collection: Collationes de decem praeceptis

title: Coll. 3

title_alt:
De secundo praecepto decalogi
On the second precept of the decalogue

source_text:
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### COLLATIO III.
#### *De secundo praecepto decalogi.*

### Summarium

*Introductio; triplex ratio, ut sermo fiat de praeceptis,* 1. — *Repetitio praecedentium collationum,* 2-6. — *Confirmatio per Scripturam,* 7. — *Supplentur omissa de Iudaeis, qui Christianis obiiciunt tres transgressiones primi praecepti,* 8. 9. — *Solutiones harum oppositionum,* 10-14. — De secundo praecepto, pars I. Explicatio litteralis eiusdem. *Prohibetur periurium; tres conditiones boni iuramenti,* 15. — *Explicantur hae tres conditiones quoad iuramentum assertorium,* 16-19. — *Obiectio Manichaeorum solvitur,* 20. — *Item, tres fines cum triplici utilitate in iuramento promissorio,* 21-23. — Pars II. Explicatio spiritualis eiusdem. *Tribus modis nomen Dei non assumitur in vanum, scilicet ad efficiendum, id est in Sacramentis, ad promittendum in votis, ad exprimendum in iuramentis,* 24. — *Item, tribus modis assumitur in vanum: primo, per frustrationem Sacramenti, et hoc tripliciter,* 25. — *Secundo, per fractionem voti emissi, et hoc iterum tripliciter,* 26. — *Tertio, per prolationem sermonis blasphemi, item tripliciter,* 27.

1. *Non assumes nomen Dei tui in vanum; nec enim habebit insontem Dominus eum qui assumserit nomen Dei frustra*[^p515-4]. — *Servus tuus sum ego; da mihi intellectum, ut sciam testimonia tua. Ideo dilexi mandata tua super aurum et topazion. Propterea ad omnia mandata tua dirigebar, omnem viam iniquam odio habui.* Propheta David in verbis istis ostendit, qua de causa debemus loqui de mandatis Dei, et hoc ostendit per rationem triplicem. Prima est, ut *inflammemur ad dilectionem* divinorum mandatorum; nihil enim est ita necessarium, sicut diligere legem Dei et mandata eius. Et propter hoc dixit: *Ideo dilexi mandata tua super aurum et topazion.* — Secundo debemus loqui de mandatis Dei, ut ea melius *cognoscamus.* Quanto enim homo frequentius vadit per viam aliquam, tanto melius cognoscit eam. Unde Gregorius[^p515-5] dicit, quod homo cognoscit viam frequentius vadendo. Sed via eundi in patriam est per observantiam mandatorum; sed non potest homo servare mandata Dei, nisi cognoscat; et non cognoscit ea nisi audiendo loqui de ipsis. Ideo dicit David: *Da mihi intellectum, et discam mandata tua.*

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— Tertio debemus loqui de mandatis Dei, ut *odio habeamus iniquitatem.* Ideo dicitur in Psalmo: *Propterea ad omnia mandata tua dirigebar, omnem viam iniquam odio habui.* Quando enim homo incipit cognoscere iniquitatem sive peccatum et peccati deordinationes, quae sunt contra Deum; tunc incipit detestari peccatum. — Debemus igitur loqui de mandatis, ut ipsa diligamus et intelligamus et in viam ad patriam dirigamur et iniquitatem odio habeamus. Et ut haec tria possimus consequi, ideo in principio rogemus Dominum etc.

2. Dixi, quod decem sunt mandata decalogi, quae sunt fundamenta omnium legum, et quod sunt duae tabulae, scilicet prima et secunda. In prima tabula continentur tria praecepta ordinantia nos ad Deum trinum et unum, et hoc secundum tria appropriata tribus personis divinis[^p516-1]. In divinis enim est paternitas, filiatio et processio; et secundum haec sunt tria appropriata tribus personis divinis. Patri appropriatur *maiestas,* Filio *veritas,* Spiritui sancto *bonitas.* Ista tria respiciunt triplex genus causae, scilicet causam *efficientem, exemplarem* et *finalem.* Patri attribuitur causa *efficiens,* Filio causa *exemplaris,* quia est imago Patris, et Spiritui sancto causa *finalis.* In Patre est summa maiestas humiliter adoranda, in Filio summa veritas fideliter asserenda, in Spiritu sancto summa bonitas sincere amanda. Et secundum haec tria, ut dictum est, sunt in prima tabula tria mandata. Primum est: *Non habebis deos alienos coram me;* secundum est: *Non assumes nomen Dei tui in vanum;* tertium est: *Memento, ut diem Sabbati sanctifices.*

3. De primo mandato dictum est[^p516-2], quod quaedam *praemittuntur* ad mandati cognitionem, quaedam *subiunguntur* ad mandati observantiam, et quaedam *interponuntur* ad mandati integritatem. — Dictum etiam fuit, quod in verbo isto: *Non habebis deos alienos coram me,* prohibetur omnis idololatria respectu creaturae *intellectualis.* Secundo prohibetur idololatria respectu *figmenti* humanae mentis, cum subdit: *Non facies sculptile.* Tertio prohibetur idololatria respectu *naturae corporalis,* et hoc respectu caelestium, terrestrium et infernorum, cum dicit: *Neque similitudinem eorum quae in caelis sunt* etc.

4. Dictum etiam fuit, quod in hoc verbo: *Non habebis deos alienos coram me,* omnes *pactiones daemonum* prohibentur, sive sint per incantationes verborum, sive per inscriptiones characterum et imaginum, sive per immolationem sacrificiorum. In istis tribus consistunt omnes artes magicae.

5. Dictum etiam fuit, quod in secundo verbo: *Non facies sculptile,* prohibentur omnes superstitiosae *adinventiones errorum.* Et circa hoc dictum fuit, quod omnis error provenit aut ex *improbo ausu investigationis philosophicae,* aut ex *perverso intellectu sacrae Scripturae,* aut ex *inordinato affectu carnalitatis humanae.* Propter primum proveniunt errores in *philosophis,* sicut ponere mundum aeternum et huiusmodi. Propter secundum proveniunt errores in *haereticis,* qui male sentiunt de Trinitate et Spiritu sancto. Propter tertium proveniunt errores in *Epicureis,* qui dicunt, non esse aliam vitam nisi istam.

6. In tertio verbo: *Neque similitudinem eorum quae in caelis sunt* etc., prohibentur omnes perversae *appretiationes creaturarum.* Et circa hoc dictum fuit, quod omnis perversa appretiatio creaturarum aut est ratione *sublimitatis,* aut ratione *sufficientiae,* aut ratione *delectationis.* Primo modo est idololatria *superborum,* secundo modo *avarorum,* tertio modo *lascivorum.* Ista dicta fuerunt de primo mandato. — Modo dicebam, quod est triplex idololatria: scilicet pactiones daemonum, superstitiosae adinventiones errorum et perversae appretiationes creaturarum. In pactionibus daemonum est summa omnium vitiorum malitia et *radix omnium malorum*[^p516-3].

7. Ex his tribus idololatriis procedunt omnes falsitates et peccati deordinationes, quibus misera anima daemonibus subiicitur; quod bene significatur in Apocalypsi[^p516-4], ubi dicitur: *Vidi de ore draconis et de ore bestiae et de ore pseudoprophetae exire spiritus tres immundos in modum ranarum.* Per *draconem* significantur *pactiones daemonum,* per *pseudoprophetam* superstitiosae *adinventiones errorum,* per *bestiam* perversae *appretiationes creaturarum.* — Et omnia ista prohibentur in primo mandato. Et sicut Deus in prima creatione rerum quodam modo omnia produxit[^p516-5], sic et in primo mandato omnia mala prohibet, licet ad maiorem explanationem plura ponat mandata.

8. Omisi dicere, quod Iudaei aliquando insultant nobis et dicunt, quod non bene servemus illud mandatum, et imponunt nobis, quod ipsum transgredimur. In isto enim mandato continentur tria verba: *Non habebis deos alienos coram me — non facies sculptile — neque similitudinem eorum quae in caelis sunt* etc.

9. De primo verbo, scilicet: *Non habebis deos alienos,* dicunt, quod dicit Dominus[^p516-6]: *Audi, Israel, Dominus Deus tuus unus est;* et vos ponitis Trinitatem, scilicet Patrem et Filium et Spiritum sanctum. — De secundo dicunt, quod *facimus sculptile,* quia ecclesiae nostrae plenae sunt imaginibus. — De tertio: *neque similitudinem* etc., in quo prohibet Deus

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adorare corporalem naturam, dicunt, quod adoramus frustum panis; et hoc maxime videtur eis absurdum.

10. Ad primum, quod opponunt, quod adoremus tres deos; dico, quod si adoraremus tres personas, ita quod diceremus, quod ibi essent tres dii et triplex essentia; necessario oporteret, quod adoraremus tres deos. Sed nos adoramus Patrem et Filium et Spiritum sanctum, unum Deum et unam essentiam, sed tres personas. Unde sicut videmus, quod in homine est pluralitas naturarum, scilicet intellectualis et corporalis, et tamen non est ibi nisi una persona; sic econtra in divinis est unitas essentiae et pluralitas personarum.

11. Dixit quidam Iudaeus: Vos dicitis, quod Deus habet filium, quare non datis ei uxorem? — Isti Iudaei vilissime intelligunt. Deus Pater habet Verbum et Spiritum sanctum: Verbum quidem habet, per quod omnia fecit[^p517-1]; et Spiritum sanctum habet, per quem omnia conservat. Verbum manat a dicente et est Deus de Deo. Similiter Spiritus sanctus spiratur a Patre et Filio et est Deus et in Deo. Solus Spiritus sanctus est, qui profunda cordium scrutatur[^p517-2], et ille est Deus. — Unde homo, qui ista vult intelligere et de istis loqui, oportet quod habeat elevatissimas cogitationes, non pedestres; aliter enim non potest intelligere altissima de Deo. Quando enim ponimus Trinitatem, non ponimus Christum hominem purum, sed Deum cum homine.

12. De secundo, quod dicitur: *Non facies sculptile,* opponunt, quod facimus sculptile, quia habemus plures imagines in ecclesiis nostris; dico, quod impossibile est, Divinitatem sculpi; sed facimus effigiem Christi, Christi, dico, *humanati,* et illam adoramus. — Sed intelligendum est, quod duplex est adoratio: quaedam, quae dicitur *duliae,* alia, quae dicitur *latriae*[^p517-3]. Adoratione *duliae* possumus adorare omnes, in quibus est *potestas, sapientia* et *sanctitas;* et sic adoramus principes, praelatos, magistros tanquam illos, in quibus est *potestas* et *sapientia;* item illos qui habent excellentiam *prophetiae,* ut illos, in quibus est sapientia; et sic quinquagenarius ille princeps adoravit Eliam[^p517-4]. — Item, adoramus sic Sanctos, qui sunt in patria, sicut illos, in quibus est *sanctitas* eximia. — Similiter imaginibus exhibenda est adoratio *duliae,* non in quantum est imago, vel pictura, sed ratione illius quod per ipsam significatur. — Soli autem Deo exhibenda est adoratio *latriae.*

13. De tertio, quod opponunt et quod maxime abhorrent, scilicet de corpore Christi, hoc fuit secretissimum, sed modo est omnibus promulgatum. — Aliquando dixerunt aliqui, quod non esset ibi Deus nisi sicut in signo[^p517-5]. Sed intelligendum est, quod ad prolationem verbi sacerdotis et intentionem dicentis substantia panis statim convertitur in verum corpus Christi, quod habet unitam animam cum Divinitate; et hoc est planum. — Sed dicit Iudaeus: quomodo potest hoc esse? Dico, quod ille qui potest separare substantiam ab accidentibus, potest facere, quod non appareat substantia sensibus nostris, quae est sub accidentibus alienis. Unde dico, quod adoramus verum corpus Christi et Deum trinum et unum; et in hoc virtus Dei, potentia, sapientia et bonitas manifestantur. Sed Iudaeus errat, qui pedestri modo credit sentire de hoc.

14. Audivi, quod fuit quidam incantator daemonum. Quadam die, cum invocaret daemonem in medio quorundam, qui volebant aliquid a daemone impetrare; transivit quidam sacerdos portans corpus Christi, et statim inclinavit se ei daemon, similiter in redeundo. Et dixit incantator: unde hoc? Prohibuisti mihi, ne adorem Christum, et tu adoras? Respondit daemon: invitus feci. Nonne scriptum est[^p517-6]: *In nomine Iesu omne genu flectatur caelestium, terrestrium et infernorum?* — Ista dicta sunt de primo mandato.

15. *Non assumes nomen Dei tui in vanum.* Sicut in primo mandato praecipitur *humilis adoratio* summae maiestatis, sic in isto mandato secundo praecipitur *fidelis confessio* summae veritatis, et prohibetur abnegatio veritatis. In veteri testamento[^p517-7] dicitur, quod qui iurat in nomine Dei iuret et non periuret. *Periurare* enim idem est, quod *peierare,* et hoc est *nomen Dei in vanum assumere.* — Ieremias[^p517-8] dicit: *Et iurabis: vivit Dominus in veritate et in iudicio et in iustitia;* et dicit ibi Glossa, quod « iuramentum debet habere tres comites: *veritatem, iudicium* et *iustitiam* ».

16. Primo, dico, debet fieri iuramentum *cum veritate;* unde dicit: *Non assumes nomen Dei tui in vanum,* hoc est *sine veritate.* — Intelligendum est autem, quod est duplex iuramentum, scilicet *assertorium* et *promissorium,* ita quod est quoddam iuramentum in *testimonium,* quoddam in *promissum.* Iuramentum *assertorium* sic fit: hoc tibi assero et testificor per testimonium divinae veritatis.

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17. Istud autem iuramentum *assertorium* primo debet habere *veritatem*[^p518-1]. *Veritas* autem est in iuramento assertorio, quando homo non *negat* verum nec *affirmat* falsum nec *asserit* scienter dubium; quia sermo est indicativus eorum quae sunt in corde. Sed scitis, quid est, quando homo aliquod falsum testificatur per testimonium divinae veritatis? Hoc est dicere, quod mentitur, et quod divina veritas mentitur secum. Et hic est primus modus assumendi nomen Dei in vanum, scilicet quando *negamus* veritatem.

18. Secundo debet fieri iuramentum assertorium *cum iustitia.* Fit autem cum iustitia, quando non fit contra mandatum divinae legis neque contra praeceptum sanctae matris Ecclesiae neque in dispendium salutis propriae vel alienae. Et qui contra ista tria iurat temerarie iurat et dupliciter peccat: et quia iurat, et quia iuramentum servat[^p518-2].

19. Tertio oportet, quod cum iuramento assertorio comitetur *iudicium,* quod sit in mente[^p518-3] discretio veritatis et iustitiae, scilicet utrum iuramentum sit verum, vel falsum; iustum, vel iniustum; fructuosum, vel infructuosum. Unde si iuro absque iudicio, non discernens inter ista tria, temerarie iuro. — Isti tres comites debent esse in iuramento *assertorio.*

20. Sed Manichaei insultant nobis et dicunt, quod non debemus *omnino* iurare, quia dicitur in novo testamento, scilicet in Matthaeo[^p518-4]: *Non periurabis;* et sequitur: *Ego autem dico vobis, non iurare omnino. Sit autem sermo vester: est est, non non.* — Certe dico, quod in certis casibus vel ex certis causis bene licet iurare. Haeretici autem non bene attendunt vim vocabulorum. Differt enim dicere: non iurare omnino, et dicere: omnino non iurare; sicut differt dicere: quidam homo non currit, et non quidam homo currit. *Omnino non iurare* idem est, quod *nullo modo iurare,* et *non omnino iurare* idem est, quod *non omnibus modis iurare,* sed ex *certis causis.*

21. Secundo debet nomen Dei assumi non in vanum in iuramento *promissorio.* Fit autem iuramentum promissorium tribus modis, scilicet ad *promovendum bonum,* ad *conservandam fidelitatem* et ad *ineundam mutuam pacem.* Primo modo iurant inferiores superioribus, secundo modo pares paribus, tertio modo superiores inferioribus. Primo iuramento iuravit Apostolus dicens ad Romanos primo[^p518-5]: *Testis mihi Deus est, cui servio in spiritu meo.* Secundo modo iuravit Laban fidelitatem Iacob. Tertio modo iurant superiores protegere populum. — Ex primo iuramento relinquitur triplex utilitas: *fides* in intellectu, *amor* in affectu et *pax* in effectu. Istis tribus de causis fit iuramentum ad *promovendum bonum.*

22. Secundo modo fit iuramentum promissorium ad *conservandam fidelitatem,* et hoc fit tribus modis, scilicet ad *compescendam malitiam,* ad *sedandam controversiam* et ad *expurgandam infamiam.* — Primo, dico, fit ad *compescendam malitiam,* ut homo non neget verum nec affirmet falsum; et haec est ratio utilitatis iuramenti. — Secundo fit ad *sedandam controversiam.* Unde Apostolus ad Hebraeos[^p518-6]: *Omnis controversiae finis est iuramentum.* — Tertio fit ad *expurgandam infamiam.* Unde in Deuteronomio[^p518-7] dicitur, quod maiores debebant se expurgare per iuramentum, quando inveniebatur cadaver mortuum. — Istis tribus de causis fit iuramentum ad *conservandam fidelitatem.*

23. Tertio modo fit iuramentum promissorium ad *ineundam mutuam pacem;* et in hoc intelligitur cohibitio omnium peccatorum mortalium; quia[^p518-8] « omnis iuratio *vera* est periculosa, *falsa* est perniciosa, *nulla* vero est secura ». Et propter hoc dicitur in Ecclesiastico: *Iurationi non assuescat os tuum.* — Iste est intellectus verborum *litteralis.*

24. *Spiritualis* vero intellectus huius praecepti iste est, quod assumimus nomen Dei non in vanum tribus modis, scilicet ad *efficiendum,* ad *promittendum* et ad *exprimendum.* — Primo, dico, assumimus nomen Dei non in vanum ad *efficiendum,* ut in Sacramentis, quando dicitur in baptismo: Ego baptizo te in nomine Patris et Filii et Spiritus sancti. — Secundo assumimus nomen Dei nostri non in vanum ad *promittendum,* sicut quando promitto ire ad sanctum Iacobum, vel intrare religionem, per iuramentum. — Tertio assumimus nomen Dei non in vanum ad *exprimendum,* sicut quando loquimur cum iuramento.

25. Econtra assumimus nomen Dei in vanum tripliciter: primo per *frustrationem Sacramenti suscepti;* secundo per *fractionem voti* emissi; tertio per *prolationem sermonis blasphemi.* — Primo assumimus nomen Dei in vanum per *frustrationem Sa-*

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*cramenti suscepti;* et secundum hoc est triplex gradus assumendi nomen Dei in vanum. Primus est, quando quis in Sacramento non credit, sicut haereticus. Secundo, quando credit, sed se non disponit ad Sacramentum, sicut usurarius. Tertio, quando quis gratiam in Sacramento susceptam non custodit, sicut ille qui postea peccat. — Audi tu, qui es insignitus nomine christiano, character tunc tibi imprimitur per virtutem nominis Dei; et quando postea peccas, evacuas virtutem Sacramenti. De talibus dicit Apostolus ad Titum[^p519-1]: *Confitentur, se nosse Deum, factis autem negant;* et sic *conculcas Filium Dei* et *pollutum ducis sanguinem* testamenti, qui ablutus es in sanguine Christi!

26. Secundus modus assumendi nomen Dei in vanum est per *fractionem voti emissi.* Et hic est triplex gradus similiter. Primus est per *dilationem irrationalem,* sicut quando promitto ire ad sanctum Iacobum per iuramentum et non assigno mihi certum terminum, et sic semper procrastino. — Secundo modo fit voti fractio per *voluntatem contrariam,* sicut quando quis promittit aliquid Deo et postea poenitet. Contra tales dicitur in Deuteronomio[^p519-2]: *Si quid processerit de labiis tuis, non facies irritum.* — Tertio modo fit fractio voti per *apostaticam rebellionem,* sicut quando homo apostatat a religione. — Primus istorum modorum est malus, secundus peior, tertius pessimus, quia dicitur[^p519-3]: *Homo apostata vir inutilis;* propter quod dicitur in Ecclesiaste: *Si quid vovisti Deo, non moreris reddere; displicet enim Deo stulta et infidelis promissio.* Et hoc est, quando *tempus et hora et dies et annus interpellabunt*[^p519-4].

27. Tertio modo assumimus nomen Dei in vanum per *prolationem sermonis blasphemi;* et hoc fit tribus modis: primo quando quis, loquens de Deo, utitur locutione *maledica,* sicut quando maledicit Deo. — Secundus modus est per locutionem *mendacem,* quando quis de Deo negat verum, vel affirmat falsum; quia dicit Anselmus[^p519-5], quod omnis contradictionis nobilior pars est Deo attribuenda. — Tertius modus est per locutionem *probrosam,* sicut quando quis loquitur de membris Christi inferioribus, blasphemat pessime, etiam si verum dicat, et Christum despicit in eo, quod humilis fuit et naturam nostram assumsit. — Et tales divino iudicio sunt exterminati. Narrat enim Gregorius[^p519-6], quod quidam puer sex annorum erat consuetus blasphemare nomen Domini. Quadam die, cum blasphemaret et esset in sinu patris, raptus est a daemonibus et portatus in infernum. Propter quod dicitur in Levitico[^p519-7]: *Quicumque blasphemaverit nomen Domini, morte moriatur.* — Patet modo, quibus modis assumitur nomen Dei in vanum.

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### COLLATION III.
#### *On the second precept of the decalogue.*

### Summarium

*Introduction; a threefold reason why the discourse should be about the precepts,* 1. — *Recapitulation of the preceding collations,* 2-6. — *Confirmation from Scripture,* 7. — *What was omitted concerning the Jews is supplied, who charge Christians with three transgressions of the first precept,* 8. 9. — *Solutions of these objections,* 10-14. — On the second precept, part I. The literal exposition of it. *Perjury is forbidden; the three conditions of a good oath,* 15. — *These three conditions are explained with respect to the assertory oath,* 16-19. — *The objection of the Manichaeans is solved,* 20. — *Likewise, the three ends with their threefold usefulness in the promissory oath,* 21-23. — Part II. The spiritual exposition of it. *In three ways the name of God is not taken in vain, namely for effecting, that is in the Sacraments, for promising in vows, for expressing in oaths,* 24. — *Likewise, in three ways it is taken in vain: first, by the frustrating of a Sacrament, and this in three ways,* 25. — *Secondly, by the breaking of a vow that has been made, and this again in three ways,* 26. — *Thirdly, by the uttering of blasphemous speech, likewise in three ways,* 27.

1. *Thou shalt not take the name of thy God in vain; for the Lord will not hold him guiltless that shall take the name of God in vain*[^p515-4]. — *I am thy servant; give me understanding, that I may know thy testimonies. Therefore have I loved thy commandments above gold and the topaz. Therefore was I directed to all thy commandments, I have hated all wicked ways.* The Prophet David in these words shows for what reason we ought to speak of the commandments of God, and he shows this by a threefold reason. The first is that we may *be inflamed to the love* of the divine commandments; for nothing is so necessary as to love the law of God and his commandments. And on this account he said: *Therefore have I loved thy commandments above gold and the topaz.* — Secondly, we ought to speak of the commandments of God that we may *know* them better. For the more often a man goes along some road, the better he knows it. Whence Gregory[^p515-5] says that a man comes to know a road by going along it often. But the way of going to our homeland is by the observance of the commandments; and a man cannot keep the commandments of God unless he knows them; and he does not know them except by hearing them spoken of. Therefore David says: *Give me understanding, and I will learn thy commandments.*

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— Thirdly, we ought to speak of the commandments of God that we may *hate iniquity.* Therefore it is said in the Psalm: *Therefore was I directed to all thy commandments, I have hated all wicked ways.* For when a man begins to know iniquity, that is sin, and the disorderings of sin, which are against God, then he begins to detest sin. — We ought therefore to speak of the commandments, that we may love them and understand them, and be directed into the way to our homeland, and hate iniquity. And that we may be able to obtain these three things, therefore at the beginning let us pray the Lord, etc.

2. I said that there are ten commandments of the decalogue, which are the foundations of all laws, and that there are two tables, namely the first and the second. In the first table are contained three precepts ordering us to God three and one, and this according to the three attributions to the three divine persons[^p516-1]. For in the divine being there is paternity, filiation and procession; and according to these there are three attributions to the three divine persons. To the Father is attributed *majesty,* to the Son *truth,* to the Holy Spirit *goodness.* These three regard the threefold kind of cause, namely the *efficient, exemplar* and *final* cause. To the Father is assigned the *efficient* cause, to the Son the *exemplar* cause, because he is the image of the Father, and to the Holy Spirit the *final* cause. In the Father is supreme majesty, to be humbly adored; in the Son supreme truth, to be faithfully asserted; in the Holy Spirit supreme goodness, to be sincerely loved. And according to these three, as has been said, there are in the first table three commandments. The first is: *Thou shalt not have strange gods before me;* the second is: *Thou shalt not take the name of thy God in vain;* the third is: *Remember that thou keep holy the sabbath day.*

3. Concerning the first commandment it was said[^p516-2] that certain things are *set before it* for the knowledge of the commandment, certain things are *added to it* for the observance of the commandment, and certain things are *set within it* for the completeness of the commandment. — It was also said that in this word: *Thou shalt not have strange gods before me,* every idolatry with respect to the *intellectual* creature is forbidden. Secondly, idolatry is forbidden with respect to the *figment* of the human mind, when he adds: *Thou shalt not make a graven thing.* Thirdly, idolatry is forbidden with respect to *bodily nature,* and this with respect to things heavenly, earthly and infernal, when he says: *Nor the likeness of any thing that is in heaven,* etc.

4. It was also said that in this word: *Thou shalt not have strange gods before me,* all *pacts with demons* are forbidden, whether they be by incantations of words, or by inscriptions of characters and images, or by the immolation of sacrifices. In these three consist all the magical arts.

5. It was also said that in the second word: *Thou shalt not make a graven thing,* all superstitious *inventions of errors* are forbidden. And concerning this it was said that every error arises either from *the shameless daring of philosophical investigation,* or from *a perverse understanding of sacred Scripture,* or from *the disordered affection of human carnality.* On account of the first, errors arise among the *philosophers,* such as holding the world to be eternal, and the like. On account of the second, errors arise among the *heretics,* who think ill of the Trinity and of the Holy Spirit. On account of the third, errors arise among the *Epicureans,* who say that there is no other life but this one.

6. In the third word: *Nor the likeness of any thing that is in heaven,* etc., all perverse *valuations of creatures* are forbidden. And concerning this it was said that every perverse valuation of creatures is either by reason of *loftiness,* or by reason of *sufficiency,* or by reason of *delight.* In the first way there is the idolatry of *the proud,* in the second way of *the avaricious,* in the third way of *the lustful.* These things were said concerning the first commandment. — Just now I was saying that idolatry is threefold: namely pacts with demons, superstitious inventions of errors, and perverse valuations of creatures. In pacts with demons there is the sum of the malice of all vices and *the root of all evils*[^p516-3].

7. From these three idolatries proceed all falsehoods and the disorderings of sin, by which the wretched soul is subjected to the demons; which is well signified in the Apocalypse[^p516-4], where it is said: *I saw from the mouth of the dragon, and from the mouth of the beast, and from the mouth of the false prophet, three unclean spirits go out after the manner of frogs.* By the *dragon* are signified *pacts with demons,* by the *false prophet* the superstitious *inventions of errors,* by the *beast* the perverse *valuations of creatures.* — And all these things are forbidden in the first commandment. And just as God in the first creation of things in a certain way produced all things at once[^p516-5], so also in the first commandment he forbids all evils, although for greater explanation he lays down more commandments.

8. I omitted to say that the Jews sometimes taunt us and say that we do not keep that commandment well, and lay it to our charge that we transgress it. For in that commandment three words are contained: *Thou shalt not have strange gods before me — thou shalt not make a graven thing — nor the likeness of any thing that is in heaven,* etc.

9. Concerning the first word, namely: *Thou shalt not have strange gods,* they say that the Lord says[^p516-6]: *Hear, O Israel, the Lord thy God is one;* and you posit a Trinity, namely the Father and the Son and the Holy Spirit. — Concerning the second they say that *we make a graven thing,* because our churches are full of images. — Concerning the third: *nor the likeness,* etc., in which God forbids

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the adoration of bodily nature, they say that we adore a morsel of bread; and this above all seems to them absurd.

10. To the first, which they object, that we adore three gods, I say that if we adored three persons in such a way that we said that there were there three gods and a threefold essence, it would necessarily follow that we adored three gods. But we adore the Father and the Son and the Holy Spirit, one God and one essence, but three persons. Whence, just as we see that in man there is a plurality of natures, namely intellectual and bodily, and yet there is there but one person, so conversely in the divine being there is unity of essence and plurality of persons.

11. A certain Jew said: You say that God has a son; why do you not give him a wife? — These Jews understand in the basest way. God the Father has the Word and the Holy Spirit: the Word indeed he has, through which he made all things[^p517-1]; and the Holy Spirit he has, through whom he preserves all things. The Word flows from the one speaking and is God from God. Likewise the Holy Spirit is breathed forth from the Father and the Son and is God and in God. The Holy Spirit alone it is who searches the depths of hearts[^p517-2], and he is God. — Whence a man who wishes to understand these things and to speak of them must have the most elevated thoughts, not pedestrian ones; for otherwise he cannot understand the highest things about God. For when we posit the Trinity, we do not posit Christ as a mere man, but God together with man.

12. Concerning the second, which is said: *Thou shalt not make a graven thing,* they object that we make a graven thing, because we have many images in our churches; I say that it is impossible for the Divinity to be carved; but we make the likeness of Christ — of Christ, I say, *made man* — and that we adore. — But it must be understood that adoration is twofold: one which is called *of dulia,* another which is called *of latria*[^p517-3]. With the adoration *of dulia* we can adore all in whom there is *power, wisdom* and *holiness;* and thus we adore princes, prelates and masters as those in whom there is *power* and *wisdom;* likewise those who have the excellence *of prophecy,* as those in whom there is wisdom; and thus that captain of fifty adored Elijah[^p517-4]. — Likewise we adore in this way the Saints who are in our homeland, as those in whom there is surpassing *holiness.* — In like manner the adoration *of dulia* is to be shown to images, not inasmuch as it is an image or a painting, but by reason of that which is signified through it. — But to God alone is the adoration *of latria* to be shown.

13. Concerning the third, which they object and which they most of all abhor, namely concerning the body of Christ: this was most secret, but now it has been made known to all. — At one time certain men said that God was not there except as in a sign[^p517-5]. But it must be understood that at the utterance of the priest's word and the intention of the one speaking, the substance of the bread is at once converted into the true body of Christ, which has a soul united with the Divinity; and this is plain. — But the Jew says: how can this be? I say that he who can separate substance from accidents can bring it about that the substance does not appear to our senses, which is under accidents belonging to another. Whence I say that we adore the true body of Christ and God three and one; and in this the power of God, his might, wisdom and goodness are made manifest. But the Jew errs, who believes he can judge of this in a pedestrian way.

14. I have heard that there was a certain conjurer of demons. On a certain day, when he was invoking a demon in the midst of some men who wished to obtain something from the demon, a certain priest passed by carrying the body of Christ, and at once the demon bowed to him, and likewise as he returned. And the conjurer said: whence is this? You forbade me to adore Christ, and you adore him? The demon answered: I did it unwillingly. Is it not written[^p517-6]: *That in the name of Jesus every knee should bow, of those that are in heaven, on earth and under the earth?* — These things have been said concerning the first commandment.

15. *Thou shalt not take the name of thy God in vain.* Just as in the first commandment the *humble adoration* of supreme majesty is enjoined, so in this second commandment the *faithful confession* of supreme truth is enjoined, and the denial of truth is forbidden. In the old testament[^p517-7] it is said that he who swears in the name of God should swear and not forswear. For *to forswear* is the same as *to perjure oneself,* and this is *to take the name of God in vain.* — Jeremiah[^p517-8] says: *And thou shalt swear: as the Lord liveth, in truth and in judgment and in justice;* and the Gloss says there that "an oath ought to have three companions: *truth, judgment* and *justice.*"

16. First, I say, an oath ought to be made *with truth;* whence he says: *Thou shalt not take the name of thy God in vain,* that is, *without truth.* — But it must be understood that there is a twofold oath, namely the *assertory* and the *promissory,* so that there is one oath in *testimony,* another for a *promise.* An assertory oath is made thus: this I assert to thee and testify by the testimony of the divine truth.

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17. Now this *assertory* oath ought first to have *truth*[^p518-1]. And *truth* is in an assertory oath when a man does not *deny* what is true, nor *affirm* what is false, nor *assert* what he knows to be doubtful; because speech is the indicator of the things that are in the heart. But do you know what it is when a man testifies to something false by the testimony of the divine truth? It is to say that he lies, and that the divine truth lies along with him. And this is the first way of taking the name of God in vain, namely when we *deny* the truth.

18. Secondly, an assertory oath ought to be made *with justice.* And it is made with justice when it is not made against a commandment of the divine law, nor against a precept of holy mother Church, nor to the loss of one's own salvation or another's. And he who swears against these three things swears rashly and sins doubly: both because he swears, and because he keeps the oath[^p518-2].

19. Thirdly, it is required that *judgment* accompany the assertory oath, which is in the mind[^p518-3] a discernment of truth and justice, namely whether the oath is true or false, just or unjust, fruitful or unfruitful. Whence if I swear without judgment, not discerning between these three things, I swear rashly. — These three companions ought to be present in the *assertory* oath.

20. But the Manichaeans taunt us and say that we ought *not at all* to swear, because it is said in the new testament, namely in Matthew[^p518-4]: *Thou shalt not forswear thyself;* and there follows: *But I say to you not to swear at all. But let your speech be: yea, yea; no, no.* — Certainly I say that in certain cases or for certain causes it is quite lawful to swear. But the heretics do not attend well to the force of words. For it is one thing to say "not to swear at all," and another to say "at all not to swear"; just as it is one thing to say "a certain man does not run," and another "not a certain man runs." *At all not to swear* is the same as *in no way to swear,* and *not to swear at all* is the same as *not to swear in every way,* but for *certain causes.*

21. Secondly, the name of God ought not to be taken in vain in a *promissory* oath. And a promissory oath is made in three ways, namely for *promoting good,* for *preserving fidelity* and for *entering upon mutual peace.* In the first way inferiors swear to superiors, in the second way equals to equals, in the third way superiors to inferiors. With the first oath the Apostle swore, saying to the Romans in the first chapter[^p518-5]: *For God is my witness, whom I serve in my spirit.* In the second way Laban swore fidelity to Jacob. In the third way superiors swear to protect the people. — From the first oath there remains a threefold usefulness: *faith* in the understanding, *love* in the affection and *peace* in the effect. For these three causes an oath is made for *promoting good.*

22. In the second way a promissory oath is made for *preserving fidelity,* and this is done in three ways, namely for *restraining malice,* for *settling controversy* and for *clearing away infamy.* — First, I say, it is made for *restraining malice,* that a man may not deny what is true nor affirm what is false; and this is the reason of the usefulness of an oath. — Secondly it is made for *settling controversy.* Whence the Apostle to the Hebrews[^p518-6]: *An oath is the end of all controversy.* — Thirdly it is made for *clearing away infamy.* Whence in Deuteronomy[^p518-7] it is said that the elders had to clear themselves by an oath when a dead body was found. — For these three causes an oath is made for *preserving fidelity.*

23. In the third way a promissory oath is made for *entering upon mutual peace;* and in this is understood the restraining of all mortal sins; because[^p518-8] "every oath that is *true* is dangerous, one that is *false* is pernicious, but *no* oath is safe." And on this account it is said in Ecclesiasticus: *Let not thy mouth be accustomed to swearing.* — This is the *literal* understanding of the words.

24. But the *spiritual* understanding of this precept is this, that we take the name of God not in vain in three ways, namely for *effecting,* for *promising* and for *expressing.* — First, I say, we take the name of God not in vain for *effecting,* as in the Sacraments, when it is said in baptism: I baptize thee in the name of the Father and of the Son and of the Holy Spirit. — Secondly we take the name of our God not in vain for *promising,* as when I promise to go to Saint James, or to enter religion, by an oath. — Thirdly we take the name of God not in vain for *expressing,* as when we speak with an oath.

25. Conversely we take the name of God in vain in three ways: first by the *frustrating of a Sacrament received;* secondly by the *breaking of a vow* that has been made; thirdly by the *uttering of blasphemous speech.* — First we take the name of God in vain by the *frustrating of a Sacra-*

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*ment received;* and according to this there is a threefold degree of taking the name of God in vain. The first is when someone does not believe in the Sacrament, like a heretic. Secondly, when he believes, but does not dispose himself for the Sacrament, like a usurer. Thirdly, when someone does not guard the grace received in the Sacrament, like one who afterwards sins. — Hear, thou who art marked with the Christian name: a character is then imprinted on thee by the power of the name of God; and when afterwards thou sinnest, thou dost empty out the power of the Sacrament. Of such men the Apostle says to Titus[^p519-1]: *They profess that they know God, but in their works they deny him;* and so thou dost *tread under foot the Son of God* and *esteem the blood* of the testament *unclean,* thou who hast been washed in the blood of Christ!

26. The second way of taking the name of God in vain is by the *breaking of a vow that has been made.* And here likewise there is a threefold degree. The first is by *unreasonable delay,* as when I promise by an oath to go to Saint James and do not fix a definite term for myself, and so am always putting it off. — In the second way the breaking of a vow comes about by a *contrary will,* as when someone promises something to God and afterwards regrets it. Against such men it is said in Deuteronomy[^p519-2]: *That which is once gone out of thy lips thou shalt not make void.* — In the third way the breaking of a vow comes about by *apostatic rebellion,* as when a man apostatizes from religion. — The first of these ways is bad, the second worse, the third worst, because it is said[^p519-3]: *An apostate man is an unprofitable man;* on account of which it is said in Ecclesiastes: *If thou hast vowed any thing to God, defer not to pay it; for an unfaithful and foolish promise displeaseth him.* And this is when *time and hour and day and year interpellate*[^p519-4].

27. In the third way we take the name of God in vain by the *uttering of blasphemous speech;* and this is done in three ways: first, when someone, speaking of God, uses *cursing* language, as when he curses God. — The second way is by *lying* language, when someone denies of God what is true, or affirms what is false; for Anselm says[^p519-5] that of every contradiction the nobler part is to be attributed to God. — The third way is by *reproachful* language, as when someone speaks of the lower members of Christ, he blasphemes most gravely, even if he says what is true, and he despises Christ in this, that he was humble and took our nature upon himself. — And such men have been destroyed by the divine judgment. For Gregory relates[^p519-6] that a certain boy of six years was accustomed to blaspheme the name of the Lord. On a certain day, when he was blaspheming and was in his father's lap, he was snatched away by demons and carried off to hell. On account of which it is said in Leviticus[^p519-7]: *Whosoever shall blaspheme the name of the Lord, dying let him die.* — It is plain now in what ways the name of God is taken in vain.

---

la: Exod. 20, 7. — Seq. locus est Ps. 118, 125. 127. et 128. Cfr. III. Sent. d. 37. dub. 2.

en: Exodus 20:7. — The following passage is Psalm 118:125, 127 and 128. Compare III *Sentences,* d. 37, dubium 2.

la: Hanc sententiam non invenimus in Gregorio. Similis allegatur supra in Hexaëm. collat. 19. n. 16. — Subinde respicitur Matth. 19, 17: Si autem vis ad vitam ingredi, serva mandata.

en: We have not found this saying in Gregory. A similar one is alleged above in the *Hexaëmeron,* collation 19, n. 16. — Immediately afterwards Matthew 19:17 is referred to: *But if thou wilt enter into life, keep the commandments.*

en: Collation 1, nn. 21, 22, and collation 2, nn. 3, 4.

la: Supra collat. 2. n. 8. seqq.

en: Above, collation 2, n. 8 and following.

la: Respicitur I. Tim. 6, 10, ubi hoc de avaritia dicitur.

en: Reference is made to I Timothy 6:10, where this is said of avarice.

en: Chapter 16:13.

la: Cfr. August., V. de Gen. ad lit. c. 20. n. 40. seqq.

en: Compare Augustine, *On Genesis to the Letter,* book V, c. 20, n. 40 and following.

la: Deut. 6, 4: Audi Israel, Dominus Deus noster Dominus unus est. Cfr. Marc. 12, 29.

en: Deuteronomy 6:4: *Hear, O Israel, the Lord our God is one Lord.* Compare Mark 12:29.

la: Ioan. 1, 3: Omnia per ipsum facta sunt. — Infra pro *Deus de Deo* A B *Deus in Deo,* D *Deus et in Deo;* inferius autem quoad Spiritum S. substituimus ex B D *Deus et in Deo* pro *Deus in Deo.*

en: John 1:3: *All things were made by him.* — Below, for *God from God,* A and B read *God in God,* D *God and in God;* and further below, with respect to the Holy Spirit, we have substituted from B and D *God and in God* for *God in God.*

la: Cfr. I. Cor. 2, 10. seq.

en: Compare I Corinthians 2:10 and following.

la: Vide III. Sent. d. 9. per totam.

en: See III *Sentences,* d. 9, throughout.

la: Libr. IV. Reg. 1, 13: Qui [quinquagenarius] cum venisset, curvavit genua contra Eliam etc.

en: IV Kings 1:13: *And when he [the captain of fifty] was come, he bowed his knees before Elijah,* etc.

la: Cfr. IV. Sent. lit. Magistri, d. X. c. 1. seq.; ibid. Comment. p. I. q. 1. et d. 11. p. I. q. 1. seqq.

en: Compare IV *Sentences,* the text of the Master, d. X, c. 1 and following; and the Commentary on the same place, part I, q. 1, and d. 11, part I, q. 1 and following.

en: Philippians 2:10.

la: Exod. 23, 13: Per nomen externorum deorum non iurabis, Lev. 19, 12: Non periurabis in nomine meo. Deut. 6, 13: Dominum Deum tuum timebis… ac per nomen illius iurabis. — A B D sic habent: *veritatis in Matthaeo, ubi* (B D omittunt *ubi*) *dicitur: Qui iurat in nomine meo iuret.* Sed Matth. 5, 33. tantum dicitur: Dictum est antiquis: Non periurabis; reddes autem Domino iuramenta tua.

en: Exodus 23:13: *By the name of strange gods you shall not swear;* Leviticus 19:12: *Thou shalt not forswear thyself in my name.* Deuteronomy 6:13: *Thou shalt fear the Lord thy God… and shalt swear by his name.* — A, B and D read thus: *of truth in Matthew, where* (B and D omit *where*) *it is said: He who swears in my name, let him swear.* But at Matthew 5:33 only this is said: *It was said to them of old: Thou shalt not forswear thyself; but thou shalt perform thy oaths to the Lord.*

la: Cap. 4, 2. — Glossa sumta est ex Hieron. in hunc locum. Cfr. III. Sent. lit. Magistri, d. XXXIX. c. 1, et Comment. ibi dub. 1.

en: Chapter 4:2. — The Gloss is taken from Jerome on this passage. Compare III *Sentences,* the text of the Master, d. XXXIX, c. 1, and the Commentary there, dubium 1.

la: Vide III. Sent. d. 39. a. 1. q. 1.

en: See III *Sentences,* d. 39, a. 1, q. 1.

la: Cfr. III. Sent. lit. Magistri, d. XXXIX. c. 9, et ibid. Comment. a. 3. q. 3.

en: Compare III *Sentences,* the text of the Master, d. XXXIX, c. 9, and the Commentary on the same place, a. 3, q. 3.

la: Scilicet *in iurante.* Cfr. III. Sent. d. 39. dub. 1, ubi docetur, quod *iudicium* respiciat *iurantem,* sicut *veritas* respicit *rem,* de qua iuratur, et *iustitia* respicit *causam,* pro qua fit. Defectus autem *iustitiae* in eo ponitur, quod non fit « *discrete,* quia sine praemeditatione, licet fiat *vere* et *iuste* ». — Pro *in mente* A B D *in medio.* Deinde A prosequitur: *scilicet discretivum veritatis;* B *medio discretivum utriusque, scilicet;* D *medio discretivum veritatis.*

en: That is, *in the one swearing.* Compare III *Sentences,* d. 39, dubium 1, where it is taught that *judgment* regards *the one swearing,* as *truth* regards *the matter* about which the oath is sworn, and *justice* regards *the cause* for which it is made. And the defect of *justice* is placed in this, that it is not made "*discerningly,* because without premeditation, though it be made *truly* and *justly.*" — For *in mente* A, B and D read *in medio.* Then A continues: *scilicet discretivum veritatis;* B *medio discretivum utriusque, scilicet;* D *medio discretivum veritatis.*

la: Cap. 5, 34. et 37. Cfr. III. Sent. d. 39. a. 2. q. 1. — Pro lectione Vulgatae *est est* A B D *sic sic.*

en: Chapter 5:34 and 37. Compare III *Sentences,* d. 39, a. 2, q. 1. — For the Vulgate reading *est est,* A, B and D read *sic sic.*

la: Vers. 9. — Gen. 31, 44. narratur, quod Laban cum Iacob pepigit foedus, erectusque est lapis in titulum testimonii et fidelitatis.

en: Verse 9. — At Genesis 31:44 it is related that Laban struck a covenant with Jacob, and a stone was set up as a monument of the testimony and of fidelity.

la: Cap. 6, 16: Homines enim per maiorem sui iurant, et omnis controversiae eorum finis, ad confirmationem, est iuramentum.

en: Chapter 6:16: *For men swear by one greater than themselves, and an oath for confirmation is the end of all their controversy.*

la: Cap. 21, 6. seqq.

en: Chapter 21:6 and following.

la: Hic aliquid excidisse videtur. — Seqq. verba sunt August., Serm. 180 (alias 28 de Verb. Apost.) c. 4. n. 4, et sequitur Eccli. 23, 9.

en: Something seems to have dropped out here. — The following words are Augustine's, *Sermon* 180 (elsewhere 28, *On the Words of the Apostle*), c. 4, n. 4, and there follows Ecclesiasticus 23:9.

la: Cap. 1, 16. Deinde respicitur Hebr. 10, 29: Quanto magis putatis deteriora mereri supplicia qui Filium Dei conculcaverit et sanguinem testamenti pollutum duxerit, in quo sanctificatus est. — A corrupte, vel saltem incomplete *sic cum clericis et pollutum dicis sanguinem;* D *sic cum clericis conculcas et pollutum.*

en: Chapter 1:16. Then Hebrews 10:29 is referred to: *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.* — A reads corruptly, or at least incompletely, *sic cum clericis et pollutum dicis sanguinem;* D *sic cum clericis conculcas et pollutum.*

la: Cap. 23, 23 Vulgata: Quod autem semel egressum est de labiis tuis, observabis et facies, sicut promisisti Domino Deo tuo etc.

en: Chapter 23:23, the Vulgate: *But that which is once gone out of thy lips, thou shalt observe, and shalt do as thou hast promised to the Lord thy God,* etc.

la: Prov. 6, 12. — Seq. locus est Eccle. 5, 3.

en: Proverbs 6:12. — The following passage is Ecclesiastes 5:3.

la: Ita B; Vat. et D *Tempus, dies et hora interpellabit;* A *interpellantur.*

en: So B; the Vatican edition and D read *Tempus, dies et hora interpellabit;* A *interpellantur.*

la: Monolog. c. 15.

en: *Monologion,* c. 15.

la: Libr. IV. Dialog. c. 18.

en: *Dialogues,* book IV, c. 18.

la: Cap. 24, 16: Et qui blasphemaverit etc.

en: Chapter 24:16: *And he that blasphemeth,* etc. ---

translators_notes:
**Provenance.** Latin re-set from the 450 dpi column bands of pp. 515–519 (`extract-pages.py --volume vol5`, then `colcrop.py`), with the IA djvu OCR (`raw/doctorisseraphic05bona_djvu.txt`, raw lines 84397–85022) 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 III.` display heading, its subtitle and its whole `SUMMARIUM.` stand full-measure across the middle of p. 515, beneath both columns of Collation II, and ¶ 1 begins on the same leaf immediately below them. The collation ends on p. 519 at *Patet modo, quibus modis assumitur nomen Dei in vanum,* at the foot of that leaf's right column, immediately above the full-measure `COLLATIO IV.` display heading. Surviving page numerals were read on the plate at 516, 517, 518 and 519, agreeing with the scouting doc's prediction table. The index subtitle *De secundo praecepto decalogi* is verified in place on p. 515, word for word. **`COLLATIO III.` carries no apparatus anchor** — nothing stands after the period, read at 2.2× — and the Summarium is unanchored: **the fourth work running to answer this way.** The Summarium's body count runs to `27`, counted on the plate, and matches the body's twenty-seven numbered paragraphs. ⚠ Unlike Collation II's, this Summarium does **not** span two leaves; the two-leaf case is a possibility to test, not a pattern to expect.

**⚠ BOUNDARY 3 (p. 519) HANDS OFF — the third boundary, the second "yes," and the test is unchanged.** This chunk sits between boundaries 2 and 3 and closes both.
- **Boundary 2 (p. 515) hands off,** as `bon-praec-c2` measured, and this chunk re-derived the claim rather than adopting it: p. 515's **nn. 4 and 5 are Collation III's**, and their **positions and columns were both verified, not merely their ownership** — n. 4 anchors at ¶ 1's *frustra* in the **left** column, n. 5 at ¶ 1's *Gregorius* in the **right** column, while both entries are printed in the **right** footer block. The leaf's nn. 1–3 were read and left alone; they answer Collation II's ¶¶ 28–29. This chunk's register therefore **opens at p. 515 n. 4 and does not restart at 1.**
- **Boundary 3 (p. 519) hands off.** That leaf carries **eight** footer notes; **nn. 1–7 are Collation III's** (n. 1 answers ¶ 25's *ad Titum,* n. 7 answers ¶ 27's *in Levitico*), and **n. 8 — `Exod. 20, 8. — Seq. locus est Ps. 102, 17. et 18. Cfr. III. Sent. d. 37. dub. 3.` — is Collation IV's**, because Collation IV's numbered ¶ 1 (*Memento, ut diem Sabbati sanctifices*) begins on that leaf and carries the anchor. **`bon-praec-c4` therefore opens p. 519 owning note 8 and continues that leaf's sequence rather than restarting it.**

⭐ **The tally now stands at one "no" and two "yes," and that is exactly why it may not be summed.** The discriminator is the p. 498 rule and nothing else — whether the incoming collation's numbered **body** reaches the shared leaf. It does not on p. 510 and does on pp. 515 and 519. **Three boundaries, three separate readings, one test.** The remaining three (pp. 522, 525, 529) must each be re-asked on the plate; two consecutive "yes" answers are not a pattern, and a majority is not evidence.

**★ The running head names the incoming collation again, at both ends.** p. 515's head reads `DE DECEM PRAECEPTIS COLLATIO III.` above two columns of Collation II; p. 519's reads `COLLATIO IV.` above roughly a leaf and a half of Collation III. This is the printing, not the OCR, and it is now attested on four of this work's six shared leaves. **A running head is not evidence of who owns the top of a page.**

**Gutter.** p. 515: **1254**, measured on the region this chunk transcribes — the two columns *below* the mid-leaf `COLLATIO III.` block (rows 0.75–0.93). `colcrop`'s default is the same 1 px failure `bon-praec-c2` recorded, and c2's **1258** belongs to the region *above* that block; the per-column profile of the lower region returns a clean **63 px band 1223–1285** with a 4 px centre-rule island, midpoint **1254**. ⚠ **The two halves of this leaf differ by 4 px and both are right** — the region rule, not a correction. p. 516 came back at **1327 on an 8 px run**; the run is narrow because the centre rule inked heavily on the leaf (island 1333–1342, peak 510), and the profile's band is **1307–1365 (59 px), midpoint 1336**, with which every wide window (55–62 px) agrees at 1335–1338; **1336 adopted**, the frozen rule-5 case. The skew screen's reported 45 px drift is the head slice catching the running head, not skew. pp. 517 (**1209**, 61 px) and 518 (**1363**, 58 px) measured clean and were adopted as returned. p. 519's `colcrop` value is a **failure — 1164 on a 1 px run**, the stacked-region case again, because the default 45–92 % window straddles the full-measure `COLLATIO IV.` heading, subtitle and Summarium that occupy roughly 45–60 % of the leaf. Profiled over the region this chunk actually transcribes (rows 0.10–0.40), the per-column profile returns a clean **62 px band 1146–1207, midpoint 1176**, with a 3 px centre-rule island; **1177 adopted.** **Two of this chunk's five leaves defeat the default, and both are the stacked-region case** — as is now true of five of the eleven leaves this work has measured.

**Digits.** Nothing in this span had to be settled against the raw's arithmetic, but four raw garbles read like digit errors and are not: p. 516 n. 5's `n. 40. seqq.` (raw `n. iO.`), p. 517 n. 7's `Matth. 5, 33` (raw `Matlh. S, 33.`), p. 518 n. 2's `d. XXXIX.` (raw `d. XX.XIX.`) and p. 518 n. 6's `Cap. 6, 16` (raw `Cap. 6, l6`) are all letter-for-digit OCR, read correctly on the plate at 2.2×. Two body numerals in the raw *are* wrong and the plate corrects them, both of the `3`/`5` class: **¶ 25 prints `25.`** (raw `23.`) and the **Summarium's `25.`** (raw `23.`) and **`15.`** (raw `IS.`). ⚠ p. 517 n. 4's `Libr. IV. Reg. 1, 13` was read at 2.2× as the ambiguous `4 , 43` shape and is settled independently by sense — IV Kings 1:13 is where the third captain of fifty bends his knees before Elijah, which is what ¶ 12 cites it for. **A digit is evidence only once something independent agrees with it.**

**Two raw readings inside a single apparatus entry are corrupt, and the plate is the only witness.** p. 518 n. 3 prints `sicut *veritas* respicit *rem*` where the raw gives `sicut oejttos resplcit rem`, and closes `D *medio discretivum veritatis*` where the raw gives `D medio discretivum ceritatv!`. Both are transcribed from the band. The same note's `non fit « *discrete*` is `non flt adiscrete` in the raw. **This is the densest raw failure in the span, and it is confined to one note** — the leaf's body prose either side of it is clean, which is the standing rule that the raw-quality grade moves within a page and must be given for body and footer separately.

**The `Libr. <roman>. <ch>, <v>` genre trait DOES fire here, once.** p. 517 n. 4's `Libr. IV. Reg. 1, 13` is the unresolvable shape — a bare scripture book named by a roman-numbered *Libr.* — and is the first instance in this work. p. 519 n. 6's `Libr. IV. Dialog. c. 18` is its near-twin but names a *work,* not a scripture book, and so is not an instance. `build-citations.py`'s barrier has exactly one thing to catch on this span.

**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` and `-c2` for consistency. The pressure is heavier here than in either predecessor, because ¶ 2 sets *decem sunt mandata decalogi, quae sunt fundamenta omnium legum* in a single clause — all three words at once — and the collation's own title says *praecepto* while its whole argument says *mandatum.* The distinction is kept everywhere and costs nothing inside the quotations. The collision with the work's English title ("Collations on the Ten **Commandments**") is unchanged. **Carried to the work-close gate.**
- ***intellectus* / *intelligentia*.** *Intelligentia* does not occur in this collation, and *intellectus* occurs four times as a noun. ¶ 5's *ex perverso intellectu sacrae Scripturae* is rendered **understanding**, as `bon-praec-c2` rendered the identical phrase at its ¶¶ 24 and 26 — the same words, the same sense, the same English. ¶ 23's *Iste est intellectus verborum litteralis* and ¶ 24's *Spiritualis vero intellectus huius praecepti* are likewise rendered **understanding**, against the more idiomatic "sense." ⚠ **This is a cost, not an error, and so it is not a case of c2's ¶ 25.** c2 departed at one site because "understanding" would have failed to name the Averroist doctrine; here "understanding" names the thing correctly and merely reads less naturally than "sense" would, which is precisely the price c1's ¶ 8 paid. **The rule was followed at every site in this chunk and no departure was made.** ¶ 21's *fides in intellectu* keeps **understanding** on the same rule.

**Marginalia** (trimmed from the body per the standing Vol V convention, listed here in body order):
p. 515 — Introductio · Triplex ratio loquendi de praeceptis.
p. 516 — Repetitio 1. collationis · Repetitio 2. collationis · Confirmatur per Scripturam · Omissa supplentur · Insultatio Iudaeorum · Obiiciunt 3 transgressiones.
p. 517 — Resp. ad 1. obiectum · Iudaeus quidam repellitur · Notandum · Resp. ad 2. obiectum · Duplex adoratio · Resp. ad 3. obiectum · Haeresis reprobatur · Obiectio refellitur · Confirmatur exemplo · Pars I. Explicatio litteralis · Prohibetur periurium · Tres conditiones · Distinctio iuramenti.
p. 518 — Quoad assertorium primo veritas · Secundo, iustitia · Tertio, iudicium · Obiectio Manichaeorum refellitur · Iuramenti promissorii triplex finis · Ex iuramento ad 1. finem triplex utilitas · Item, ex iuramento ad 2. finem · De iuramento ad 3. finem · Pars II. Explicatio spiritualis · Recte fit tripliciter · In vanum item tripliciter · Primo modo iterum tripliciter.
p. 519 — Admonitio · Item, secundo modo tripliciter · Item, tertio modo tripliciter · Exemplum.

**Apparatus count: 31 entries** — p. 515 two (nn. 4 and 5, received), p. 516 six, p. 517 eight, p. 518 eight, p. 519 seven (of that leaf's eight; n. 8 forwarded). Within the pilot's predicted 26–30 band by one, which means nothing either way: the band is a per-collation estimate and `bon-praec-c2` legitimately returned 32. Every entry was read off the 450 dpi footer bands at 2.2×; none from a whole-page read.

**Block-versus-anchor structure, per leaf.** p. 516: footer blocks split **4/2** while the anchors split **2/4** — the left block holds nn. 1–4 although nn. 3 and 4 anchor in the right column, the standing overrun case. p. 517: blocks **6/2**, anchors **4/4** — the left block overruns by two again. p. 518: blocks **3/5**, anchors **4/4** — here the left block *underruns* by one, n. 4 anchoring at ¶ 20 in the left column while its entry is printed in the right block. p. 519: blocks **2/6**, anchors (Collation III's seven) **2/5**, and the block break coincides with the anchor break for the only time in this span. **Block structure, column structure and collation structure are three independent things, and this chunk has an instance of each disagreement.** No footnote runs over a page boundary in this span — the p. 512 hazard class did not recur here.

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