcta. Certe amantibus est lata; sed non amantibus videtur esse arcta. — Patet igitur, quomodo *timor* et *amor* valent ad observantiam mandatorum Dei.

17. Tertio, quaedam valent ad *integritatem* mandatorum, et ista debent *interponi,* id est in medio poni; et hoc tangit, cum dicit: *Non habebis deos alienos coram me. Non facies tibi sculptile neque omnem similitudinem eorum quae in caelis sunt, neque quae in terra deorsum, neque eorum quae sunt in aquis.* — Nota, quod *latria* est cultus soli Deo debitus et exhibetur ita, quod nulli alii est debitus[^p513-5]. Cultum aliorum prohibet Deus in *negativa,* et ex hoc implicuit cultum Dei in *affirmativa,* quae explicatur in novo testamento, quando dicit Dominus Matthaei quarto[^p513-6]: *Dominum Deum tuum adorabis et illi soli servies.*

18. Sed quaeritur, quare Dominus prohibuit cultum aliorum in *negativa* et non explicuit cultum Dei in *affirmativa?* Certe, quia faciliori modo, quo potuit, voluit nobis dare mandata; et ideo in negativa revocabat a cultu aliorum, ut implicaret cultum suum in affirmativa. — Et notandum, quod revocabat ab *omni* idololatria. Omne autem, quod adoratur aliud a Deo, aut est *creatura intellectualis,* ut Angeli et daemones; aut *creatura corporalis,* ut caelum et terra et aqua et huiusmodi; aut est *figmentum* humanae mentis. Et haec tria prohibet Dominus adorare.

19. Sed quare inter idololatriam posuit Dominus *figmentum* mentis humanae, cum figmentum nihil sit in re? Dico, quod *idolum nihil est*[^p513-7], immo fertur ad illud quod est in aestimatione. — Et videte, quomodo sacra Scriptura procedit: creaturam *intellectualem* ponit in supremo, *figmentum* in medio et naturam *corporalem* in infimo; et secundum hoc primo prohibet idololatriam respectu creaturae *intellectualis,* cum dicit: *Non habebis deos alienos.* Secundo prohibet idololatriam respectu *figmenti* humanae mentis, cum dicit: *Non facies sculptile.* Tertio prohibet idololatriam respectu naturae *corporalis,* cum dicit: *Neque facies similitudinem eorum quae in caelis sunt, neque quae in terris, neque eorum quae in aquis sunt.* Primo prohibetur respectu *caelestium,* secundo respectu *terrestrium,* tertio respectu *eorum quae sunt in aquis.*

20. De idololatria respectu *creaturae spiritualis* dicitur in Psalmo[^p513-8]: *Quoniam omnes dii gentium daemonia, Dominus autem caelos fecit.* — De idololatria respectu *figmenti* mentis humanae dicitur in Psalmo: *Confundantur omnes, qui adorant sculptilia, et qui gloriantur in simulacris suis.* Quod homo incurvetur ad adorandum figmentum suum et sic glorietur in adorando ipsum, hoc est perversio summa. — De idololatria respectu *naturae corporalis* dicit Apostolus[^p513-9]: *Qui commutaverunt gloriam incorruptibilis Dei;* sequitur: *Et servierunt creaturae potius quam Creatori.* Ecce, quod vera adoratio Dei hic implicatur, et omnis idololatria prohibetur. — Habemus ergo adminiculantia ad mandata.

<!-- page 514 -->
21. Modo dico, quod nos Christiani ultra illum Iudaicum populum, cui haec mandata fuerunt data, videre debemus; quia nobis patefacta est veritas, et secundum tria, quae prohibentur hic, magna lux et vera nobis apparuit. Prohibentur autem tria, per quae avertitur mens humana a reverentia Creatoris sui, et in illis tribus prohibentur nobis primo omnes profanae *pactiones daemonum,* ibi: *Non habebis deos alienos coram me.* Secundo prohibentur falsae et superstitiosae *adinventiones errorum,* ibi: *Non facies sculptile.* Tertio prohibentur omnes perversae *appretiationes mundialium naturarum,* ibi: *Neque similitudinem eorum quae in caelis sunt* etc.

22. Dico igitur, quod in primo verbo: *Non habebis deos alienos coram me,* prohibentur omnes profanae *pactiones daemonum,* sive fiant per incantationes verborum, sive per inscriptiones characterum vel imaginum, sive per immolationes sacrificiorum. In istis tribus consistunt omnes partes artis magicae. Et sic prohibendo ista tria, prohibentur omnia, ex quibus oriuntur omnes profanae pactiones daemonum, sive fiant ad transmutationem naturarum, sicut fecerunt magi Pharaonis[^p514-1]; sive ad ludificationem sensuum, sicut faciunt histriones; sive sint ad investigationem futurorum contingentium. Omnia ista vocat Augustinus[^p514-2] *pactiones daemonum,* quia in talibus attribuitur creaturae quod debet attribui Creatori; et ideo tales peccant contra primum verbum mandati, quod est: *Non habebis deos alienos coram me.* De talibus dicitur in cantico Deuteronomii, trigesimo secundo[^p514-3]: *Provocaverunt eum in diis alienis, et in eo qui non erat Deus, ad iracundiam concitaverunt.* Unde tales incidunt in manus daemonum; Apostolus: *Tradidit eos Deus in passiones ignominiae,* id est, permisit tradi, exigentibus peccatis eorum.

23. Huius exemplum habemus in quodam litterato[^p514-4], qui diu studuerat, qualiter posset effici dives, et linguam suam fecerat venalem longo tempore, et tamen semper egebat. Cogitavit autem sic: ex quo non possum ditari per Deum, ditabor per diabolum. Quaesivit magum inter Iudaeos et Christianos et nullum invenit. Tandem cogitavit: ego ipse experiar, utrum possim fieri dives per diabolum. Ivit quadam via umbrosa, saxosa et iuxta torrentem et dixit: ubi es, daemon, qui semper quaeris decipere homines? Ego sum hic, ut dem tibi animam meam. Prima et secunda vice non venit daemon nec respondit, quia Dominus adhuc non permisit. Tertia autem vice venit diabolus et dixit: quid petis a me? Respondit ille: ut facias me divitem. Cui diabolus: oportet, quod prius adores me. Et tunc ille incurvavit se et adoravit eum. Et statim diabolus habuit potestatem in ipsum et ludificavit eum: fecit, quod omnes illi lapides videbantur ei esse aurum. Et dixit ei daemon: accipe satis de auro. Et tunc ille gaudens oneravit se lapidibus, et cum venit domum, posuit lapides in quodam angulo domus; et accensi sunt lapides, et combusta est domus et quidquid in ea erat, ita quod ipse vix evasit. Cogitavit iterum redire ad locum pristinum dicens: ibo et accipiam satis de auro. Et cum venit ad locum, tunc vidit, quod nihil esset ibi nisi lapides; et sic ludificatus est. — Patet modo, quomodo in primo verbo prohibentur omnes profanae pactiones daemonum.

24. In secundo verbo: *Non facies sculptile,* prohibentur omnes falsae et superstitiosae *adinventiones errorum.* Et notandum hic, quod omnis error nihil aliud est nisi fictio mentis. Errorem autem facit phantasia obnubilans rationem et faciens videri esse quod non est. Omnes autem falsae et superstitiosae adinventiones errorum proveniunt aut ex *improbo ausu investigationis philosophicae,* aut ex *perverso intellectu sacrae Scripturae,* aut ex *inordinato affectu carnalitatis humanae.*

25. Ex *improbo ausu investigationis philosophicae* procedunt errores in *philosophis,* sicut est ponere mundum aeternum, et quod unus intellectus sit in omnibus. Ponere enim mundum aeternum, hoc est pervertere totam sacram Scripturam et dicere, quod Filius Dei non sit incarnatus. Ponere vero, quod unus intellectus sit in omnibus, hoc est dicere, quod non sit veritas fidei nec salus animarum nec observantia mandatorum; et hoc est dicere, quod pessimus homo salvatur, et optimus damnatur[^p514-5]. Hoc igitur ponere provenit ex improbo ausu investigationis philosophicae. Et tales ponunt, quod impossibile sit, mortale devenire ad immortalitatem. Et qui hoc *confingit,* aut *tuetur,* aut *imitatur* sive secundum hoc incedit, errat gravissime, quia facit contra secundum verbum mandati: *Non facies sculptile;* unde tam fictor quam defensor et imitator, omnes hic prohibentur.

26. Secundo proveniunt errores in aliquibus ex *perverso intellectu sacrae Scripturae,* sicut in *haereticis,* qui male sentiunt de Trinitate et Spiritu sancto. Tales sunt Ariani, Sabelliani, Donatistae, Pelagiani et huiusmodi.

27. Tertio prohibentur errores, qui proveniunt ex *perverso affectu carnalitatis humanae,* sicut sunt errores *Epicureorum*[^p514-6], qui dicunt, nullam aliam esse vitam nisi istam; et Nicolaitae, qui dicunt, quod liceat, quemlibet turpiter agere cum qualibet. Sara-

<!-- page 515 -->
ceni etiam id quod dicunt, non habent ex sacra Scriptura nec ex altitudine divinae sapientiae. Omnes igitur errores, quocumque modo procedant, debent tanquam sculptilia abominari, quia peccant contra hoc verbum mandati: *Non facies sculptile.*

28. De talibus autem, qui hos vel consimiles errores inveniunt, vel tuentur, vel imitantur, dicit Ieremias[^p515-1]: *Stultus factus est omnis homo a scientia sua,* id est ab investigatione propria et nimiae philosophiae, *confusus est artifex omnis in sculptili; vana sunt eorum opera et risu digna, et in tempore visitationis suae peribunt.* Standum igitur est super hoc quod lumina fidei dictant, et quidquid huic adversatur, totum debemus abominari tanquam sculptile. — Audivi, cum fui scholaris, de Aristotele, quod posuit mundum aeternum; et cum audivi rationes et argumenta, quae fiebant ad hoc, incepit concuti cor meum et incepit cogitare, quomodo potest hoc esse? Sed haec modo sunt ita manifesta, ut nullus de hoc possit dubitare[^p515-2]. — Patet modo, quomodo in secundo verbo mandati: *Non facies sculptile,* prohibentur omnes profanae et superstitiosae *adinventiones errorum.*

29. In tertio verbo: *Neque facies similitudinem eorum quae in caelis sunt* etc., prohibentur omnes perversae *appretiationes mundialium naturarum.* Omnis autem perversa appretiatio creaturarum procedit aut ratione *sublimitatis,* aut ratione *sufficientiae,* aut ratione *delectationis.* Primo modo est idololatria *superborum;* secundo modo est idololatria *avarorum;* tertio modo est idololatria *lascivorum.* Contra primos dicit Propheta[^p515-3]: *Non erit in te Deus recens, neque adorabis Deum alienum;* contra secundos Apostolus: *Avaritia est idolorum servitus;* contra tertios Apostolus: *Quorum Deus venter est.* Alias, volente Altissimo, plenius prosequemur.

---

english:
<!-- page 510 -->

### COLLATION II.
#### *On the first precept of the decalogue in particular.*

### Summarium

*Introduction,* 1. 2. — *Repetition and confirmation of the second part of Collation I,* 3. 4. — *On the manner in which the ten precepts are handed down,* 5. — On the first precept, Part I. The literal explanation of the words of the first precept, by which three things are forbidden. *The first precept is the foundation of the others,* 6. —

<!-- page 511 -->
*The words of this precept, which contain three things, namely the things to be set first for its knowledge, the things to be added for its keeping, and the things to be placed between for its completeness,* 7. 8. — *First, two things are to be set first, namely the knowledge of the Creator and of the Restorer,* 9-13. — *Secondly, two things are to be added which avail for its keeping, namely fear and love,* 14-16. — *Thirdly, the things to be placed in the middle which avail for the completeness of the commandments and forbid in the negative the worship of others and imply in the affirmative the worship of God; the several words are explained by which a threefold idolatry is forbidden,* 17-20. — Part II. A fuller explanation according to the Christian faith. *Three other things are forbidden: covenants with demons, inventions of errors, perverse appraisals of worldly natures,* 21. — *On covenants with demons,* 22. 23. — *On inventions of errors,* 24-28. — *On perverse appraisals of worldly natures,* 29.

1. *Come up to me into the mount, and I will give thee two tables of stone, and the Law and the commandments which I have written, that thou mayest teach the children of Israel,* Exodus the twenty-fourth[^p511-1]. — *Depart from me, ye malignant, and I will search the commandments of my God.* We read that blessed Gregory, who was Pope and Doctor of the Church, had it for a custom that whenever he went to the study of the divine law he always said these words: *Depart from me* etc. He was asked why he did this; and he answered Peter, to whom he was accustomed to tell his secrets, that he had learned by experience that whenever he wished to meditate on the law of God he felt the demons always opposing him. But in other subtleties the demons do not press upon a man, because in them they see no loss to themselves; rather they look for gain. But when there is mention of the teachings of truth, by which demons are put to flight, then the prince of darkness comes armed, now by earthly occupations, now by fantastic illusions, and strives to call back the minds of men from the study of truth. It is true that those words: *Depart from me* etc., were said by blessed Gregory, who had the power of restraining demons; but I am not of that number. Therefore at the outset let us ask the Lord to command the demons not to hinder us, but to give us serene minds for understanding words about his commandments.

2. *Come up to me* etc. That word the Lord said to Moses, and Moses, having heard the word, went up into the mount and received two tables of stone and the Law and the commandments. In which it is signified that if we wish to come to the intelligence of the commandments of God, we must go up into the mount, that is into the height of the mind; because it is according to the impression of the eternal light that the law of nature is given to us, and it is according to that light that we have received the teachings of the divine law.

3. I was touching on it with you at another time[^p511-2], that it is certain that *being* of itself falls first into the soul. But *being* is twofold, namely created and uncreated, and according to this justice is twofold: one by which we are ordered to uncreated being, the other by which we are ordered to created being. And according to this twofold justice the table given to Moses is twofold, namely the first and the second. In the first table are contained the commandments by which we are ordered to uncreated being, that is God. In the second table are contained the commandments by which we are ordered to created being[^p511-3], namely our neighbour.

4. Now uncreated being is the cause of all things — the *efficient,* the *formal-exemplar* and the *final* cause, I say — and it has power, wisdom and goodwill, and produces all things into *being.* And these three are appropriated to the three persons in the Trinity: *power* or majesty is appropriated to the Father, *wisdom* or truth to the Son, *goodwill* or goodness to the Holy Spirit[^p511-4]. The highest majesty in the Father is to be humbly adored, the highest truth in the Son is to be faithfully asserted, and the divine goodness in the Holy Spirit is to be sincerely loved. — These things were said of the commandments of the first table in general; but since discourses about the commandments in *general* are said to no purpose unless they are made in *particular,* it is therefore necessary to explain the commandments in *particular.* — It was said[^p511-5] in general that there are ten commandments, of which the first three are contained in the first table and seven in the second.

5. But I will tell you a general lesson: the eternal wisdom of God, which wrote those tables, handed them down in the *briefest* way, the *clearest* way and the *easiest* way that it could. It handed them down in the briefest way, that our memory might not be burdened; in the clearest way, that our intelligence might not be darkened; in the easiest way, that our will might not be drawn back or called away. This is the reason why the commandments were given through words as brief and as clear and easy as possible, and through synecdochic acts[^p511-6].

6. First, then, let us look at the first commandment. And here it is to be noted that, just as we see in other things that the first work is the foundation and rule

<!-- page 512 -->
of all that follow, so the first commandment is the foundation and rule of all the other commandments.

7. The first words concerning the commandments are these[^p512-1]: *I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt not have strange gods before me. Thou shalt not make a graven thing, nor the likeness of the things that are in the heavens, nor of those that are in the earth, nor of those that are in the waters. Thou shalt not adore them, nor serve them. I am the Lord thy God, strong, jealous, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me, and shewing mercy unto thousands to them that love me.*

8. For the full explanation of these words three things come together: certain things pertain to the *knowledge* of the commandment, and these must be *set first;* certain things pertain to the *keeping* of the commandment, and these must be *added;* and certain things pertain to the *completeness* of the commandment, and these must be *placed between.*

9. First, I say, certain things pertain to the *knowledge* of the commandment, and these must be *set first,* and they are the two greatest foundations of faith. The first is the knowledge of the *Creator,* the second is the knowledge of the *Restorer*[^p512-2]; and these are two rays, or two spiritual eyes, directing us into the way of the commandments of God. For a man ought first to open his eyes before he walks; likewise a man ought first to know the commandments by faith before he carries them out by action. — Now for knowing the *Creator* he says: *I am the Lord thy God.* In that he says *Lord,* he intimates the power of the Father. In that he says *God,* he intimates the wisdom of the Son. In that he says *thy,* he intimates the goodwill or goodness of the Holy Spirit. But in that he says *I,* he marks the identity of the essence, and in this he intimates God three and one, the Creator of all things.

10. There follows: *Who brought thee out of the land of Egypt;* here he intimates the gift of *restoration* through the Word incarnate. The Lord speaks to all to whom he gave the precept, and he gave the precepts to all, although he first gave them to the children of Israel. *Out of the house of bondage,* that is, of sin; for we have all been brought out of the bondage of sin, we who have been redeemed by the blood of the Lamb[^p512-3].

11. These words the whole Trinity speaks[^p512-4]. It says therefore *I,* namely he whom thou must obey and whom thou must love and adore. Or it says *I,* who made thee in the *being* of nature and in the *being* of grace. We too, therefore, must say: Lord, thou art he whom we must adore, whom we must serve; thou art he who created me; thou art he who redeemed me. The Psalm[^p512-5]: *Know ye that the Lord he is God;* there follows: *He made us, and not we ourselves. Come, let us adore and fall down and weep before the Lord that made us, for he is the Lord our God, and we are the people of his pasture and the sheep of his hand.* — These two, then, namely the knowledge of the Creator and of the Restorer, are set first, without which we can understand nothing, because they are the foundations of our faith.

12. But that we may understand these things, we must know certain helps. Do you know to whom the first noble knowledge concerning the commandments was given? Certainly to Moses, who wrote by the Holy Spirit. But when did he have that knowledge? Certainly when the Lord appeared to him. And how did he appear to him? Certainly in the fire of the flame of the burning bush. And then Moses said: Who art thou, Lord? And the Lord answered him: *I am who am*[^p512-6]. And then the Lord gave him two lights, namely the light of the eternity of the essence and the light of the eternal truth. The bush burned and was not consumed, in which the mystery of the incarnation is signified to us[^p512-7].

13. These are the two lights and the principal foundations of faith, namely the light of the eternity of the essence and the light of the eternal truth, and with this also the mystery of the incarnation of our Saviour. — And when we make the cross upon our forehead in the name of the Father and of the Son and of the Holy Spirit, we acknowledge the Trinity and with this our Redeemer. By saying: In the name of the Father and of the Son and of the Holy Spirit, a man acknowledges the Trinity; by making the cross upon his forehead, he acknowledges the Redeemer. — It is clear now that two things avail for the knowledge of the commandment, which must be *set first;* and these are the two foundations of faith, namely the knowledge of the *Creator* and of the *Redeemer.*

14. Secondly there are certain things which avail for the *keeping* of the commandments, and these must be *added.* And it is to be noted here that all the commandments are either *affirmative* or *negative. Affirmative* they are, that a man may do good; but *negative,* that a man may avoid evil. But it is impossible for a man to avoid evil except through *fear,* and to do good except through *love;* and on this account two things are necessary for the keeping of the commandments, namely *fear* and *love*[^p512-8]. —

<!-- page 513 -->
A bird cannot fly without two wings, nor can a man walk without two feet. Likewise no one can be a perfect keeper of the commandments of God unless he is filled with *fear* and *love.* But a man is not filled with *fear* except from the consideration of the divine severity, nor is he filled with *love* except from the consideration of the divine goodness.

15. This twofold consideration, then, is necessary for a man. And on this account he says: *I am the Lord thy God, strong, jealous, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me.* — *Strong, jealous*[^p513-1], that is, having a most strong jealousy, namely of *them that hate me. Visiting the iniquity of the fathers upon the children,* not that he takes vengeance upon the children for the actual sins of the fathers, but when the children are imitators of their fathers' crimes, then the Lord punishes the sins of the fathers together with their own sins unto the third and fourth generation, namely of *them that hate me*[^p513-2]. He says this that we may fear and through fear turn aside from evil; whence in Ecclesiastes[^p513-3]: *Fear God and keep his commandments; for this is all man,* that is, for this is every man. Dost thou wish to merit, that thou mayest come to the highest fulfilment? *Fear God.* But how shall I fear? Certainly by considering that the Lord is most strongly jealous.

16. Likewise, along with this it is also necessary to love him, because he says of himself, as follows: *And shewing mercy unto thousands to them that love me;* in which he shows us that God's mercy and kindness surpass the avenging of iniquities. When the heart is enlarged through love, then a man easily keeps the commandments of God; the Psalm[^p513-4]: *I have run the way of thy commandments, when thou didst enlarge my heart. I have seen an end of all perfection; thy commandment is exceeding broad.* He says that the way of the commandments of God is broad, and yet to some it seems to be narrow. Certainly to those who love it is broad; but to those who do not love it seems to be narrow. — It is clear therefore how *fear* and *love* avail for the keeping of the commandments of God.

17. Thirdly, certain things avail for the *completeness* of the commandments, and these must be *placed between,* that is, set in the middle; and he touches on this when he says: *Thou shalt not have strange gods before me. Thou shalt not make to thyself a graven thing, nor any likeness of the things that are in the heavens above, nor that are in the earth beneath, nor of those that are in the waters.* — Note that *latria* is the worship due to God alone, and it is so rendered that it is due to no other[^p513-5]. God forbids the worship of others in the *negative,* and by this he has implied the worship of God in the *affirmative,* which is unfolded in the New Testament, when the Lord says in Matthew the fourth[^p513-6]: *The Lord thy God shalt thou adore, and him only shalt thou serve.*

18. But it is asked why the Lord forbade the worship of others in the *negative* and did not unfold the worship of God in the *affirmative.* Certainly because he wished to give us the commandments in the easiest way he could; and therefore in the negative he was calling us back from the worship of others, so as to imply his own worship in the affirmative. — And it is to be noted that he was calling us back from *all* idolatry. Now everything that is adored other than God is either an *intellectual creature,* as the angels and demons; or a *corporeal creature,* as heaven and earth and water and the like; or it is a *figment* of the human mind. And these three the Lord forbids to be adored.

19. But why did the Lord place among idolatry the *figment* of the human mind, since a figment is nothing in reality? I say that *an idol is nothing*[^p513-7], but rather it is carried over to that which is in the estimation. — And see how sacred Scripture proceeds: it sets the *intellectual* creature in the highest place, the *figment* in the middle and *corporeal* nature in the lowest; and according to this it first forbids idolatry with respect to the *intellectual* creature, when it says: *Thou shalt not have strange gods.* Secondly it forbids idolatry with respect to the *figment* of the human mind, when it says: *Thou shalt not make a graven thing.* Thirdly it forbids idolatry with respect to *corporeal* nature, when it says: *Neither shalt thou make the likeness of the things that are in the heavens, nor that are in the earth, nor of those that are in the waters.* First it is forbidden with respect to *things of heaven,* secondly with respect to *things of earth,* thirdly with respect to *those things that are in the waters.*

20. Of idolatry with respect to the *spiritual creature* it is said in the Psalm[^p513-8]: *For all the gods of the Gentiles are devils, but the Lord made the heavens.* — Of idolatry with respect to the *figment* of the human mind it is said in the Psalm: *Let them all be confounded that adore graven things, and that glory in their idols.* That a man should bow down to adore his own figment and so glory in adoring it — this is the highest perversion. — Of idolatry with respect to *corporeal nature* the Apostle says[^p513-9]: *Who have changed the glory of the incorruptible God;* there follows: *And they served the creature rather than the Creator.* Behold how the true adoration of God is here implied, and all idolatry forbidden. — We have, then, the helps toward the commandments.

<!-- page 514 -->
21. Now I say that we Christians must see further than that Jewish people to whom these commandments were given; because the truth has been laid open to us, and according to the three things which are forbidden here a great and true light has appeared to us. Now three things are forbidden by which the human mind is turned away from reverence for its Creator, and in those three there are forbidden to us, first, all profane *covenants with demons,* there: *Thou shalt not have strange gods before me.* Secondly there are forbidden the false and superstitious *inventions of errors,* there: *Thou shalt not make a graven thing.* Thirdly there are forbidden all perverse *appraisals of worldly natures,* there: *Neither the likeness of the things that are in the heavens* etc.

22. I say therefore that in the first word: *Thou shalt not have strange gods before me,* there are forbidden all profane *covenants with demons,* whether they are made by incantations of words, or by inscriptions of characters or images, or by the immolation of sacrifices. In these three consist all the parts of the magic art. And thus, by forbidding these three, all things are forbidden from which arise all profane covenants with demons, whether they are made for the transmutation of natures, as Pharaoh's magicians did[^p514-1]; or for the deluding of the senses, as stage-players do; or whether they are for the investigation of future contingents. All these things Augustine calls[^p514-2] *covenants with demons,* because in such things there is attributed to a creature what ought to be attributed to the Creator; and therefore such men sin against the first word of the commandment, which is: *Thou shalt not have strange gods before me.* Of such it is said in the canticle of Deuteronomy, the thirty-second[^p514-3]: *They provoked him by strange gods, and in him that was not God they stirred him up to anger.* Whence such men fall into the hands of demons; the Apostle: *God delivered them up to shameful affections,* that is, he permitted them to be delivered up, their sins requiring it.

23. Of this we have an example in a certain learned man[^p514-4], who had long studied how he might become rich, and had long made his tongue venal, and yet was always in want. So he thought thus: since I cannot be enriched by God, I shall be enriched by the devil. He sought a magician among Jews and Christians and found none. At last he thought: I will myself make the trial, whether I can be made rich by the devil. He went by a certain way that was shadowy and stony and beside a torrent, and said: where art thou, demon, who art always seeking to deceive men? I am here, to give thee my soul. The first and the second time the demon did not come nor answer, because the Lord had not yet permitted it. But the third time the devil came and said: what dost thou ask of me? He answered: that thou make me rich. To whom the devil: thou must first adore me. And then the man bowed himself down and adored him. And at once the devil had power over him and made sport of him: he brought it about that all those stones seemed to him to be gold. And the demon said to him: take gold enough. And then the man, rejoicing, loaded himself with stones, and when he came home he put the stones in a certain corner of the house; and the stones caught fire, and the house was burned and whatever was in it, so that he himself barely escaped. He thought to go back again to the former place, saying: I will go and take gold enough. And when he came to the place, then he saw that there was nothing there but stones; and so he was made sport of. — It is clear now how in the first word all profane covenants with demons are forbidden.

24. In the second word: *Thou shalt not make a graven thing,* there are forbidden all false and superstitious *inventions of errors.* And it is to be noted here that every error is nothing else but a fiction of the mind. Now what makes an error is the fantasy that clouds reason and makes that seem to be which is not. But all false and superstitious inventions of errors come either from the *shameless daring of philosophical investigation,* or from a *perverse understanding of sacred Scripture,* or from an *inordinate affection of human carnality.*

25. From the *shameless daring of philosophical investigation* proceed the errors in the *philosophers,* such as to hold the world eternal, and that there is one intellect in all. For to hold the world eternal is to pervert the whole of sacred Scripture and to say that the Son of God was not incarnate. But to hold that there is one intellect in all is to say that there is no truth of faith nor salvation of souls nor keeping of the commandments; and this is to say that the worst man is saved and the best is damned[^p514-5]. To hold this, therefore, comes from the shameless daring of philosophical investigation. And such men hold that it is impossible for what is mortal to come to immortality. And whoever *invents* this, or *defends* it, or *imitates* it, that is, walks according to it, errs most gravely, because he acts against the second word of the commandment: *Thou shalt not make a graven thing;* whence the inventor as well as the defender and the imitator — all are forbidden here.

26. Secondly, errors arise in some from a *perverse understanding of sacred Scripture,* as in *heretics,* who think ill of the Trinity and of the Holy Spirit. Such are the Arians, Sabellians, Donatists, Pelagians and the like.

27. Thirdly, there are forbidden the errors which come from a *perverse affection of human carnality,* such as the errors of the *Epicureans*[^p514-6], who say that there is no other life but this one; and the Nicolaites, who say that it is lawful for anyone to act shamefully with anyone. The Sara-

<!-- page 515 -->
cens also do not have what they say from sacred Scripture nor from the height of the divine wisdom. All errors, therefore, in whatever way they proceed, must be abominated as graven things, because they sin against this word of the commandment: *Thou shalt not make a graven thing.*

28. Of such men, who invent, or defend, or imitate these errors or the like, Jeremias says[^p515-1]: *Every man is become a fool by his own knowledge,* that is, by his own and excessive investigation of philosophy, *every founder is confounded by his graven thing; their works are vain and worthy of laughter, and in the time of their visitation they shall perish.* We must therefore stand upon what the lights of faith dictate, and whatever is contrary to this we must wholly abominate as a graven thing. — I heard, when I was a student, about Aristotle, that he held the world to be eternal; and when I heard the reasons and arguments that were brought for this, my heart began to be shaken and it began to consider, how can this be? But these things are now so manifest that no one can doubt about it[^p515-2]. — It is clear now how in the second word of the commandment: *Thou shalt not make a graven thing,* there are forbidden all profane and superstitious *inventions of errors.*

29. In the third word: *Neither shalt thou make the likeness of the things that are in the heavens* etc., there are forbidden all perverse *appraisals of worldly natures.* Now every perverse appraisal of creatures proceeds either by reason of *loftiness,* or by reason of *sufficiency,* or by reason of *delight.* In the first way it is the idolatry of *the proud;* in the second way it is the idolatry of *the covetous;* in the third way it is the idolatry of *the lascivious.* Against the first the Prophet says[^p515-3]: *There shall be no new god in thee, neither shalt thou adore a strange god;* against the second the Apostle: *Covetousness is the service of idols;* against the third the Apostle: *Whose God is their belly.* At another time, the Most High willing it, we shall pursue this more fully.

---

la: Vers. 12: *Ascende ad me in montem, et esto ibi, daboque tibi... doceas eos.* — Seq. locus est Ps. 118, 115. — Non invenimus, unde sumta sit haec de Gregorio narratio.

en: Verse 12: *Come up to me into the mount, and be there, and I will give thee… that thou mayest teach them.* — The following passage is Psalm 118:115. — We have not found the source from which this account concerning Gregory is taken.

la: Cfr. supra pag. 308, nota 8. verba Avicennae. Sed ad quem sermonem alium Parisiis a S. Doctore habitum respiciatur, nobis non constat. — Pro *ens ex se,* quod habent clare A D, Vat. *ens per se.*

en: Compare above, page 308, note 8, the words of Avicenna. But which other sermon delivered at Paris by the holy Doctor is being referred to is not clear to us. — For *ens ex se,* which A and D have clearly, the Vatican edition reads *ens per se.*

la: Cfr. supra pag. 510, nota 4.

en: Compare above, page 510, note 4.

la: Vide Breviloq. p. I. c. 6, et de causa formali-exemplari sive formali *extrinseca* tom. I. pag. 73, nota 7.

en: See the *Breviloquium,* part I, c. 6, and, on the formal-exemplar or *extrinsic* formal cause, volume I, page 73, note 7.

la: Collat. 1. n. 20.

en: Collation 1, n. 20.

la: Isidor., I. Etymolog. c. 36. n. 8: *Synecdoche est conceptio, cum a parte totum, vel a toto pars intelligitur.*

en: Isidore, *Etymologies* I, c. 36, n. 8: *Synecdoche is a conception, when the whole is understood from a part, or a part from the whole.*

la: Exod. 20, 2-6. Vulgata in paucis verbis differt.

en: Exodus 20:2-6. The Vulgate differs in a few words.

la: Cfr. supra in Hexaëm. collat. 8. n. 4. seqq.

en: Compare above, in the *Hexaëmeron,* collation 8, n. 4ff.

la: Cfr. I. Petr. 1, 18. 19. — Pro praecedentibus verbis concisis Vat., refragantibus codd. et Supplemento Bonelli, habet hanc longiorem expositionem: *Israel. Unde quod dicitur: Qui eduxi te etc., dictum est non solum Hebraeis pro ipsis quoad corporalem eductionem de Aegypto, sed generaliter pro toto genere humano quoad eductionem de Aegypto aeternae damnationis: de peccato primi hominis, ex quo educimur per Verbum incarnatum, quia, sicut illi educti sunt de Aegypto post comestionem agni paschalis, et per aspersionem sanguinis eius liberati ab Angelo exterminatore: sic nos educimur de servitute diabolica per esum carnis Verbi incarnati in Sacramento altaris et per sanguinem eius in baptismo; quia, secundum Apostolum, quicumque baptizati sumus in Christo, in morte ipsius baptizati sumus* [Rom. 6, 3.].

en: Compare I Peter 1:18-19. — In place of the preceding concise words the Vatican edition, against the codices and Bonelli's *Supplement,* has this longer exposition: *Israel. Whence what is said: Who brought thee out etc., was said not only to the Hebrews for themselves as regards the bodily leading out of Egypt, but generally for the whole human race as regards the leading out of the Egypt of eternal damnation: out of the sin of the first man, from which we are led out through the Word incarnate; because, just as they were led out of Egypt after the eating of the paschal lamb, and were delivered from the destroying Angel by the sprinkling of its blood, so we are led out of the bondage of the devil through the eating of the flesh of the Word incarnate in the Sacrament of the altar and through his blood in baptism; because, according to the Apostle, all we who are baptized in Christ are baptized in his death* [Romans 6:3].

la: Scilicet quia *ego* hic est nomen *essentiae,* non unius trium divinarum personarum; cfr. I. Sent. d. 2. dub. 4.

en: Namely because *I* here is the name of the *essence,* not of one of the three divine persons; compare *Sentences* I, d. 2, dubium 4.

en: Exodus 3:14.

la: Cfr. supra nota 2.

en: Compare note 2 above.

la: August., Enarrat. in Ps. 69. n. 13: *Ad omne recte factum amor et timor ducit; ad omne peccatum amor et timor ducit. Ut facias bene, amas Deum et times Deum; ut autem facias male, amas mundum et times mundum.*

en: Augustine, *Enarration on Psalm 69,* n. 13: *To every rightly done deed love and fear lead; to every sin love and fear lead. That thou mayest do well, thou lovest God and fearest God; but that thou mayest do ill, thou lovest the world and fearest the world.*

la: Aliter Vulgata, quae interserit virgulam inter haec verba.

en: The Vulgate reads otherwise, inserting a comma between these words.

la: Cfr. II. Sent. d. 33. a. 1. q. 1, et Origen., Homil. 8. in Exod. n. 5. et 6.

en: Compare *Sentences* II, d. 33, a. 1, q. 1, and Origen, *Homily 8 on Exodus,* nn. 5 and 6.

la: Cap. 12, 13. Cfr. supra de Donis Spiritus S. collat. 2. n. 20.

en: Chapter 12:13. Compare above, *On the Gifts of the Holy Spirit,* collation 2, n. 20.

la: Psalm. 118, 32. et 96. Cfr. August. in hos locos et supra collat. 1. n. 15.

en: Psalm 118:32 and 96. Compare Augustine on these passages, and above, collation 1, n. 15.

la: Secundum August., X. de Civ. Dei, c. 1. n. 2. seq. Cfr. III. Sent. d. 9. a. 2. q. 1. seqq.

en: According to Augustine, *City of God* X, c. 1, n. 2f. Compare *Sentences* III, d. 9, a. 2, q. 1ff.

la: Vers. 10.

en: Verse 10.

la: Epist. I. Cor. 8, 4: *Scimus, quia nihil est idolum in mundo* etc. Cfr. III. Sent. d. 37. dub. 1, et Origen., Homil. 8. in Exod. n. 2. et 3, ubi etiam seq. expositio huius praecepti insinuatur.

en: Epistle I Corinthians 8:4: *We know that an idol is nothing in the world* etc. Compare *Sentences* III, d. 37, dubium 1, and Origen, *Homily 8 on Exodus,* nn. 2 and 3, where the following exposition of this precept is also suggested.

la: Psalm. 95, 5. — Seq. locus est Ps. 96, 7.

en: Psalm 95:5. — The following passage is Psalm 96:7.

la: Rom. 1, 23: *Et mutaverunt gloriam* etc. Ibid. v. 25: *Et servierunt* etc.

en: Romans 1:23: *And they changed the glory* etc. Ibid., v. 25: *And they served* etc.

la: Cfr. Exod. 7. et 8.

en: Compare Exodus 7 and 8.

la: Libr. II. de Doctr. christiana, c. 20-24. n. 30-37.

en: *On Christian Doctrine,* book II, cc. 20-24, nn. 30-37.

la: Vers. 16. Vulgata *in abominationibus* pro *in eo qui non erat Deus,* quae verba occurrunt ibid. v. 21: *Ipsi me provocaverunt in eo qui non erat Deus, et irritaverunt in vanitatibus suis.* — Seq. locus est Rom. 1, 26.

en: Verse 16. The Vulgate has *in abominationibus* for *in eo qui non erat Deus,* which words occur ibid., v. 21: *They have provoked me in him that was not God, and have angered me in their vanities.* — The following passage is Romans 1:26.

la: B D *advocato.*

en: B and D read *advocato* ["an advocate"].

la: De his duobus erroribus cfr. supra in Hexaëm. collat. 4. n. 13; collat. 6. n. 4. et 5; collat. 7. n. 1. et 2; de Donis Spiritus S. collat. 8. n. 16. seqq.

en: On these two errors compare above, in the *Hexaëmeron,* collation 4, n. 13; collation 6, nn. 4 and 5; collation 7, nn. 1 and 2; *On the Gifts of the Holy Spirit,* collation 8, n. 16ff.

la: Cfr. Laërt. Diog., X. de Vitis etc. philosoph. — De Nicolaitis vide Epiphan., I. adversus Haereses, haeres. 25. n. 1; August., de Haeresib. n. 5, et Damasc., de Haeresib. n. 25, ubi etiam sub n. 104. de Saracenis.

en: Compare Diogenes Laertius, *Lives of the Philosophers* X. — On the Nicolaites see Epiphanius, *Against Heresies* I, heresy 25, n. 1; Augustine, *On Heresies,* n. 5, and John Damascene, *On Heresies,* n. 25, where also, under n. 104, he treats of the Saracens.

la: Cap. 10, 14. et 15. Post *sculptili* Vulgata plura addit.

en: Chapter 10:14 and 15. After *sculptili* the Vulgate adds more.

la: Similia dicuntur II. Sent. d. 1. p. I. a. 1. q. 2.

en: Similar things are said in *Sentences* II, d. 1, part I, a. 1, q. 2.

la: Psalm. 80, 10. — Seq. locus est Eph. 5, 5: *Avarus, quod est* etc.; tertius Phil. 3, 19. — Vat. hoc loco non opportuno ponit totam illam repetitionem, quae a codd. et nobis recte exhibetur infra in sequenti collat. n. 2-14.

en: Psalm 80:10. — The following passage is Ephesians 5:5: *A covetous person, which is* etc.; the third is Philippians 3:19. — The Vatican edition puts in this place, unsuitably, that whole repetition which by the codices and by us is rightly presented below in the following collation, nn. 2-14. ---

translators_notes:
**Provenance.** Latin re-set from the 450 dpi column bands of pp. 510–515 (`extract-pages.py --volume vol5`, then `colcrop.py`), with the IA djvu OCR (`raw/doctorisseraphic05bona_djvu.txt`, raw lines 83700–84397) as the base for clean running prose and the plate authoritative for every anchor position, every apparatus entry and every digit. English translated fresh and literally against the corrected Latin. Scripture on the Douay-Rheims base, adjusted to Quaracchi's actual Latin.

**Span, closed positively at both ends.** The `COLLATIO II.` display heading, its subtitle and the first half of its `SUMMARIUM.` stand at the foot of p. 510, beneath both columns of Collation I; ¶ 1 does not begin until p. 511, after the Summarium finishes at the head of that leaf. The collation ends on p. 515 at *Alias, volente Altissimo, plenius prosequemur,* immediately above the full-measure `COLLATIO III.` display heading. Surviving page numerals were read on the plate at 512, 513 and 514, agreeing with the scouting doc's prediction table. The index subtitle *De primo praecepto decalogi in specie* is verified in place on p. 510, word for word. **`COLLATIO II.` carries no apparatus anchor**, and neither half of the Summarium is anchored — the third work running to answer this way. The Summarium's body count runs to `29`, counted on the plate, and matches the body's twenty-nine numbered paragraphs.

**⚠ THE TWO INTERIOR BOUNDARIES ANSWER OPPOSITE WAYS, AND THAT IS THE FINDING.** This chunk sits between boundaries 1 and 2 and tests both.
- **Boundary 1 (p. 510) hands off NOTHING**, as `bon-praec-c1` measured: all seven of p. 510's footer notes answer Collation I's body, because Collation II's numbered body does not reach that leaf. This chunk opened p. 510 expecting nothing, read none of those seven as its own, and restarted at p. 511 n. 1 legitimately — **the p. 498 rule now attested from the receiving side at this seam too.**
- **Boundary 2 (p. 515) DOES hand off.** p. 515's footer register splits: **notes 1–3 are Collation II's** (n. 1 answers ¶ 28's *dicit Ieremias,* n. 3 answers ¶ 29's *dicit Propheta*), **notes 4–5 are Collation III's**, because Collation III's ¶ 1 *does* begin on that leaf. `bon-praec-c3` therefore opens p. 515 owning notes 4 and 5 and continues that leaf's sequence rather than restarting it.

⭐ **So the pilot's "expect a hand-off at all six" is wrong at boundary 1 and right at boundary 2, and the discriminator is exactly the p. 498 rule — whether the incoming collation's numbered BODY reaches the shared leaf, never whether its heading does.** Two boundaries, two answers, one test. The remaining four (pp. 519, 522, 525, 529) must each be re-asked on the plate; neither answer may be copied forward.

**★ The running head names the incoming collation again, at both ends.** p. 510's head reads `DE DECEM PRAECEPTIS COLLATIO II.` above four columns of Collation I; p. 515's reads `COLLATIO III.` above two columns of Collation II. This is the printing, not the OCR, and it is now attested on two of this work's six shared leaves. **A running head is not evidence of who owns the top of a page.**

**Gutter.** p. 510: **1298**, already measured and confirmed at `bon-praec-c1` (`colcrop`'s 16 px run is the loud value; two row windows clearing the full-measure `COLLATIO II.` block return a 58 px band 1270–1327 with the same midpoint). pp. 511 (1263, 61 px) and 512 (1302, 60 px) measured clean and were adopted as returned. p. 513 came back at **1213 on a 48 px run** — below the healthy band, so escalated: the profile finds a 13 px centre-rule island (peak 466) inside a band 1186–1238 whose midpoint is 1212, and twenty-four row windows agree within 3 px. The frozen rule-5 case, a heavily inked rule truncating the zero-ink run; **1213 adopted.** p. 514 came back at **1290 on a 52 px run**; the skew screen shows the gutter walking 15 px down the leaf, so the narrow run is drift, not a rule — one split still suffices (max left edge 1262 < min right edge 1309) and the windows cluster at 1290–1294; **1290 adopted.** p. 515's `colcrop` value is a **failure — 1274 on a 1 px run**, the stacked-region case, because the default 45–92 % window straddles the full-measure `COLLATIO III.` heading, subtitle and Summarium that sit at roughly 65–73 % down the leaf. Profiled over the region this chunk actually transcribes (rows 0.09–0.33, the two columns above the heading), four windows return an identical clean **64 px band 1227–1290, midpoint 1258**, with a 3 px centre-rule island. **1258 adopted** — the third leaf in this work where the default is wrong and the region rule is what saves it.

**Four Quaracchi digits corrected against the raw** (never adopt a digit from the raw — the Vol I cross-reference class is live in this band): p. 512 n. 2 is `Hexaëm. collat. 8. n. 4. seqq.` (raw `n. l.`); p. 512 n. 8 is `Enarrat. in Ps. 69. n. 13` (raw `Ps. C9.`); p. 513 n. 8 is `Psalm. 95, 5.` (raw `93, 5`), confirmed independently by sense — Ps. 95:5 is the *omnes dii gentium daemonia* that ¶ 20 quotes; p. 514 n. 6 is `sub n. 104. de Saracenis` (raw `n. 101.`), with `haeres. 25. n. 1` also confirmed against the raw's `2S.` Two further raw garbles that read like digit errors are not: p. 513 n. 2's `q. 1` (raw `q. I`) and n. 2's `n. 5. et 6` (raw `n. S. et 6`) are letter-for-digit OCR, read correctly at 2.4×.

**⚠ A footnote runs over the page boundary.** p. 512 n. 8 (Augustine, *Enarrat. in Ps.* 69) begins in p. 512's register and its final two lines are set at the head of **p. 513's** footer block, above p. 513's own n. 1. It is transcribed whole under p. 512, and p. 513's register begins at *Aliter Vulgata.* **This is a register runover, not a hand-off** — the note belongs to p. 512's sequence throughout, and confusing the two would have produced a spurious tenth entry on p. 513.

**Printed readings kept as printed, not normalised.** ¶ 28's summing-up calls them *omnes profanae et superstitiosae adinventiones errorum,* while the Summarium, ¶ 21 and ¶ 24 all read *falsae et superstitiosae.* Both stand as printed; the variation is the edition's. Likewise ¶ 7's quotation of Exodus 20 prints *Non facies sculptile neque similitudinem eorum,* while ¶ 17's quotation of the same verses prints the fuller *Non facies tibi sculptile neque omnem similitudinem eorum… neque quae in terra deorsum;* Quaracchi's own n. 1 on p. 512 notes that the Vulgate differs in a few words, and both forms are transcribed as they stand.

**⚠ A marginale is printed incomplete.** At ¶ 9 on p. 512 the left marginale reads **`Duplex no-`** and nothing follows it — read at 3× and 4×; the line beneath is blank, and the marginale is well inside the trimmed edge, so this is the printing, not the scan. The intended reading is evidently *Duplex notitia,* which is what the paragraph is about, but it is recorded here as printed rather than completed.

**Register.** Both *septem donis* rulings were applied, and the third question was carried, not settled.
- ***pietas* → piety.** The word does not occur in this collation.
- ***praeceptum* / *mandatum* / *lex* → precept / commandment / law,** following `bon-praec-c1` for consistency. The collation is titled *De primo praecepto* and speaks throughout of *mandata,* so the two words stand side by side constantly and the distinction is cheap to keep; the collision with the work's English title ("Collations on the Ten **Commandments**") is unchanged from c1. **Carried to the work-close gate.**
- ***intellectus* / *intelligentia*.** ¶ 2's *ad intelligentiam mandatorum Dei* and ¶ 5's *ne offuscaretur nostra intelligentia* are rendered **intelligence** in body prose, as the rule requires — the second and third places in this work where "intelligence" is the less idiomatic English, after c1 ¶ 8. **⛔ But ¶ 25 is the first place where the rule would produce not a cost but an error, and it was not followed there.** *Ponere, quod unus intellectus sit in omnibus* is the Averroist unity-of-the-intellect thesis, which has a fixed English name; "one understanding in all" would not name the doctrine Bonaventure is condemning. It is rendered **"one intellect in all."** ¶¶ 24 and 26's *perverso intellectu sacrae Scripturae* — the act, not the faculty — keep **"understanding"** on the rule. ⚠ The frozen discriminator is *whether the English is carrying a Latin distinction;* in ¶ 25 there is no *intelligentia* anywhere near, so nothing is carried and the rule's purpose is not engaged. **This is a departure, it is disclosed here rather than absorbed, and the rule was NOT reopened — the work-close gate should either ratify the substantival exception or reverse this rendering.**

**Marginalia** (trimmed from the body per the standing Vol V convention, listed here in body order):
p. 511 — Introductio · Exemplum Gregorii · Ascendendum est in montem · Repetitio · Triplex causa in Deo · Appropriatio · Notandum · De modo, quo praecepta tradita sunt · Pars I. Explicatio litteralis · Praeceptum 1. est fundamentum.
p. 512 — Verba 1. praecepti · Ipsa continent tria · Primo de praemittendis ad cognitionem · **Duplex no-** *(printed incomplete; see above)* · Primo, Creatoris · Secundo, Reparatoris · Insinuatur Trinitas · Aliter · Alia adiuvantia sunt scienda · De signo crucis · Secundo, de subiungendis ad observantiam · Requiruntur amor et timor.
p. 513 — Simile · Requiritur timor · Item, amor · Tertio, de interponendis ad integritatem · Quid latria · Quaestio incidens solvitur · Triplex obiectum idololatriae · De tertio · De ordine horum trium · Scriptura de his tribus.
p. 514 — Pars II. Explicatio amplior sec. fidem · Tria alia prohibentur · Primo, de pactione daemonum triplici · Exemplum · Secundo, de adinventionibus errorum · Triplex origo · De primo · Notandum · De secundo · De tertio.
p. 515 — Scriptura de his · Abominandum de Aristotele · Tertio, de perversis appretiationibus rerum mundialium · Fiunt tripliciter.

**Apparatus count: 32 entries** — p. 510 none, p. 511 six, p. 512 eight, p. 513 nine, p. 514 six, p. 515 three. **Two above the pilot's predicted 26–30 band**, which the pilot derived from ~7 notes per page over ~3.7 pages; this collation spans six leaves and owns register on five of them, so the band is a per-collation estimate that a six-leaf span can legitimately exceed. Every entry was read off the 450 dpi footer bands at 2.2–3.2×; none from a whole-page read.

**The `Libr. <roman>. <ch>, <v>` genre trait does not fire here, and neither does its `Epist.` cousin.** p. 514 n. 2's `Libr. II. de Doctr. christiana` names a work, not a bare scripture book, and p. 513 n. 7's `Epist. I. Cor. 8, 4` names the book. Neither is an instance of the unresolvable shape, so `build-citations.py`'s barrier has nothing to catch on this span.

**Zero `[?]` flags.**

method: LLM-assisted translation from the Quaracchi Latin, verified chunk-by-chunk against the printed plates (apparatus roster, cross-references, page/gutter boundaries).

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0