site: bonaventure

collection: Collationes de septem donis Spiritus Sancti

title: Coll. 1

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
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### COLLATIO I.
#### *Praemittitur tractatio de gratia secundum eius ortum, usum et fructum.*

### Summarium

*Introductio, numero* 1. 2. — *Divisio argumenti,* 3. — Pars I. De gratiae ortu. *Descendit desursum,* 4. — *Et quidem per Verbum incarnatum, crucifixum et inspiratum,* 5-7. — *Requiritur dispositio ad eam et horror peccati,* 8. — Pars II. De usu gratiae. *Debet esse fidelis ad Deum,* 9. 10. — *Virilis in se,* 11. — *Liberalis in proximum,* 12. — Pars III. De fructu gratiae. *Iste est triplex,* 13. — *Primus est remissio peccatorum,* 14. — *Secundus, plenitudo iustitiae,* 15. — *Tertius, assecutio beatitudinis aeternae,* 16. — *Hinc est triplex gratia cum septem septenariis,* 17. 18.

1. *Hortamur vos, ne in vacuum gratiam Dei recipiatis*[^p457-1]. — *Diffusa est gratia in labiis tuis, propterea benedixit te Deus in aeternum.* Verbum secundo propositum dirigitur ad Dominum nostrum Iesum Christum, secundum quod apparet in Psalmo ex textu praecedenti et subsequenti. Praemittitur enim in Psalmo — ubi scribuntur haec verba — *Speciosus forma prae filiis hominum;* et subsequitur: *Sedes tua, Deus, in saeculum saeculi* etc. Loquitur ergo de Christo, qui est benedictus, in quo benedicuntur omnes gentes terrae. *In semine tuo benedicentur omnes gentes,* dictum est Abrahae[^p457-2]; et quia Christus est Verbum, per quod omnia benedicuntur; et qui benedicitur de Deo Patre benedicitur de Christo: ideo omnia per Christum benedicuntur.

2. Dicitur in Ecclesiaste[^p457-3]: *Verba oris sapientis gratia.* Verum est quod scribitur in Ioanne: *Lex per Moysen data est, gratia vero et veritas per Christum facta est.* Ad salutem duo sunt necessaria, scilicet notitia veritatis et exercitatio virtutis. Notitia veritatis habetur per Legem, sed exercitatio virtutis habetur per gratiam. « Virtus est bona qualitas mentis, qua recte vivitur, qua nemo male utitur, quam Deus in nobis operatur[^p457-4] ». Lex se habet ad gratiam, sicut virtus apprehensiva ad motivam, et sicut instrumentum ad virtutem operativam. Esto, quod avis haberet aspectum ad videndum caelum et non haberet virtutem in alis, non posset volare nec ibi pertingere. Sic, quantumcumque glorietur Iudaeus in Lege, ex quo est sine gratia, nihil est. Artifex, quando habet instrumentum, per quod operatur, nisi habeat virtutem operativam in manibus, nihil boni potest facere. Iudaee perfide, Legem habes in manu, sed nisi habeas virtutem operativam, frustra putas, te Legem habere. Ideo per Legem nemo salvatur, nisi adsit gratia. Et sic patet, quod multo excellentior est gratia Dei quam ipsa Lex. — Alias dixi vobis de lege decalogi[^p457-5], et modo dicam vobis de gratia; et magis necessaria est nobis gratia quam Lex; ad quam gratiam fructuose recipiendam hortatur nos mater Ecclesia et Apostolus Paulus. Et in principio rogabimus Dominum, ut verba nostra gratiae deserviant, et intentio mentis nostrae, si gratiam habeat, corroboretur in verbis, ut possimus aliquid dicere, quod sit ad Dei laudem et salutem animarum nostrarum.

3. *Hortamur vos*[^p457-6] etc. Apostolus Paulus in isto brevi verbo excitat nos ad divinam gratiam *suscipiendam*, ad susceptam *custodiendam* et ad gratiam susceptam et custoditam *multiplicandam*. Hortatur nos, *ne in vacuum gratiam Dei* accipiamus, sed fructuose eam recipiamus: ergo vult dicere, quod simus prompti ad gratiam Dei suscipiendam, custodiendam et multiplicandam. Ut autem ista exhortatio in nobis impleri possit, tria occurrunt nobis hic consideranda: primo, quis sit gratiae *ortus;* secundo, quis sit gratiae *usus;* et tertio, quis sit gratiae *fructus.* Nolo dicere nisi planiori modo, quo potero, ut quilibet capere possit.

4. Primo dico: si consideremus gratiae *ortum*, quaero, quid sit originale principium gratiae. Certum est, quod gratia est *datum optimum et donum perfectum, desursum descendens a Patre luminum.* Facio argumentum ex Canonica Iacobi[^p457-7]. Pono maiorem universalem affirmativam sic: *Omne datum optimum et omne donum perfectum desursum est, descen-*

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*dens a Patre luminum, apud quem non est transmutatio nec vicissitudinis obumbratio;* sed gratia, ut ostendam in sequentibus, est datum optimum et donum perfectum — totum, quod dicam, volo ordinare ad probandum istam assumtam — sed si gratia est datum optimum et donum perfectum: ergo est desursum descendens a Patre luminum.

5. Sed qua via descendit gratia in homines? Quaerit Iob dicens[^p458-1]: *Per quam viam spargitur lux, et dividitur aestus super terram?* Respondeo et dico, quod gratia descendit super mentes rationales per Verbum *incarnatum*, per Verbum *crucifixum* et per Verbum *inspiratum*. — Probatio. Dicitur in Canonica Iacobi[^p458-2]: *Voluntarie genuit nos Verbo veritatis, ut simus initium aliquod creaturae eius.* Per Verbum incarnatum descendit ad nos copia gratiarum; unde in Ioanne: *De plenitudine eius nos omnes accepimus et gratiam pro gratia.* Certum est, quod originale principium, quod est Deus, quando creavit hominem ad imaginem et similitudinem suam in statu innocentiae, ita propinquum creavit illum sibi, ut per Verbum *increatum* informabilis esset homo ad gratiam. Postquam vero homo lapsus est per peccatum, providit divina sapientia modum condescensionis per Verbum *incarnatum*, per quod homo adaptaretur ad gratiam. Et quia istud factum est in utero Virginis gloriosae, ideo dictum est ei: *Ave, gratia plena, Dominus tecum*[^p458-3]; et Apostolus Paulus suadet volentibus gratiam obtinere, ut accedant ad thronum gratiae, id est ad Virginem gloriosam. *Adeamus,* inquit, *cum fiducia ad thronum gratiae eius.* — Sic ergo prima facie occurrit nobis *Pater misericordiarum* et mater misericordiarum et Filius, qui est lux misericordiarum. Sic patet prima originatio gratiae in nobis, quae fit per Verbum *in-*
*carnatum.* O infelicissimi! qui ignorant istud initium gratiam habere non possunt.

6. Secundo, descendit gratia in nos per Verbum *crucifixum*. Non solum eramus inepti ad gratiam suscipiendam propter ignorantiam divinorum praeceptorum, immo etiam propter infirmitatem nostram et impotentiam et concupiscentiam terrenorum: ideo voluit Dominus ponere fulcimenta. Ut sanaret languores nostros, descendit in nos per Verbum *crucifixum*. Unde Apostolus ad Ephesios[^p458-4]: *Deus, qui dives est in misericordia, propter nimiam caritatem suam, qua dilexit nos; cum essemus mortui peccatis, convivificavit nos Christo, cuius gratia salvati estis.* Nos sumus vivificati Christo per Christum, quia Christus de morte triumphavit; unde non potuit ipsum mors absorbere, immo fons vitae absorbuit mortem, secundum quod dictum est[^p458-5]: *Ero mors tua, o mors.* Aliter sanari et salvari non potuimus. Unde Apostolus ad Galatas: *Non abiicio gratiam Dei; si enim per Legem iustitia, ergo gratis Christus mortuus est;* mortuus autem est Christus, ut mortuos resuscitaret ad susceptionem vitae et gratiae: ergo influitur nobis gratia per Verbum *incarnatum* et per Verbum *crucifixum*. — Et beata Virgo suscepit istud Verbum *plenum gratia*[^p458-6]; et egressus est fluvius gratiarum de eius latere, qui habet efficaciam nos sanandi.

7. Tertio oritur gratia in nobis per Verbum *inspiratum*. Quantumcumque *Deus misit Filium suum* in carnem[^p458-7], nisi credas ipsum crucifixum, non habebis gratiam. Unde Apostolus ad Titum: *Non ex operibus iustitiae, quae fecimus nos, sed secundum misericordiam suam salvos nos fecit per lavacrum regenerationis et renovationis Spiritus sancti, quem effudit abunde in nos per Iesum Christum, Salvatorem nostrum.* Carissimi! Spiritus sanctus est, qui est dator gratiarum et amor procedens a Patre et Filio. Quidquid igitur agat Pater et patiatur Filius, sine Spiritu sancto nihil est. Ipse enim iungit nos Patri et Filio. Unde Apostolus[^p458-8]: *Gratia Domini nostri Iesu Christi,* quantum ad secundum, *et caritas Dei,* quantum ad primum, *et communicatio Spiritus sancti,* quantum ad tertium, *sit cum omnibus vobis. Amen.*

8. Igitur, si vis habere amorem Filii et originalis Principii et Doni Spiritus sancti, dispone te ad gratiam. Unde igitur oritur gratia? Dico, quod oritur a Patre luminum per Verbum incarnatum, per Verbum crucifixum et per Verbum inspiratum. Nobilis influentia, quae a Deo incarnato habet originem! Multum bene deberet custodiri ista gratia; sed perdis eam per peccatum. Quomodo ausus esses introducere in domum tuam meretricem, quae totum asportaret, quidquid haberes? Diligis res temporales; multo plus deberes diligere gratiam. Cum quis dignus est vita aeterna, per peccatum facit se dignum morte aeterna. Talis multum debet puniri. Unde Apostolus ad Hebraeos[^p458-9]: *Irritam quis faciens Legem Moysi sine ulla misericordia duobus aut tribus testibus moritur. Quanto magis putatis deteriora mereri supplicia, qui Filium Dei conculcaverit et*

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*sanguinem testamenti pollutum duxerit, in quo sanctificatus est, et Spiritui gratiae contumeliam fecerit?* Si homo peccat, Filium Dei conculcat. — Descendit igitur gratia Dei ad nos per Verbum incarnatum, per Verbum crucifixum et per Verbum inspiratum. Istam nobilissimam influentiam impugnat homo per peccatum. Pro omnibus rebus de mundo non deberet homo committere peccatum. Non sine causa voluit Deus tentari. Dicitur in Ecclesiastico[^p459-1]: *Quasi a facie colubri fuge peccatum.* Coluber effundens venenum occidit, ita peccatum occidit vitam gratiae. — Patet modo, quis sit gratiae *ortus*.

9. Videamus, quis sit gratiae *usus*. Intelligere debetis, quod usus gratiae est ad hoc, quod nos ducat in profectum; ad hoc autem requiritur, quod usus gratiae sit *fidelis* respectu Dei, *virilis* in se et *liberalis* in proximum. — Primo, dico, debet usus gratiae esse *fidelis* respectu Dei. Unde Apostolus[^p459-2]: *Cum autem complacuit ei qui me segregavit ex utero matris meae et vocavit per gratiam suam, continuo non acquievi carni et sanguini.* Fidelis est qui donum, quod accipit pro alio, non diminuit. Sed quando quaeris aliquid principalius Deo, non es fidelis. Ideo dicit Apostolus: *Non acquievi carni et sanguini*, id est, non quaesivi carnalem gloriam, sed solum divinam. Sapientes in perspectiva dicunt, quod si radius perpendiculariter cadat super corpus tersum et politum; necesse est, quod per eandem viam repercutiatur. Influxus gratiae est sicut radius perpendicularis; dico de gratia gratum faciente, quia gratia gratis data est sicut radius incidentiae; necesse est igitur, quod qui gratiam Dei vere suscipit, quod gloriam Deo reddat. Unde si ad gloriam tuam praedicas, nihil melius est tibi. Super illud Ecclesiastae[^p459-3]: *Ad locum, unde exeunt flumina, revertuntur;* dicit Bernardus, quod « origo fontium mare est, virtutum et scientiarum origo est Christus ». Dicit igitur: *Ad locum, unde exeunt flumina*, scilicet gratiarum, *revertuntur, ut iterum fluant.* Sicut enim fons non habet durationem, nisi habeat continuam coniunctionem cum sua origine, nec etiam lux; sic gratia Spiritus sancti non potest vigere in anima nisi per reversionem eius in ipsius originale principium.

10. Istam reversionem et coniunctionem servat humilitas, et dissolvit superbia. Unde in Canonica Iacobi[^p459-4]: *Deus superbis resistit, humilibus autem dat gratiam.* Et quae est ratio? Quis est humilis?
Certe, qui omnia bona, quae habet, attribuit suo originali principio; sed superbus attribuit omnia sibi ipsi. Humilis continuatur cum sua origine, sed superbus discontinuatur et quasi dicit: hoc non accepi a te. Et ideo lucifer factus est obscurus, quia recessit a suo originali principio; sed Christus reduxit se in suum originale principium per humilitatem, et ideo clarus fuit. — Propter hoc dicitur in Ecclesiastico[^p459-5]: *Quanto magnus es, humilia te in omnibus.* Es archiepiscopus vel episcopus; vis invenire gratiam? Humilia te. Aliter sumus latrones, nisi nos humiliamus. Si rex ditasset aliquem, et ille non vellet recognoscere, se recepisse bona ab ipso; esset multum infidelis et deberet lapidari. Videmus aliquos exaltatos per Deum, qui tamen erigunt se contra Deum, dicentes: *Manus nostra excelsa, et Deus non fecit omnia haec*[^p459-6]. Tales et terram viventium perdunt et gratiam Spiritus sancti.

11. Secunda differentia usus gratiae est, quod debet esse *virilis* in se. Unde Apostolus ad Hebraeos[^p459-7]: *Optimum est gratia stabilire cor,* non dicit ventrem. Aliis temporibus laborastis ad stabiliendum corpora vestra. Qui vult habere brachia fortia, oportet, quod exerceat se ad opera fortia. Similiter, qui vult habere gratiam stabilientem, oportet, quod exerceat se in operibus virtutum. Apostolus[^p459-8], quando dixit: *Gratia Dei sum id quod sum;* subdit: *Abundantius omnibus laboravi.* Ergo laudas te, Apostole? Non; unde subdit: *Non ego, sed gratia Dei mecum.* Nobile exemplum est, quod aliqui cognoscant virtutem suam et non superbiant de ea. Quam virtuosa agunt aliqui cum gratia Spiritus sancti! — Samson capillatus fortissimus fuit; ibat fortitudo eius super naturam. Et quare erat fortitudo eius in septem capillis[^p459-9]? Dico, quod septem capillis significatur septiformis gratia Spiritus sancti, per quem *roboratur fortitudo eius.* Sed quando accubuit in sinum Dalilae et capillos non habebat, factus est in viribus sicut ceteri homines. Detis mihi unum sine gratia, qui posset sustinere quod beatus Laurentius sustinuit. Nihil enim potest homo facere sine gratia; et nihil est ita durum, quod homo non possit sustinere cum gratia. Unde Apostolus[^p459-10]: *Omnia possum in eo qui me confortat.*

12. Tertio debet usus gratiae esse *liberalis* in proximum. Unde in Matthaeo[^p459-11]: *Gratis accepistis, gratis date.* O sol, quare non vendis lucem tuam? Et tu, Sequana, quare non vendis guttas aquae?

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Certe, quia gratis accepit, ideo gratis communicat. Solus miser homo est, qui vendit gratiam sibi collatam. Unde intravit primo ista venditio? Certe a Simone mago, cui dixit Apostolus Petrus[^p460-1]: *Pecunia tua tecum sit in perditionem.* Vertex Apostolorum, beatus Petrus dicit: *Unusquisque ut accepit gratiam, in alterutrum ministrantes, sicut boni dispensatores multiformis gratiae Dei.* Dionysius determinat nobis usum gratiae in angelica hierarchia et caelesti[^p460-2] et dicit, quod si superiores Angeli continerent se et non vellent influere in inferiores Angelos, tunc ipsi clauderent sibi viam influentiae Dei. Si bonum, quod habes a Deo, denegas alii et vides pauperem in vita aut in merito; non es dignus vita aeterna, et vita tua est pessima et porcina[^p460-3]. — Difficile est, quod homo sit *fidelis, virilis* et *liberalis;* ideo multi errant circa *usum* gratiae.

13. Sed quis est *fructus* omnium istorum? Qui plantat vineam plantat eam propter fructum. Triplex autem est fructus gratiae, qui nunquam potest reperiri, nisi in eo qui est in gratia. Primus est *remissio culpae*, secundus est *plenitudo iustitiae*, et tertius est *perpetuatio vitae beatae.*

14. Primus, dico, fructus gratiae est *remissio culpae*. Unde Apostolus ad Romanos[^p460-4]: *Iustificati per fidem, pacem habeamus ad Deum per Dominum nostrum Iesum Christum, per quem et habemus accessum per fidem in gratiam istam, in qua stamus et gloriamur in spe gloriae filiorum Dei.* Sicut vult Philosophus, non mutatur quis de vitiositate ad virtutes nisi per assuefactionem ad contrarium habitum; ita non remittetur culpa in aeternum nisi per gratiam. Potestne avarus in liberalitatem devenire nisi per exercitium liberalitatis? Philosophus considerat vitium, in quantum dicit *deordinationem* quandam; quando habeo notitiam de Deo, iudico de peccato, quod est *offensa Dei;* nam *per privationem legis Deum inhonoras*[^p460-5]; unde necesse est, quod subiaceas vindictae Dei. Qui inordinatus
est in culpa, necesse est, quod subiaceat poenae. — Peccatum subiacet vindictae divinae; oportet igitur, quod poena sit aeterna, quia offensa est infinita. Tanta enim est offensa, quantus est ille qui offenditur; sed Deus est immensus, et maiestas est infinita: ergo et offensa est infinita: ergo et poena est infinita, non *intensive*, sed *processive;* quia impossibile est, virtutem creatam activam infinitam esse[^p460-6]. Necesse est igitur, quod virtus aeterna operetur; sed Deus infinitus est: ergo si ipse mutet animam, oportet, quod hoc fiat per aliquam influentiam gratiae. Item, gehenna non dimittitur nisi per gratiam. Videte igitur, quomodo gratia liberat a servitute peccati et diaboli[^p460-7].

15. Secundus fructus gratiae est *plenitudo iustitiae*, quae consistit in hoc, quod homo sit iustus *in se* et quoad *Deum* et quoad *proximum*, scilicet quod homo vitet malum et operetur bonum. Et quomodo? Dicit Apostolus ad Titum[^p460-8]: *Apparuit gratia Dei Salvatoris nostri omnibus hominibus, erudiens nos, ut abnegantes impietatem et saecularia desideria, sobrie, iuste et pie vivamus in hoc saeculo, exspectantes beatam spem et adventum gloriae magni Dei.* — *Apparuit gratia Dei nostri Iesu Christi* etc. Haec est gratia, quae omnia mala expellit et omnia bona tribuit: ergo in gratia est *plenitudo iustitiae.* Unde in Ecclesiastico[^p460-9] dicit Sapientia increata: *Ego mater pulcrae dilectionis et timoris et agnitionis et sanctae spei; in me omnis gratia viae et veritatis; in me omnis spes vitae et virtutis; transite ad me omnes, qui concupiscitis me, et a generationibus meis adimplemini.* Vultis esse pleni gratia et virtute? Transite ad me, scilicet ad Christum. Et qualiter? Non possumus hoc facere, nisi supra nos *elevamur;* sed aliqua impediunt nos, ne elevemur supra nos: ideo oportet, quod *insurgamus* contra illa quae nos impediunt. In ista plenitudine gratiae non collocatur, nisi qui insurgat contra se et elevetur supra se et diligat Deum super omnia et inimicum sicut se ipsum[^p460-10]; quia nomine *proximi*

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omnis homo intelligitur. Plena igitur iustitia est diligere Deum super omnia, et hoc est diligere omnem hominem, ergo et domesticum et inimicum. Sed quid faciet, quod homo levetur contra se et supra se? Certe gratia; dico, *gratia viae et veritatis.* Difficile est alicui, quod diligat inimicum, nisi per gratiam. Lapis non potest calefacere per se; sed si ponatur iuxta fornacem ardentem, potest postea calefacere. *Si diligitis qui vos diligunt,* quae gratia[^p461-1]? Diligere amicum tantum non est virtus gratiae.

16. Tertius fructus gratiae est *assecutio beatitudinis aeternae.* Unde Apostolus ad Romanos[^p461-2]: *Stipendia peccati mors; gratia autem Dei vita aeterna.* Habes plantationem vitae et mortis. Gratia Dei est *vita aeterna.* Quid autem est peccatum? Certe nihil aliud nisi arbor mortis. Hic est arbor *mortis*, et hic est arbor *vitae;* pone te in horto, ubi est *lignum vitae*[^p461-3]. Stultus esset qui plantaret arborem mortis; si plantasti arborem, in qua deberes suspendi, stultus esses. Mali igitur illam arborem peccati plantant. — Est igitur triplex fructus gratiae: primus est *remissio culpae*, secundus est *plenitudo iustitiae*, et tertius est *assecutio beatitudinis aeternae.*

17. Et secundum hoc est triplex gratia, scilicet gratia *curans*, gratia *corroborans* et gratia *consummans*[^p461-4]. — Gratia *curans datur* in septem Sacramentis contra septemplicem morbum; in iustis *custoditur* per septem exercitia iustitiae, de quibus agitur in septem Psalmis poenitentialibus. Et non sine ratione dicuntur illi septem Psalmi poenitentiales, et non alii, nec mutari possunt nec multiplicari[^p461-5]. Item, *perficitur* gratia curans in septem operibus misericordiae. — Gratia vero *corroborans* consistit in duobus. Aut enim se habet per modum *rectificantis*, et sic consistit in septem *virtutibus;* aut se habet per modum *expedientis*, et sic consistit in septem *donis Spiritus sancti*[^p461-6]. — Gratia vero *consummans* consistit in duobus septenariis, scilicet gratia consummans in *via* in septem *beatitudinibus*, quae tanguntur in Evangelio, cum dicitur[^p461-7]: *Beati pauperes, quoniam ipsorum est regnum caelorum* etc.; sed gratia consummans *patriae* in septem *dotibus*, scilicet in tribus dotibus ipsius *animae*, quae sunt *visio, fruitio* et *tentio*. Prima respondet fidei; secunda, spei; et tertia respondet caritati. Consistit etiam in quatuor dotibus *corporis*, quae in corpus redundant ex beatitudine animae et sunt *claritas, subtilitas, agilitas* et *impassibilitas;* quae respondent quatuor virtutibus cardinalibus.

18. Et sic sunt septem septenarii. Dicere de septem Sacramentis, de septem exercitiis iustitiae et de septem operibus misericordiae esset nimis longum; dicere etiam de septem beatitudinibus et de septem dotibus ad praesens esset nimis arduum. Et ideo in medio proponimus nos tenere et dicere de septem donis Spiritus sancti, quae sunt donum *sapientiae* et *intellectus*, donum *consilii* et *fortitudinis*, donum *scientiae* et *pietatis* et donum *timoris Domini*. Et procedemus non eo modo, quo procedit Isaias[^p461-8], sed incipiemus ab ultimo dono, scilicet a dono *timoris Domini;* et rogabimus Dominum, quod det nobis dona Spiritus sancti, qui cum Patre et Spiritu sancto vivit et regnat etc.

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english:
### COLLATION I.
#### *A treatment of grace is set first, according to its rise, its use and its fruit.*

### Summarium

*Introduction, number* 1. 2. — *Division of the argument,* 3. — Part I. On the rise of grace. *It comes down from above,* 4. — *And indeed through the Word incarnate, crucified and inspired,* 5-7. — *A disposition toward it and a horror of sin are required,* 8. — Part II. On the use of grace. *It ought to be faithful toward God,* 9. 10. — *Manly in itself,* 11. — *Generous toward one's neighbour,* 12. — Part III. On the fruit of grace. *This is threefold,* 13. — *The first is the remission of sins,* 14. — *The second, the fulness of justice,* 15. — *The third, the attainment of eternal blessedness,* 16. — *Hence there is a threefold grace with seven sevens,* 17. 18.

1. *We exhort you, that you receive not the grace of God in vain*[^p457-1]. — *Grace is poured abroad in thy lips, therefore hath God blessed thee for ever.* The word set down in the second place is directed to our Lord Jesus Christ, as appears in the Psalm from the text preceding and following. For there is set before it in the Psalm — where these words are written — *Beautiful above the sons of men;* and there follows: *Thy throne, O God, is for ever and ever,* and so on. He speaks therefore of Christ, who is blessed, in whom all the nations of the earth are blessed. *In thy seed shall all the nations be blessed,* was said to Abraham[^p457-2]; and since Christ is the Word through which all things are blessed; and he who is blessed by God the Father is blessed by Christ: therefore all things are blessed through Christ.

2. It is said in Ecclesiastes[^p457-3]: *The words of the mouth of a wise man are grace.* True is what is written in John: *The law was given by Moses, but grace and truth came by Christ.* For salvation two things are necessary, namely the knowledge of truth and the exercise of virtue. The knowledge of truth is had through the Law, but the exercise of virtue is had through grace. « Virtue is a good quality of the mind, by which one lives rightly, which no one uses ill, which God works in us[^p457-4] ». The Law stands to grace as the apprehensive power stands to the motive power, and as the instrument stands to the operative power. Suppose a bird had sight to see the sky and had no power in its wings: it could not fly, nor reach it. So, however much the Jew may glory in the Law, since he is without grace, he is nothing. A craftsman, when he has an instrument through which he works, unless he has operative power in his hands, can do nothing good. O faithless Jew, thou hast the Law in thy hand, but unless thou hast the operative power, in vain dost thou think that thou hast the Law. Therefore no one is saved through the Law, unless grace be present. And so it is clear that the grace of God is far more excellent than the Law itself. — At another time I spoke to you of the law of the decalogue[^p457-5], and now I shall speak to you of grace; and grace is more necessary to us than the Law; and to the fruitful receiving of that grace our mother the Church and the Apostle Paul exhort us. And at the outset we shall ask the Lord that our words may serve grace, and that the intention of our mind, if it have grace, may be strengthened in words, so that we may be able to say something that is to the praise of God and the salvation of our souls.

3. *We exhort you*[^p457-6] etc. The Apostle Paul in this brief word rouses us to the *receiving* of divine grace, to the *keeping* of what has been received, and to the *multiplying* of grace received and kept. He exhorts us *that we receive not the grace of God in vain*, but that we receive it fruitfully: therefore he means to say that we should be ready for the receiving, the keeping and the multiplying of the grace of God. But that this exhortation may be fulfilled in us, three things here come before us to be considered: first, what the *rise* of grace is; second, what the *use* of grace is; and third, what the *fruit* of grace is. I wish to speak only in the plainer manner I can, so that anyone may grasp it.

4. First I say: if we consider the *rise* of grace, I ask what the original principle of grace is. It is certain that grace is *the best gift and the perfect gift, coming down from above from the Father of lights.* I make an argument from the Canonical Epistle of James[^p457-7]. I lay down the universal affirmative major thus: *Every best gift and every perfect gift is from above, coming down*

*from the Father of lights, with whom there is no change nor shadow of alteration;* but grace, as I shall show in what follows, is the best gift and the perfect gift — the whole of what I shall say I mean to order toward proving that assumed premise — but if grace is the best gift and the perfect gift: therefore it is from above, coming down from the Father of lights.

5. But by what way does grace come down into men? Job asks, saying[^p458-1]: *By what way is the light spread, and heat divided upon the earth?* I answer and say that grace comes down upon rational minds through the Word *incarnate*, through the Word *crucified* and through the Word *inspired*. — The proof. It is said in the Canonical Epistle of James[^p458-2]: *Of his own will hath he begotten us by the word of truth, that we might be some beginning of his creature.* Through the Word incarnate there came down to us an abundance of graces; whence in John: *Of his fulness we all have received, and grace for grace.* It is certain that the original principle, which is God, when he created man to his own image and likeness in the state of innocence, created him so near to himself that through the *uncreated* Word man was capable of being informed unto grace. But after man fell through sin, the divine wisdom provided a mode of condescension through the Word *incarnate*, by which man might be fitted for grace. And because this was done in the womb of the glorious Virgin, therefore it was said to her: *Hail, full of grace, the Lord is with thee*[^p458-3]; and the Apostle Paul urges those who wish to obtain grace to draw near to the throne of grace, that is, to the glorious Virgin. *Let us go,* he says, *with confidence to the throne of his grace.* — So then at first sight there meet us the *Father of mercies* and the mother of mercies and the Son, who is the light of mercies. So the first origination of grace in us is clear, which comes about through the Word *incarnate*. O most wretched men! they who are ignorant of this beginning cannot have grace.

6. Second, grace comes down into us through the Word *crucified*. Not only were we unfit for the receiving of grace on account of ignorance of the divine commandments, but even on account of our infirmity and impotence and covetousness of earthly things: therefore the Lord willed to set supports beneath us. That he might heal our ailments, he came down into us through the Word *crucified*. Whence the Apostle to the Ephesians[^p458-4]: *God, who is rich in mercy, for his exceeding charity wherewith he loved us; even when we were dead in sins, hath quickened us together in Christ, by whose grace you are saved.* We are quickened in Christ through Christ, because Christ triumphed over death; whence death could not swallow him up, but rather the fountain of life swallowed up death, according to what was said[^p458-5]: *O death, I will be thy death.* Otherwise we could not be healed and saved. Whence the Apostle to the Galatians: *I cast not away the grace of God; for if justice be by the Law, then Christ died in vain;* but Christ died that he might raise the dead to the receiving of life and grace: therefore grace is poured into us through the Word *incarnate* and through the Word *crucified*. — And the blessed Virgin received that Word *full of grace*[^p458-6]; and a river of graces went forth from her side, which has the power to heal us.

7. Third, grace arises in us through the Word *inspired*. However much *God sent his Son* in the flesh[^p458-7], unless thou believe him crucified, thou shalt not have grace. Whence the Apostle to Titus: *Not by the works of justice which we have done, but according to his mercy he saved us, by the laver of regeneration and renovation of the Holy Spirit, whom he hath poured forth upon us abundantly through Jesus Christ our Saviour.* Dearly beloved! It is the Holy Spirit who is the giver of graces and the love proceeding from the Father and the Son. Whatever therefore the Father may do and the Son may suffer, without the Holy Spirit it is nothing. For he it is who joins us to the Father and the Son. Whence the Apostle[^p458-8]: *The grace of our Lord Jesus Christ,* as to the second, *and the charity of God,* as to the first, *and the communication of the Holy Spirit,* as to the third, *be with you all. Amen.*

8. Therefore, if thou wilt have the love of the Son and of the original Principle and of the Gift, the Holy Spirit, dispose thyself for grace. Whence then does grace arise? I say that it arises from the Father of lights through the Word incarnate, through the Word crucified and through the Word inspired. A noble inflowing, which has its origin from God incarnate! This grace ought to be guarded very well; but thou losest it through sin. How wouldst thou dare to bring into thy house a harlot who would carry off everything, whatever thou hadst? Thou lovest temporal things; much more oughtest thou to love grace. When a man is worthy of eternal life, through sin he makes himself worthy of eternal death. Such a one deserves to be greatly punished. Whence the Apostle to the Hebrews[^p458-9]: *A man making void the law of Moses dieth without any mercy under two or three witnesses. How much more, do you think, he deserveth worse punishments, who hath trodden under foot the Son of God and*

*hath esteemed the blood of the testament unclean, by which he was sanctified, and hath offered an affront to the Spirit of grace?* If a man sins, he treads under foot the Son of God. — Therefore the grace of God comes down to us through the Word incarnate, through the Word crucified and through the Word inspired. This most noble inflowing man assails through sin. For all the things in the world a man ought not to commit sin. Not without cause did God will to be tempted. It is said in Ecclesiasticus[^p459-1]: *Flee from sin as from the face of a serpent.* A serpent pouring out venom kills; so sin kills the life of grace. — Now it is clear what the *rise* of grace is.

9. Let us see what the *use* of grace is. You must understand that the use of grace is to this end, that it may lead us into advancement; and for this it is required that the use of grace be *faithful* toward God, *manly* in oneself and *generous* toward one's neighbour. — First, I say, the use of grace ought to be *faithful* toward God. Whence the Apostle[^p459-2]: *But when it pleased him who separated me from my mother's womb and called me by his grace, immediately I condescended not to flesh and blood.* He is faithful who does not diminish the gift he receives on another's behalf. But when thou seekest anything more principal than God, thou art not faithful. Therefore the Apostle says: *I condescended not to flesh and blood*, that is, I sought not carnal glory, but only the divine. Those learned in optics say that if a ray fall perpendicularly upon a body wiped clean and polished, it must needs be reflected back by the same way. The inflowing of grace is like a perpendicular ray; I speak of grace that makes pleasing, since grace freely given is like a ray of incidence; it is necessary therefore that he who truly receives the grace of God should render glory to God. Whence if thou preachest for thine own glory, nothing is the better for thee. Upon that word of Ecclesiastes[^p459-3]: *Unto the place from whence the rivers come out, they return;* Bernard says that « the origin of springs is the sea, the origin of virtues and of the sciences is Christ ». He says therefore: *Unto the place from whence the rivers come out*, namely of graces, *they return, that they may flow again.* For just as a spring has no lasting, unless it have continual conjunction with its origin, nor light either; so the grace of the Holy Spirit cannot flourish in the soul except through its return into its own original principle.

10. This return and conjunction humility preserves, and pride dissolves. Whence in the Canonical Epistle of James[^p459-4]: *God resisteth the proud, but to the humble he giveth grace.* And what is the reason? Who is humble? Surely he who attributes all the good things he has to his original principle; but the proud man attributes everything to himself. The humble man is continued with his origin, but the proud man is discontinued and as it were says: this I did not receive from thee. And therefore Lucifer was made dark, because he withdrew from his original principle; but Christ led himself back into his original principle through humility, and therefore he was bright. — On this account it is said in Ecclesiasticus[^p459-5]: *The greater thou art, humble thyself in all things.* Art thou an archbishop or a bishop; wilt thou find grace? Humble thyself. Otherwise we are thieves, unless we humble ourselves. If a king had enriched a man, and that man were unwilling to acknowledge that he had received goods from him, he would be very unfaithful and would deserve to be stoned. We see some men exalted by God who nevertheless raise themselves against God, saying: *Our hand is high, and God hath not done all these things*[^p459-6]. Such men lose both the land of the living and the grace of the Holy Spirit.

11. The second mark of the use of grace is that it ought to be *manly* in itself. Whence the Apostle to the Hebrews[^p459-7]: *It is best to establish the heart with grace,* he does not say the belly. At other times you have laboured to establish your bodies. He who wishes to have strong arms must exercise himself in strong works. Likewise, he who wishes to have establishing grace must exercise himself in the works of the virtues. The Apostle[^p459-8], when he said: *By the grace of God I am what I am;* adds: *I have laboured more abundantly than all.* Dost thou then praise thyself, O Apostle? No; whence he adds: *Not I, but the grace of God with me.* It is a noble example that some should know their own virtue and not be proud of it. How virtuously do some men act with the grace of the Holy Spirit! — Samson with his hair was exceedingly strong; his strength went beyond nature. And why was his strength in seven locks of hair[^p459-9]? I say that by the seven locks is signified the sevenfold grace of the Holy Spirit, by whom *his strength is made firm.* But when he lay down in Dalila's lap and had not his hair, he became in strength like other men. Give me one man without grace who could endure what blessed Lawrence endured. For man can do nothing without grace; and nothing is so hard that a man cannot endure it with grace. Whence the Apostle[^p459-10]: *I can do all things in him who strengtheneth me.*

12. Third, the use of grace ought to be *generous* toward one's neighbour. Whence in Matthew[^p459-11]: *Freely have you received, freely give.* O sun, why dost thou not sell thy light? And thou, Seine, why dost thou not sell thy drops of water?

Surely, because it has received freely, therefore it communicates freely. Only wretched man is the one who sells the grace conferred on him. Whence did this selling first come in? Surely from Simon Magus, to whom the Apostle Peter said[^p460-1]: *Thy money be with thee unto perdition.* The chief of the Apostles, blessed Peter, says: *As every man hath received grace, ministering the same one to another, as good stewards of the manifold grace of God.* Dionysius determines for us the use of grace in the angelic and heavenly hierarchy[^p460-2] and says that if the higher Angels were to hold themselves back and were unwilling to pour into the lower Angels, then they would close against themselves the way of God's inflowing. If thou deniest to another the good which thou hast from God, and seest a man poor in life or in merit, thou art not worthy of eternal life, and thy life is most base and swinish[^p460-3]. — It is difficult for a man to be *faithful, manly* and *generous;* therefore many go astray concerning the *use* of grace.

13. But what is the *fruit* of all these? He who plants a vineyard plants it for the fruit. Now the fruit of grace is threefold, and it can never be found except in one who is in grace. The first is *the remission of sin*, the second is *the fulness of justice*, and the third is *the perpetuation of the blessed life.*

14. The first fruit of grace, I say, is *the remission of sin*. Whence the Apostle to the Romans[^p460-4]: *Being justified by faith, let us have peace with God through our Lord Jesus Christ, by whom also we have access through faith into this grace, wherein we stand and glory in the hope of the glory of the sons of God.* As the Philosopher would have it, no one is changed from viciousness to the virtues except through habituation to the contrary habit; so sin will not be remitted for ever except through grace. Can a miser come to generosity except through the exercise of generosity? The Philosopher considers vice insofar as it states a certain *disorder;* when I have knowledge of God, I judge of sin that it is *an offence against God;* for *by the privation of the law thou dishonourest God*[^p460-5]; whence it is necessary that thou lie under the vengeance of God. He who is disordered in fault must needs lie under punishment. — Sin lies under the divine vengeance; it is fitting therefore that the punishment be eternal, since the offence is infinite. For the offence is as great as he is who is offended; but God is immense, and his majesty is infinite: therefore the offence too is infinite: therefore the punishment too is infinite, not *intensively*, but *by prolongation;* since it is impossible that a created active power be infinite[^p460-6]. It is necessary therefore that an eternal power should work; but God is infinite: therefore if he himself is to change the soul, this must come about through some inflowing of grace. Again, hell is not remitted except through grace. See therefore how grace frees from the servitude of sin and of the devil[^p460-7].

15. The second fruit of grace is *the fulness of justice*, which consists in this, that a man be just *in himself* and as regards *God* and as regards *his neighbour*, namely that a man shun evil and do good. And how? The Apostle says to Titus[^p460-8]: *The grace of God our Saviour hath appeared to all men, instructing us that, denying ungodliness and worldly desires, we should live soberly and justly and godly in this world, looking for the blessed hope and coming of the glory of the great God.* — *The grace of God our Lord Jesus Christ hath appeared* etc. This is the grace which drives out all evils and bestows all goods: therefore in grace is *the fulness of justice.* Whence in Ecclesiasticus[^p460-9] the uncreated Wisdom says: *I am the mother of fair love and of fear and of knowledge and of holy hope; in me is all grace of the way and of the truth; in me is all hope of life and of virtue; come over to me, all ye that desire me, and be filled with my fruits.* Do you wish to be full of grace and virtue? Come over to me, that is, to Christ. And how? We cannot do this unless we are *raised* above ourselves; but certain things hinder us from being raised above ourselves: therefore it is fitting that we *rise up* against those things which hinder us. In this fulness of grace no one is set except he who rises up against himself and is raised above himself and loves God above all things and his enemy as himself[^p460-10]; since by the name of *neighbour*

every man is understood. Full justice therefore is to love God above all things, and this is to love every man, and so both the member of one's household and one's enemy. But what will bring it about that a man be lifted against himself and above himself? Surely grace; I mean, *the grace of the way and of the truth.* It is difficult for anyone to love his enemy, except through grace. A stone cannot give heat of itself; but if it be set beside a burning furnace, it can afterward give heat. *If you love them that love you,* what grace is that[^p461-1]? To love only a friend is not the power of grace.

16. The third fruit of grace is *the attainment of eternal blessedness.* Whence the Apostle to the Romans[^p461-2]: *The wages of sin is death; but the grace of God, life everlasting.* Thou hast the planting of life and of death. The grace of God is *life everlasting.* But what is sin? Surely nothing else but the tree of death. Here is the tree of *death*, and here is the tree of *life;* set thyself in the garden, where is *the tree of life*[^p461-3]. He would be a fool who should plant the tree of death; if thou hast planted a tree on which thou oughtest to be hanged, thou wouldst be a fool. The wicked therefore plant that tree of sin. — There is therefore a threefold fruit of grace: the first is *the remission of sin*, the second is *the fulness of justice*, and the third is *the attainment of eternal blessedness.*

17. And according to this there is a threefold grace, namely the grace that *heals*, the grace that *strengthens* and the grace that *consummates*[^p461-4]. — The grace that heals *is given* in the seven Sacraments against the sevenfold sickness; in the just it *is kept* through the seven exercises of justice, which are treated in the seven penitential Psalms. And not without reason are those seven Psalms called penitential, and not others, nor can they be changed nor multiplied[^p461-5]. Again, the healing grace *is perfected* in the seven works of mercy. — But the grace that *strengthens* consists in two things. For either it stands after the manner of *setting right*, and so consists in the seven *virtues;* or it stands after the manner of *making ready*, and so consists in the seven *gifts of the Holy Spirit*[^p461-6]. — But the grace that *consummates* consists in two sevens, namely the grace consummating *on the way* in the seven *beatitudes*, which are touched on in the Gospel, when it is said[^p461-7]: *Blessed are the poor, for theirs is the kingdom of heaven* etc.; but the grace consummating *of the fatherland* in the seven *dowries*, namely in the three dowries of the *soul* itself, which are *vision, fruition* and *holding*. The first answers to faith; the second, to hope; and the third answers to charity. It consists also in the four dowries of the *body*, which redound into the body from the blessedness of the soul and are *brightness, subtlety, agility* and *impassibility;* which answer to the four cardinal virtues.

18. And so there are seven sevens. To speak of the seven Sacraments, of the seven exercises of justice and of the seven works of mercy would be too long; to speak also of the seven beatitudes and of the seven dowries would for the present be too arduous. And therefore we propose to hold to the middle and to speak of the seven gifts of the Holy Spirit, which are the gift of *wisdom* and of *understanding*, the gift of *counsel* and of *fortitude*, the gift of *knowledge* and of *piety* and the gift of *the fear of the Lord*. And we shall proceed not in that manner in which Isaias proceeds[^p461-8], but we shall begin from the last gift, namely from the gift of *the fear of the Lord;* and we shall ask the Lord that he give us the gifts of the Holy Spirit, who with the Father and the Holy Spirit lives and reigns etc.

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la: Epist. II. Cor. 6, 1: Adiuvantes autem exhortamur, ne etc. Seq. locus Ps. 44, 3, ubi etiam dicitur: *Speciosus forma* etc., et v. 7: *Sedes tua* etc., quae verba secundum Hebr. 1, 8. referuntur ad Christum, Filium Dei.

en: II Corinthians 6:1: *And we helping do exhort you, that…* etc. The following passage is Psalm 44:3, where it is also said: *Beautiful above* etc., and v. 7: *Thy throne* etc., which words according to Hebrews 1:8 are referred to Christ, the Son of God.

la: Gen. 22, 18. et 26, 4. — Quae sequuntur exhibentur sermonis genere ob omissionem plurium satis abrupto. Idem pluries occurrit.

en: Genesis 22:18 and 26:4. — What follows is presented in a style of discourse rather abrupt on account of the omission of a good deal. The same occurs several times.

la: Cap. 10, 12. Seq. locus est Ioan. 1, 17.

en: Chapter 10:12. The following passage is John 1:17.

la: De hac definitione, quae est secundum August., cfr. II. Sent. lit. Magistri d. XXVII. c. 5, et ibid. Comment. dub. 3.

en: On this definition, which is according to Augustine, compare II Sentences, the text of the Master, d. XXVII, c. 5, and the Commentary on the same place, dubium 3.

la: Vide infra opusculum de Decem Praeceptis. — Ultima prologi propositio in A brevius contrahitur.

en: See below the opuscule *On the Ten Commandments*. — The last proposition of the prologue is more briefly compressed in A.

la: Epist. II. Cor. 6, 1. Vide supra nota 1.

en: II Corinthians 6:1. See above, note 1.

en: Chapter 1:17.

en: Chapter 38:24.

la: Cap. 1, 18. — Seq. locus est Ioan. 1, 16. Subinde respicitur Gen. 1, 26: Faciamus hominem ad imaginem et similitudinem nostram. — De statu primitivo cfr. II. Sent. d. 29. a. 2. q. 1. 2.

en: Chapter 1:18. — The following passage is John 1:16. Immediately after, Genesis 1:26 is looked to: *Let us make man to our image and likeness.* — On the primitive state compare II Sentences, d. 29, a. 2, q. 1 and 2.

la: Luc. 1, 28. — Hebr. 4, 16: Adeamus ergo cum fiducia ad thronum gratiae, ut misericordiam consequamur et gratiam inveniamus in auxilio opportuno. Deinde allegatur II. Cor. 1, 3: Pater misericordiarum. — Subinde omisimus propositionem, quae melius immediate post in A repetitur, sed in B omittitur.

en: Luke 1:28. — Hebrews 4:16: *Let us go therefore with confidence to the throne of grace, that we may obtain mercy and find grace in seasonable aid.* Then II Corinthians 1:3 is adduced: *The Father of mercies.* — Immediately after, we have omitted a proposition which is better repeated just afterwards in A, but is omitted in B.

la: Cap. 2, 4. et 5. Pro *Christo* Vulgata *in Christo*. — Paulo superius respicitur Isai. 53, 4: Vere languores nostros ipse tulit etc. Cfr. Breviloq. p. III. c. 5; ubi de ignorantia etc.

en: Chapter 2:4 and 5. For *Christo* the Vulgate has *in Christo*. — A little above, Isaias 53:4 is looked to: *Surely he hath borne our infirmities* etc. Compare *Breviloquium* p. III, c. 5, where he treats of ignorance etc.

la: Osee 13, 14. — Seq. locus est Gal. 2, 21.

en: Osee 13:14. — The following passage is Galatians 2:21.

la: Ioan. 1, 14: Verbum… plenum gratiae.

en: John 1:14: *The Word… full of grace.*

la: Gal. 4, 4. — Seq. locus est Tit. 3, 5-7.

en: Galatians 4:4. — The following passage is Titus 3:5-7.

la: Epist. II. Cor. 13, 13. — Verba intercalata *quantum ad…* supplevimus ex Bonelli Suppl. III. col. 421.

en: II Corinthians 13:13. — The interpolated words *quantum ad…* we have supplied from Bonelli, *Supplementum* III, col. 421.

en: Chapter 10:28 and 29.

la: Cap. 21, 2: Quasi… fuge peccata. — De tentatione Christi cfr. Matth. 4, 1. seqq.

en: Chapter 21:2: *As from… flee from sins.* — On the temptation of Christ compare Matthew 4:1 ff.

la: Gal. 1, 15. et 16. Vulgata plura addit.

en: Galatians 1:15 and 16. The Vulgate adds more.

la: Cap. 1, 7. — Sententia Bernardi habetur Serm. 13. in Cantic. n. 1.

en: Chapter 1:7. — Bernard's saying is found in *Sermon* 13 *on the Canticle*, n. 1.

en: Chapter 4:6.

la: Cap. 3, 20: Quanto… omnibus et coram Deo invenies gratiam.

en: Chapter 3:20: *The greater… in all things, and thou shalt find grace before God.*

en: Deuteronomy 32:27.

en: Chapter 13:9.

la: Epist. I. Cor. 15, 10, ubi etiam duo seqq. loci.

en: I Corinthians 15:10, where the two following passages are also found.

la: Iudic. 16, 19: At illa [Dalila] dormire eum fecit… et in sinu suo reclinare caput. Vocavitque tonsorem et rasit septem crines eius, et coepit abigere eum et a se repellere; statim enim ab eo fortitudo discessit. Cfr. Isidor., Comment. sive Quaest. in Iudic. c. 8. n. 7. (cuius verba allegantur in Glossa *ordinaria* apud Strabum et Lyranum), ubi docet, per Nazaraei crines significari gratiam Spiritus S.; infra respicitur Dan. 8, 24.

en: Judges 16:19: *But she [Dalila] made him sleep… and to lay his head upon her lap. And she called a barber and shaved his seven locks, and began to drive him away and thrust him from her; for immediately his strength departed from him.* Compare Isidore, *Commentary* or *Questions on Judges* c. 8, n. 7 (whose words are adduced in the *Glossa ordinaria* in Strabo and Lyra), where he teaches that by the Nazarite's locks is signified the grace of the Holy Spirit; below, Daniel 8:24 is looked to.

la: Phil. 4, 13. — Ioan. 15, 5: Sine me nihil potestis facere.

en: Philippians 4:13. — John 15:5: *Without me you can do nothing.*

en: Chapter 10:8.

la: Act. 8, 20. — Seq. locus est I. Petr. 4, 10.

en: Acts 8:20. — The following passage is I Peter 4:10.

la: Cap. 3. § 2, ubi secundum abbatem Vercellensem in describendo scopo hierarchiae dicitur: Ita quod superiores ipsam claritatem [divinam] suis inferioribus copiose cum splendore influant, secundum quod est eis divinitus constitutum. Illicitum est enim et superioribus, qui perficiunt, et inferioribus, qui ab eisdem perficiuntur, aliquid operari praeterquam singulis ordinatum est a Deo, principe perfectionis; siquidem necessaria est eis divinae ordinationis observantia ad hoc, ut in suae felicitatis statu persistant et divina claritate ipsos deificante perfruantur et ad ipsam reformentur iuxta cuiuslibet sanctarum mentium capacitatem; quod summe desiderant.

en: Chapter 3, § 2, where, according to the Abbot of Vercelli in describing the scope of the hierarchy, it is said: *So that the higher pour that brightness [divine] copiously with splendour into their inferiors, according as has been divinely appointed for them. For it is unlawful both for the higher, who perfect, and for the lower, who are perfected by them, to work anything beyond what has been ordained by God, the prince of perfection, for each; since the observance of the divine ordination is necessary for them to this end, that they may persist in the state of their happiness and enjoy to the full the divine brightness that deifies them and be re-formed unto it according to the capacity of each of the holy minds; which they supremely desire.*

la: Epist. I. Ioan. 3, 17: Qui habuerit substantiam huius mundi et viderit fratrem suum necessitatem habere et clauserit viscera sua ab eo, quomodo caritas Dei manet in eo? Cfr. Iac. 2, 15. seqq.

en: I John 3:17: *He that hath the substance of this world and shall see his brother in need and shall shut up his bowels from him, how doth the charity of God abide in him?* Compare James 2:15 ff.

la: Cap. 5, 1. seq. — De sententia Aristotelis vide eius lib. de Praedicam. c. *de Oppositis*, ubi ad explicandum, quod in quibusdam de uno contrario in aliud mutatio sit possibilis, proponitur exemplum de *pravo*, qui ad meliores exercitationes deductus, si perseveret et semper proficiat, perfecte mutabitur et in contrarium habitum restituetur. Cfr. II. Ethic. c. 1. seqq., ubi ostenditur, quod virtus *assuefactione* operationum bonarum acquiratur.

en: Chapter 5:1 f. — On the opinion of Aristotle see his book *On the Categories*, chapter *On Opposites*, where, to explain that in certain cases a change from one contrary into the other is possible, the example is proposed of *the depraved man*, who, being led to better exercises, if he persevere and always advance, will be perfectly changed and restored to the contrary habit. Compare II *Ethics* c. 1 ff., where it is shown that virtue is acquired *by habituation* to good operations.

la: Rom. 2, 23. — Vitium, secundum Aristot., VII. Phys. text. 18. (c. 3.), est corruptio et remotio perfectionis secundum naturam. Idem II. Ethic. c. 6. docet, vitium consistere aut in excessu, aut in defectu. — August., Epist. 140. (alias 120.) c. 2. n. 4: Qui enim iniuste se ordinat in peccatis iuste ordinatur in poenis. Cfr. supra pag. 335, nota 2.

en: Romans 2:23. — Vice, according to Aristotle, VII *Physics* text 18 (c. 3), is the corruption and removal of a perfection according to nature. The same author, II *Ethics* c. 6, teaches that vice consists either in excess or in defect. — Augustine, *Letter* 140 (alias 120) c. 2, n. 4: *For he who orders himself unjustly in sins is justly ordered in punishments.* Compare above, p. 335, note 2.

la: Cfr. IV. Sent. d. 44. p. II. a. 1. q. 1. fundam. 5. Vide etiam ibid. d. 15. p. I. q. 1. et III. Sent. d. 20. q. 3. seq.

en: Compare IV Sentences, d. 44, p. II, a. 1, q. 1, fundamentum 5. See also the same work, d. 15, p. I, q. 1, and III Sentences, d. 20, q. 3 f.

la: Vide Rom. 6, 16. seqq.

en: See Romans 6:16 ff.

la: Cap. 2, 11-13. — De iustitiae plenitudine cfr. supra pag. 121, nota 3. et tom. III. pag. 728, nota 2, ubi ipsius partes *integrales* exhibentur, scil. declinare a malo et facere bonum (Ps. 36, 27.).

en: Chapter 2:11-13. — On the fulness of justice compare above, p. 121, note 3, and tome III, p. 728, note 2, where its *integral* parts are set out, namely to decline from evil and to do good (Psalm 36:27).

la: Matth. 5, 43. seq.: Audistis, quia dictum est: Diliges proximum tuum, et odio habebis inimicum tuum. Ego autem dico vobis: Diligite inimicos vestros etc. Ibid. 22, 39: Diliges proximum tuum sicut te ipsum. — August., I. de Doctr. christiana, c. 30. n. 32: Manifestum est, omnem hominem *proximum* esse deputandum. Cfr. III. Sent. lit. Magistri, d. XXVIII. c. 3.

en: Matthew 5:43 f.: *You have heard that it hath been said: Thou shalt love thy neighbour and hate thy enemy. But I say to you: Love your enemies* etc. The same book, 22:39: *Thou shalt love thy neighbour as thyself.* — Augustine, I *On Christian Doctrine*, c. 30, n. 32: *It is manifest that every man is to be accounted a* neighbour. Compare III Sentences, the text of the Master, d. XXVIII, c. 3.

la: Matth. 5, 46: Si enim diligitis eos qui vos diligunt, quam mercedem habebitis? nonne et publicani hoc faciunt?

en: Matthew 5:46: *For if you love them that love you, what reward shall you have? do not even the publicans this?*

en: Chapter 6:23.

la: Respicitur Gen. 2, 9: Produxitque Dominus… lignum etiam vitae in medio paradisi, lignumque scientiae boni et mali.

en: Genesis 2:9 is looked to: *And the Lord brought forth… the tree of life also in the midst of paradise, and the tree of knowledge of good and evil.*

la: Cfr. IV. Sent. d. 1. p. I. q. 6. — Ibid. d. 2. a. 1. q. 3. deducitur numerus Sacramentorum ex septiformi morbo *culpae* (originalis, mortalis, venialis) et *poenae* (ignorantiae, infirmitatis, malitiae, concupiscentiae), de quo vide etiam supra Breviloq. p. VI. c. 3.

en: Compare IV Sentences, d. 1, p. I, q. 6. — In the same work, d. 2, a. 1, q. 3, the number of the Sacraments is deduced from the sevenfold sickness of *fault* (original, mortal, venial) and of *punishment* (ignorance, infirmity, malice, concupiscence), on which see also above, *Breviloquium* p. VI, c. 3.

la: Alcuin. et Innocent. III. in *Praefatione* expositionis in VII Ps. poenitentiales, numerum horum Psalmorum derivant ex *perfectione* septenarii. Alcuin. ait: Notissimum quippe est, in sancta Scriptura magnam habere perfectionem septenarium in significatione ubique numerum… quocirca propter perfectam remissionem peccatorum, quam in baptismo accepimus, vel etiam lacrymis confessionis et poenitentiae, Psalmi poenitentiales septenario numero consecrantur. Innocent. III. dicit: « Verum, etsi plures sint Psalmi poenitentiales, ratione tamen mysterii septem solummodo sunt excepti de pluribus, qui appropriato vocabulo *poenitentiales* dicuntur… Septenarius enim numerus est sacratus propter septem dona Spiritus sancti » etc. Praeter hanc generalem rationem addit specialem: Ideo poenitentiales Psalmi septenario sunt numero comprehensi, ut peccata, quae sub hoc numero praevaricando committimus, sub eodem numero poenitendo deleamus. Septem enim sunt vitia principalia, ex quibus universa peccata nascuntur… ut et, quemadmodum maculae criminum in hoc saeculo septem dierum hebdomada contrahuntur, ita horum septem Psalmorum poenitentia diluuntur etc. Cfr. etiam Gregor., Exposit. in VII Ps. poenit. Idem lib. XIX. Moral. c. 23. n. 38. docet, opera *iustitiae* praemitti debere operibus *misericordiae*: Ille quippe bene agit quae pia sunt, qui scit prius servare quae iusta, ut collatus in proximos rivus misericordiae de iustitiae fonte ducatur. Nam multi proximis quasi opera misericordiae impendunt, sed iniustitiae facta non deserunt… Unde scriptum est [Eccli. 30, 24.]: *Miserere animae tuae, placens Deo.* — De operibus misericordiae vide Matth. 25, 35. et 36.

en: Alcuin and Innocent III, in the *Preface* to the exposition on the seven penitential Psalms, derive the number of these Psalms from the *perfection* of the number seven. Alcuin says: *It is indeed very well known that in holy Scripture the number seven has a great perfection in signification everywhere… wherefore, on account of the perfect remission of sins which we received in baptism, or also by the tears of confession and penance, the penitential Psalms are consecrated by the number seven.* Innocent III says: « *But although there be more penitential Psalms, yet by reason of the mystery only seven are taken out of the many, which by an appropriated word are called* penitential… *For the number seven is hallowed on account of the seven gifts of the Holy Spirit* » etc. Besides this general reason he adds a special one: *The penitential Psalms are therefore comprised in the number seven, so that the sins which under this number we commit by transgressing, we may under the same number blot out by repenting. For there are seven principal vices, from which all sins are born… so that also, just as the stains of crimes are contracted in this world in a week of seven days, so by the penance of these seven Psalms they are washed away* etc. Compare also Gregory, *Exposition on the seven penitential Psalms.* The same author, book XIX of the *Morals*, c. 23, n. 38, teaches that the works of *justice* ought to be set before the works of *mercy*: *For he indeed does well the things that are dutiful, who knows first to keep the things that are just, so that the stream of mercy poured out upon one's neighbours may be led from the fountain of justice. For many bestow as it were works of mercy upon their neighbours, but do not forsake the deeds of injustice… Whence it is written [Ecclesiasticus 30:24]:* Have pity on thy own soul, pleasing God. — On the works of mercy see Matthew 25:35 and 36.

la: Cfr. supra Breviloq. p. V. c. 4. et 5.

en: Compare above, *Breviloquium* p. V, c. 4 and 5.

la: Matth. 5, 3. seqq. Cfr. supra Breviloq. p. V. c. 6. et p. VII. c. 7.

en: Matthew 5:3 ff. Compare above, *Breviloquium* p. V, c. 6, and p. VII, c. 7.

en: Chapter 11:2 and 3. ---

translators_notes:
**Page span — closed positively.** Collatio I runs **pp. 457–461**, eighteen numbered paragraphs,
opening on p. 457 under the display heading `COLLATIO I.` and closing at the foot of p. 461's right
column at *…qui cum Patre et Spiritu sancto vivit et regnat etc.* The end is fixed **from the
`COLLATIO II.` display heading standing at the head of p. 462**, above both columns, never from the
white space below the last line. The volume index's claim (I = 457, II = 462) is thereby confirmed
rather than assumed. The work opens here: **p. 455 is the half-title** (`SERAPHICI DOCTORIS / SANCTI
BONAVENTURAE / COLLATIONES / DE SEPTEM DONIS SPIRITUS SANCTI`, with **no alternate title**, unlike
the Hexaemeron's *sive Illuminationes Ecclesiae*) and **p. 456 is measured blank** (0.084 % dark
pixels at the `< 160` threshold — scan noise only).

**⛔ `COLLATIO I.` CARRIES NO APPARATUS ANCHOR — the Hexaemeron's decisive test comes out the other
way in this work.** Read at 10× on the 450 dpi plate and compared side by side with p. 329, which
does carry one: p. 329's anchor is a well-formed superscript standing **after** the period, and is
answered by a footer note documenting the work's title in the codices; p. 457's only mark is a
comma-shaped speck **between** `COLLATIO` and `I.`, at cap height, of no digit shape, and **nothing
stands after the period.** All seven of p. 457's notes are body-anchored (n. 1 is the *Hortamur vos*
scripture note on ¶ 1). The collatio is still the chunk unit — settled by the volume index, which
lists exactly nine and nothing finer, and by Quaracchi's own citation practice — **but not by an
anchor.** ⚠ The raw OCR cannot answer this either way: both headings render as
`COLLATIO<double space><numeral>`, because Vol V's OCR carries no footnote numerals at all. The
question is only ever answerable on the plate. Recorded in `manual-review/septem-donis-pilot-scouting.md`
and frozen in the repo CLAUDE.md.

**Summarium.** Rendered, not trimmed, per the standing rule: it is display matter set in the text
block, in small italic with a small-cap opener, and **it carries no anchor.** The header prints
`SUMMARIUM` and the raw garbles it to `SuM.MARiiiM` — found by content, not by header grep.
**The Summarium and the body agree here:** the synopsis ends at `17. 18.` and the body's numbered
paragraphs run 1–18 with no gap. (The c6/c14 mechanism, where a Hexaemeron Summarium ran short of
its own body, did not fire in this collatio. It remains a property of the genre; count the body
every time.)

**Apparatus — 45 entries, all read off 450 dpi footer bands at 2.1–2.4×, none from a whole-page
read.** Per printed page: **p. 457 = 7 · p. 458 = 9 · p. 459 = 11 · p. 460 = 10 · p. 461 = 8.**

**Block splits vs. anchor splits, stated separately per page:**

- **p. 457** — block **2 / 5**, anchors **4 / 3**. The left footer block **underruns** the column
  division by two notes: nn. 3 and 4 anchor in the left column (*Ecclesiaste*, *operatur*) but print
  in the right block. The signature line `S. Bonav. — Tom. V.` and the gathering signature `58` are
  printer's furniture and are not transcribed.
- **p. 458** — block **3 / 6**, anchors **3 / 6**. Block and anchor divisions coincide.
- **p. 459** — block **7 / 4**, anchors **7 / 4**. They coincide.
- **p. 460** — block **4 / 6** (n. 4 breaking across the column division mid-word,
  `…exercitationes de-` / `-ductus`), anchors **5 / 5**: n. 5 anchors in the left column
  (*per privationem legis Deum inhonoras*) but prints in the right block.
- **p. 461** — block **5 / 3** (n. 5 breaking across the division mid-word, `ratione tamen my-` /
  `-sterii`), anchors **5 / 3**. They coincide.

**⚠ RUNOVER RECEIVED, AND NO HAND-OFF COULD HAVE WARNED OF IT — p. 460 n. 10 crosses the page.**
It breaks at the foot of p. 460's right footer block at *…Ego autem* and **continues UNNUMBERED at
the head of p. 461's LEFT footer block** (`dico vobis: Diligite inimicos vestros etc. …`), before
p. 461's own n. 1. Both halves are joined in the `p460-10` entry and are logged once. This is the standing
Vol V page-crossing class; a reader assuming every block opens numbered would either mis-assign the
fragment to p. 461 n. 1 or lose it outright. **No runover is forwarded out of this chunk:** p. 461's
n. 8 (`Cap. 11, 2. et 3.`) closes cleanly, and p. 462 opens a new collatio.

**Gutters, measured per page.** 457 = **1204** · 458 = **1339** · 459 = **1221** · 460 = **1388** ·
461 = **1195**. ★ **p. 457 is the work-opening case and it defeats the default window**, exactly as
the frozen rule predicts for a leaf whose head carries a full-width heading, subtitle and Summarium
stacked across the gutter: `colcrop` measures 1203 on a **51 px** run (under the 60 px floor) and the
skew screen reports a **166 px drift**, naming its own outlying slices (0.08, 0.17, 0.25) and
withholding the verdict. Profiled below the Summarium (rows 0.36–0.95, 0.42–0.95, 0.50–0.95) the
band is stable at **1181–1229 (49 px)** with the centre rule at 1195–1215, midpoint **1204**, three
windows agreeing at 1202–1205. The other four leaves returned healthy 54–64 px bands with the centre
rule tightly centred. **Expect the p. 457 pattern at all nine collatio openings.**

**Digits settled against sense, not adopted from the raw.** p. 458 n. 1 prints `Cap. 38, 24.` where
the raw OCR reads `38, 21`; Job 38:24 is *Per quam viam spargitur lux, et dividitur aestus super
terram?*, which is the verse ¶ 5 quotes — the plate is right and the raw is wrong. The `1`/`4` class
is live throughout this register (`6, 1` printing like `6, 4`; `22, 18` like `22, 48`; `1, 28` like
`4, 28`), and in each case the scriptural sense decided it. ⚠ p. 460 n. 5's internal cross-reference
`Cfr. supra pag. 335, nota 2` and n. 8's `supra pag. 121, nota 3. et tom. III. pag. 728, nota 2`
belong to the Vol I cross-reference digit class: they are transcribed as printed and left to
`build-citations.py` to test, not adjusted.

**Transmitted readings kept as printed, not normalised.** ¶ 2's `Iudaee perfide` (a formula of the
medieval sermon, addressing the unbelieving Jew) stands as Quaracchi prints it and is rendered
literally. ¶ 9's body reads `fuge peccatum` (singular) while the note quotes the Vulgate's
`fuge peccata` — both are transcribed as they stand, the divergence being the edition's own.
¶ 7's editorial interpolations `quantum ad secundum / primum / tertium` are set in roman inside the
italic scripture, as printed; note 8 records that Quaracchi supplied them from Bonelli.

**Marginalia** (trimmed from the body per the standing Vol V convention, listed here in body order):
p. 457 — Introductio · In Christo omnia benedicuntur · De Lege et gratia · Notandum · De argumento ·
Exhortatio ad tria · Tria consideranda · Notandum · Pars I. De gratiae ortu.
p. 458 — De via, qua descendit · Primo, per Verbum incarnatum · Notandum · Ratio triplex
misericordiae · Secundo, per Verbum crucifixum · De Virgine · Tertio, per Verbum inspiratum ·
Requiritur dispositio · De abominatione peccati.
p. 459 — Epilogus · Pars II. De usu gratiae · Tres requiruntur proprietates · Primo, sit fidelis ·
Simile · Christus origo boni · Necessaria est humilitas · Hortatio · Secundo, sit virilis ·
Exemplum · Tertio, sit liberalis.
p. 460 — Contra simoniam · Pars III. De fructu gratiae · Est triplex · Primus, remissio culpae ·
Poena est aeterna · Requiritur virtus infinita · Secundus, plenitudo iustitiae · Est triplex ·
Transire a Christum requirit duo.
p. 461 — Hoc efficit gratia · Tertius, assecutio beatitudinis · Peccatum arbor mortis · Triplex
gratia · Curantis sunt 3 septenarii · Roborantis sunt 2 septenarii · Item, consummantis ·
Septenarii septem · Argumentum harum collationum.

**Register.** *gratia curans / corroborans / consummans* → the grace that heals / strengthens /
consummates (verbal, not "curative/corroborating/consummating" — Bonaventure is naming what the
grace *does* at three stages). *rectificans* → setting right · *expediens* → making ready.
*dotes* → **dowries** (the scholastic term for the endowments of the glorified soul and body:
*visio, fruitio, tentio* → vision, fruition, **holding**; *claritas, subtilitas, agilitas,
impassibilitas* → brightness, subtlety, agility, impassibility). *deordinatio* → disorder ·
*assuefactio* → habituation · *gratia gratum faciens / gratis data* → grace that makes pleasing /
grace freely given (kept distinct, as ¶ 9 sets them one clause apart). *processive* → by prolongation
(¶ 14 opposes it to *intensive*, so "extensively" would blur the point the sentence is making about
duration). *Sequana* → the Seine — ¶ 12 is Bonaventure preaching in Paris and naming the river
outside the window; it is not translated away.

**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