collection: Collationes de decem praeceptis

title: Coll. 1

source_text:
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### COLLATIO I.
#### *De quatuor motivis ad observantiam divinorum praeceptorum inducentibus et de decalogo in genere.*

### Summarium

*Introductio, numero* 1. — Pars I. De motivis observantiae. *Quatuor movent ad observanda praecepta,* 2. — *Primo, auctoritas mandantis, et quidem triplici ratione, scilicet quia nos creat, gubernat et salvat,* 3-5. — *Secundo, utilitas observationis triplex, scilicet impetratio charismatum, revelatio Scripturarum et assecutio praemiorum,* 6-9. — *Tertio, periculum transgressionis triplex, quia non observans multa bona perdit, in nefanda flagitia ruit et aeterna supplicia meretur,* 10-12. — *Duo ultima confirmantur per Scripturam,* 13. — *Quarto, irreprehensibilitas mandatorum, monstrata tripliciter, quia non continent aliquid impossibile nec onerosum nec iniquum,* 14-17. — *Conclusio primae partis,* 18. — Pars II. De decalogo in genere. *De mandato primo et magno, quod est summa totius Legis,* 19. — *Decem praecepta sunt fundamenta omnium legum et praeceptorum; ipsa enumerantur,* 20. — *Omnis lex non mandat nisi duplicem iustitiam, scilicet quae ordinat ad Deum et ad proximum; hinc duae tabulae,* 21. — *Tabula prima cum tribus praeceptis, quae appropriantur tribus personis divinis,* 22. — *Tabula secunda cum septem aliis,* 23. 24.

1. *Si vis ad vitam ingredi, serva mandata.* Verba ista scripta sunt in Matthaeo[^p507-1] et sunt verba Salvatoris nostri, in quibus explicatur nobis summa totius nostrae salutis quantum ad duo: primo, quantum ad *praemium* retributionis aeternae; ibi: *Si vis ad vitam ingredi;* secundo, quantum ad *meritum* operationis humanae, ibi: *serva mandata.* Et est hic rectus ordo, quia finis movet agentem, ut se exerceat in debitum finem[^p507-2]. — Sequamur igitur formam istius magni Magistri; et antequam de istis *praeceptis* aliquid dicamus, prius dicamus de *observantiis praeceptorum.*

2. Praemittit Dominus *motivum*, postea subiungit *actum*, per quem possumus devenire in debitum finem. Et notandum, quod sunt quatuor, quae nos movent ad observandum mandata Dei. Primum est *auctoritas* sive dignitas mandantis; secundum est *utilitas* observationis; tertium est trangressionis *periculum;* quartum est *irreprehensibilitas* mandatorum. Quoniam igitur ille qui mandat, praecepta observari[^p507-3], est magnae auctoritatis, et observatio mandatorum est magnae utilitatis, et in transgressione magnum consistit periculum, et irreprehensibile est mandatum; ideo nullus est, qui possit habere excusationem de observatione mandatorum.

3. Primum igitur movere nos debet ad observandum mandata Dei *auctoritas* mandantis: quia Deus est, qui mandat, observari praecepta. Est enim magnae auctoritatis; quod patet ex tribus: primo, quia ipse sua magna potentia nos *creat;* secundo, quia nos sua mira sapientia regit et *gubernat;* tertio, quia sua munifica benevolentia nos *salvat.* — Primo dico, quod ille qui mandat, observari mandata Dei, est magnae auctoritatis, quia sua magna potentia nos *creat;* Iob[^p507-4]: *Manus tuae fecerunt me et plasmaverunt me totum in circuitu;* et Deuteronomii undecimo: *Oculi vestri viderunt omnia opera magna Dei, quae fecit, ut custodiatis mandata eius.*

4. Secundo, est magnae auctoritatis, quia sua mira sapientia nos *gubernat.* Unde dicit Isaias[^p507-5]: *Ego Dominus, docens te utilia, gubernans te in via, qua ambulas. Utinam attendisses mandata mea! facta fuisset sicut flumen pax tua.* Psalmus: *Servavi mandata tua et testimonia tua; quia omnes viae meae in conspectu tuo.*

5. Tertio, est magnae auctoritatis, quia sua munifica benevolentia nos *salvat;* Deuteronomii decimo[^p507-6]: *Et nunc, Israel, quid petit Dominus Deus tuus a te, nisi ut timeas Dominum Deum tuum et am-*

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*bules in viis eius et diligas eum ac servias Domino Deo tuo in toto corde tuo et in tota anima tua, custodiasque mandata Domini?* — *Dominus,* qui te *creavit; Deus,* qui te *gubernat; tuus,* qui te *salvat.* — Patet modo, quod ad servandum mandata Dei debet nos movere primo *auctoritas* mandantis.

6. Secundo debet nos movere ad observandum mandata Dei observationis *utilitas.* In servando enim mandata Dei est multiformis utilitas, quae ad tres utilitates reducitur. Prima utilitas est *impetratio* divinorum *charismatum;* secunda est *revelatio* sacrarum *Scripturarum;* tertia est *assecutio* caelestium *praemiorum.*

7. Prima, dico, utilitas in servando mandata Dei est *impetratio* divinorum *charismatum;* unde in Ioanne[^p508-1]: *Si diligitis me, mandata mea servate, et ego rogabo Patrem meum, et dabit vobis alium paracletum.*

8. Secunda utilitas est *intelligentia* sacrarum *Scripturarum;* Psalmus[^p508-2]: *Super senes intellexi, quia mandata tua quaesivi.* Sed quomodo perveniamus ad intelligentiam sacrarum Scripturarum, ostendit Gregorius; unde super illud, quod discipuli, quando viderunt Iesum, ipsum non intellexerunt, sed quando audierunt ipsum loquentem, tunc ipsum intellexerunt, dicit ibi Gregorius, quod « audiendo Dei praecepta discipuli illuminati non sunt, sed faciendo ea illuminati sunt »; quia *non auditores legis* tantum, *sed factores iustificabuntur*[^p508-3]. Propter hoc dicit Iacobus in sua canonica: *Estote factores verbi Dei et non auditores tantum, fallentes vosmetipsos; quia, si quis auditor est verbi Dei tantum et non factor, hic comparabitur viro consideranti vultum nativitatis suae in speculo.* Si videt homo decies vultum suum proprium in speculo, adhuc non bene cognoscet ipsum; sed si videt vultum alterius hominis extra speculum, bene cognoscit ipsum; et hoc est propter fortem impressionem speciei super organum visus secundum lineam rectam, sed in speculo non est verus intuitus. Similiter, quando homo audit verbum Dei, videtur ei, quod ipsum bene intelligat, sed statim recedit; sed quando ponit ipsum ad experientiam bene operando, tunc ipsum intelligit.

9. Tertia utilitas observationis mandatorum Dei est *assecutio* caelestium *praemiorum.* Unde dicitur in Proverbiis[^p508-4]: *Serva mandata mea, et vives; et legem meam quasi pupillam oculi.* Haec est ratio, quare homini existenti in paradiso Deus dedit observantiam mandatorum. — Patet modo, quod ad observandum mandata Dei debet nos movere *utilitas* observationis.

10. Tertio debet nos movere ad observantiam mandatorum transgressionis *periculum,* quia transgressor mandatorum incidit in multa pericula: primo, quia multa *bona perdit;* secundo, quia in nefanda *flagitia ruit;* tertio, quia aeterna *supplicia meretur.* — Primo, dico, debet nos movere ad servandum mandata Dei transgressionis periculum, quia transgressores multa *bona perdunt;* unde in Levitico[^p508-5]: *Si non audieritis vocem meam et non feceritis omnia mandata mea; visitabo vos in egestate et calore, qui conficiet oculos vestros et consumet animas vestras.* Dicit: *Visitabo vos in egestate;* ecce, omnium bonorum privatio; *et calore, qui conficiet oculos vestros et consumet animas vestras,* quia excaecat intellectum veri et aufert affectum boni; et propter hoc in persona transgressoris dicit Psalmista[^p508-6]: *Dereliquit me virtus mea et lumen oculorum meorum, et ipsum non est mecum.*

11. Secundo, transgressores mandatorum in nefanda *flagitia ruunt;* unde in Baruch[^p508-7]: *Non obedivimus voci Domini, ut ambularemus in mandatis eius, et abivimus unusquisque in sensum cordis sui maligni.* De talibus transgressoribus dicit Psalmus: *Populus meus non audivit vocem meam, et Israel non intendit mihi, et dimisi eos secundum desideria cordis eorum.* Tales enim transgressores dat Dominus in manus daemonum. Quod bene significatum est in Danielis tertio, ubi dicitur, quod tres pueri existentes in fornace ignis dixerunt: *Peccavimus et inique egimus et praevaricati sumus;* sequitur: *Et traditi sumus in manibus inimicorum nostrorum iniquorum et pessimorum praevaricatorumque et regi iniusto et pessimo ultra omnem terram.*

12. Tertio, transgressores mandatorum aeterna *supplicia promerentur;* Psalmus[^p508-8]: *Maledicti, qui declinant a mandatis tuis; maledicti,* quia dicetur eis: *Ite, maledicti, in ignem aeternum,* Matthaei vigesimo quinto.

13. Ecce, observationis mira utilitas et transgressionis mira calamitas. Unde Dominus per Moysen: *En,* inquit, *propono tibi benedictionem et maledictionem: benedictionem, si mandata mea feceris; maledictionem, si non feceris.* Ponit nos Dominus in medio et operatur nobiscum mirabiliter.

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Quando aliquis vult aliquid alii ostendere, procedit contra ipsum duplici via, scilicet per rationem *ostensivam* et per rationem *ducentem ad impossibile*[^p509-1]. Sic facit Dominus: ponit hominem in medio inter caelum et infernum; in caelo est aeterna gloria, in inferno sunt aeterna supplicia. Et quando Dominus ostendit homini gloriam paradisi, quam potest promereri servando mandata; tunc inclinat ipsum ad observantiam mandatorum per rationem *ostensivam.* Quando vero ostendit ei supplicia inferni, in quae ruet, si transgreditur mandata; tunc inclinat ipsum per rationem *ducentem ad impossibile.* — Ecce, proponit nobis maledictionem et benedictionem; dimittamus Iudae proditori maledictionem et laqueos, de quo dicitur, quod *noluit* benedictionem, *et elongabitur ab eo*[^p509-2]; et nos cum beato Mathia recipiamus benedictionem.

14. Quarto debet nos movere ad observantiam mandatorum *irreprehensibilitas mandatorum.* Mandatum dicitur *irreprehensibile,* quando non continet aliquid *impossibile* nec aliquid *onerosum* nec aliquid *iniquum.* Sic est in mandatis Dei.

15. Primo, dico, sunt mandata Dei irreprehensibilia, quia non continent aliquid *impossibile;* unde in prima Ioannis[^p509-3]: *Haec est caritas Dei, ut mandata eius custodiamus, et mandata eius gravia non sunt.* Praemittit: *haec est caritas Dei;* habenti enim caritatem mandata Dei sunt facilia et suavia, sed non habenti caritatem videntur difficilia. Et ponit Augustinus exemplum de ave habente plumas et de ave sine plumis; et dicit, quod avi habenti plumas facile est volare, sed avi non habenti plumas est difficile. Similiter homini perversae voluntatis videntur mandata difficilia, quae habenti caritatem sunt facilia. Unde dicitur in Deuteronomio[^p509-4]: *Mandatum hoc, quod ego praecipio tibi hodie, non est super te nec procul positum nec in caelo situm nec trans mare positum, sed iuxta te est valde sermo, in ore tuo et in corde tuo, ut facias illum.*

16. Secundo, mandata Dei sunt irreprehensibilia, quia non continent aliquid *onerosum,* immo sunt suavia. Unde dicitur in Ecclesiastico[^p509-5]: *Nihil melius est quam timor Dei, et nihil dulcius quam respicere in mandatis Domini;* Psalmus: *Desiderabilia super aurum et lapidem pretiosum multum et dulciora super mel et favum. Gaudium iusto est facere iudicium* sive iustitiam. Sed videmus, quod palato infecto cibus dulcis videtur esse amarus; similiter homini perversae voluntatis mandata Dei, quae sunt facilia et suavia, videntur difficilia.

17. Tertio, mandata Dei sunt irreprehensibilia, quia non continent aliquid *iniquum;* unde Apostolus[^p509-6]: *Lex quidem sancta, et mandatum sanctum et iustum et bonum.* Propter hoc dicit alibi: *Praecipio tibi coram Deo, qui vivificat omnia, ut sine macula serves mandatum irreprehensibile.* — Patet igitur modo *irreprehensibilitas* mandatorum.

18. Coniungamus igitur ista quatuor, scilicet *auctoritatem* praecipientis, *utilitatem* observationis, transgressionis *periculum* et *irreprehensibilitatem* mandatorum; et videbimus, quod nullus est, qui se poterit excusare de observatione praeceptorum.

19. Sed *quod est mandatum primum et magnum in Lege?* Respondet Dominus in Matthaeo[^p509-7]: *Diliges Dominum Deum tuum ex toto corde tuo et in tota anima tua et in tota mente tua. Hoc est maximum et primum mandatum. Secundum autem simile est huic: diliges proximum tuum sicut te ipsum. In his duobus universa Lex pendet et Prophetae.* Augustinus ostendit, quod in isto verbo[^p509-8]: *Mihi autem adhaerere Deo bonum est,* continetur totum hoc, quod dicitur: *Diliges Dominum Deum* etc. Debemus enim diligere Deum, quia hoc est iustum, sanctum, facile et suave. Unde Augustinus[^p509-9]: « Domine, quis mihi es? Et ego quis tibi, ut iubeas me amare te, et si non amem te, mineris mihi ingentes miserias »?

20. Ceterum decalogus sacer, qui datus est Moysi in monte Sinai, ostendit, quomodo debemus custodire mandata Dei; et volo vobis ostendere, quod sicut sunt octo partes orationis, quae sunt fundamentum omnium eorum, quae per vocem exprimi

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possunt in grammatica[^p510-1], et sicut sunt decem praedicamenta, quae sunt fundamentum omnium eorum quae determinantur in dialectica; sic decem praecepta sunt fundamentum omnium legum et divinorum praeceptorum. Voluit enim Dominus, quod non sine ratione essent Moysi[^p510-2] data. — Dicam modo ista praecepta in generali:

> *Non habebis deos alienos.*
> *Non assumes nomen Dei tui in vanum.*
> *Memento, ut diem Sabbati sanctifices.*
> *Honora patrem tuum et matrem tuam.*
> *Non occides.*
> *Non moechaberis.*
> *Non furtum facies.*
> *Non falsum testimonium dices.*
> *Non concupisces uxorem proximi tui,*
> *Neque aliquam rem eius.*

21. Et notandum, quod lex omnis non mandat nisi iustitiam. Est enim lex regula iustitiae[^p510-3]; iustitia autem est, secundum quam homo habet ordinari ad Deum et ad proximum. Secundum hoc est duplex iustitia: una, qua ordinamur ad Deum; alia, qua ordinamur ad proximum; et secundum hoc datae fuerunt Moysi duae tabulae, scilicet prima et secunda. In prima continentur mandata ordinantia nos ad Deum, in secunda continentur mandata ordinantia nos ad proximum[^p510-4].

22. In prima, dico, tabula continentur mandata ordinantia nos ad Deum; Deus autem est Trinitas, Pater et Filius et Spiritus sanctus. Patri attribuitur *maiestas,* Filio *veritas* et Spiritui sancto *bonitas.* In Patre est summa *maiestas* humiliter adoranda; in Filio est summa *veritas* fideliter asserenda; in Spiritu sancto est summa *bonitas* sincere amanda. Sed si ista tria ex aeterna ordinatione debemus facere, tunc necesse est, in prima tabula esse tria mandata secundum ista tria appropriata tribus personis divinis. In primo quidem mandato praecipitur *humilis adoratio* divinae maiestatis, cum dicitur: *Non habebis deos alienos.* In secundo mandato praecipitur *fidelis assertio* divinae veritatis, cum dicitur: *Non assumes nomen Dei tui in vanum.* In tertio praecipitur divinae bonitatis *sincera dilectio,* cum dicitur: *Memento, ut diem Sabbati sanctifices.* Ista sunt tria mandata primae tabulae.

23. In secunda tabula continentur septem mandata ordinantia nos ad proximum, quae significantur per duo praecepta legis naturae[^p510-5], scilicet: hoc facias alii, quod tibi vis fieri; non facias alii, quod tibi non vis fieri. — Et secundum haec duo praecepta legis naturae accipitur duplex iustitia, quarum una est *innocentiae,* altera *beneficentiae;* et secundum istam duplicem iustitiam duplex est mandatum: primum *beneficentiae,* alterum *innocentiae.* — Mandatum *beneficentiae* est: *Honora patrem tuum et matrem tuam.* Hoc autem mandatum non solum est reverentiae, sed est etiam beneficii et obsequii; et non solum est in patre, immo in omnibus, qui[^p510-6] a patre procedunt.

24. Mandatum autem, quod est *innocentiae,* necesse est multiplicari, quia consistit in hoc, ut homo caveat ab offensa proximi sui. Tripliciter autem contingit offendere proximum, scilicet in *animo, verbo* et *facto.* — Offensa autem in *facto* est tribus modis, quia potest homo offendere proximum per factum aut in *persona propria,* aut in *persona sibi coniuncta,* aut in *possessione terrena.* Et secundum hoc sunt tria mandata: *Non occides; non moechaberis; non furtum facies.* — Deinde sequitur offensa in *verbo,* contra quam est unum mandatum, scilicet *non falsum testimonium dices.* Per *falsum* autem *testimonium* significantur omnia, quae homo potest dicere contra proximum suum. — Offensa autem in *animo* duas habet radices secundum duplicem concupiscentiam, scilicet *carnis* et *oculorum*[^p510-7]. Contra concupiscentiam *carnis* est unum mandatum: *Non concupisces uxorem proximi tui.* Contra concupiscentiam *oculorum* est aliud mandatum: *non agrum neque aliquam aliam rem.* — Patet modo in generali, quae sint decem praecepta et penes quid accipiantur.

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### COLLATION I.
#### *On the four motives that lead to the keeping of the divine precepts, and on the decalogue in general.*

### Summarium

*Introduction, number* 1. — Part I. On the motives for keeping them. *Four things move us to keep the precepts,* 2. — *First, the authority of him who commands, and that on a threefold ground, namely that he creates, governs and saves us,* 3-5. — *Secondly, the threefold usefulness of keeping them, namely the obtaining of gifts of grace, the disclosure of the Scriptures and the attainment of rewards,* 6-9. — *Thirdly, the threefold peril of transgression, since he who does not keep them loses many goods, rushes into unspeakable outrages and deserves eternal torments,* 10-12. — *The last two are confirmed from Scripture,* 13. — *Fourthly, the blamelessness of the commandments, shown in three ways, since they contain nothing impossible nor burdensome nor unjust,* 14-17. — *Conclusion of the first part,* 18. — Part II. On the decalogue in general. *On the first and great commandment, which is the sum of the whole Law,* 19. — *The ten precepts are the foundations of all laws and precepts; they are enumerated,* 20. — *Every law commands nothing but a twofold justice, namely that which orders us to God and to our neighbour; hence the two tables,* 21. — *The first table with three precepts, which are appropriated to the three divine persons,* 22. — *The second table with the other seven,* 23. 24.

1. *If thou wilt enter into life, keep the commandments.* These words are written in Matthew[^p507-1] and are the words of our Saviour, in which the sum of our whole salvation is set out for us in respect of two things: first, in respect of the *reward* of the eternal recompense, there: *If thou wilt enter into life;* secondly, in respect of the *merit* of human action, there: *keep the commandments.* And this is the right order, because the end moves the agent to exert himself toward the due end[^p507-2]. — Let us therefore follow the manner of that great Master; and before we say anything about these *precepts,* let us first speak of the *keeping of the precepts.*

2. The Lord sets the *motive* first, and afterwards adds the *act* by which we can come to the due end. And it is to be noted that there are four things that move us to keep the commandments of God. The first is the *authority* or dignity of him who commands; the second is the *usefulness* of keeping them; the third is the *peril* of transgression; the fourth is the *blamelessness* of the commandments. Since therefore he who commands that the precepts be kept[^p507-3] is of great authority, and the keeping of the commandments is of great usefulness, and in transgression there lies a great peril, and the commandment is beyond reproach; therefore there is no one who can have an excuse concerning the keeping of the commandments.

3. First, then, the *authority* of him who commands ought to move us to keep the commandments of God: for it is God who commands that the precepts be kept. And he is of great authority; which is clear from three things: first, because by his great power he *creates* us; secondly, because by his wondrous wisdom he rules and *governs* us; thirdly, because by his bountiful goodwill he *saves* us. — First, I say, he who commands that the commandments of God be kept is of great authority, because by his great power he *creates* us; Job[^p507-4]: *Thy hands have made me, and fashioned me wholly round about;* and Deuteronomy the eleventh: *Your eyes have seen all the great works of God, which he hath done, that you may keep his commandments.*

4. Secondly, he is of great authority, because by his wondrous wisdom he *governs* us. Whence Isaias says[^p507-5]: *I am the Lord, teaching thee profitable things, governing thee in the way that thou walkest. O that thou hadst attended to my commandments! thy peace had been made as a river.* The Psalm: *I have kept thy commandments and thy testimonies; because all my ways are in thy sight.*

5. Thirdly, he is of great authority, because by his bountiful goodwill he *saves* us; Deuteronomy the tenth[^p507-6]: *And now, Israel, what doth the Lord thy God require of thee, but that thou fear the Lord thy God and*

*walk in his ways and love him and serve the Lord thy God with thy whole heart and with thy whole soul, and keep the commandments of the Lord?* — *Lord,* who *created* thee; *God,* who *governs* thee; *thy own,* who *saves* thee. — It is clear now that the *authority* of him who commands ought first to move us to keep the commandments of God.

6. Secondly, the *usefulness* of keeping them ought to move us to keep the commandments of God. For in keeping the commandments of God there is a manifold usefulness, which is reduced to three uses. The first use is the *obtaining* of the divine *gifts of grace;* the second is the *disclosure* of the sacred *Scriptures;* the third is the *attainment* of the heavenly *rewards.*

7. The first use, I say, in keeping the commandments of God is the *obtaining* of the divine *gifts of grace;* whence in John[^p508-1]: *If you love me, keep my commandments; and I will ask my Father, and he shall give you another Paraclete.*

8. The second use is the *intelligence* of the sacred *Scriptures;* the Psalm[^p508-2]: *I have had understanding above ancients, because I have sought thy commandments.* But how we may come to the intelligence of the sacred Scriptures, Gregory shows; whence upon that passage where the disciples, when they saw Jesus, did not understand him, but when they heard him speaking, then they understood him, Gregory says there that « by hearing the precepts of God the disciples were not enlightened, but by doing them they were enlightened »; because *not the hearers of the law* only, *but the doers shall be justified*[^p508-3]. For this reason James says in his canonical epistle: *Be ye doers of the word of God, and not hearers only, deceiving your own selves; for if a man be a hearer of the word of God only and not a doer, he shall be compared to a man beholding his own countenance in a glass.* If a man sees his own face ten times in a glass, he will still not know it well; but if he sees the face of another man outside a glass, he knows it well; and this is because of the strong impression of the species upon the organ of sight along a straight line, whereas in a glass there is no true beholding. In like manner, when a man hears the word of God, it seems to him that he understands it well, but it slips away at once; but when he puts it to the test by acting well, then he understands it.

9. The third use of keeping the commandments of God is the *attainment* of the heavenly *rewards.* Whence it is said in Proverbs[^p508-4]: *Keep my commandments, and thou shalt live; and my law as the apple of thy eye.* This is the reason why God gave the keeping of commandments to man while he was in paradise. — It is clear now that the *usefulness* of keeping them ought to move us to keep the commandments of God.

10. Thirdly, the *peril* of transgression ought to move us to the keeping of the commandments, because the transgressor of the commandments falls into many perils: first, because he *loses many goods;* secondly, because he *rushes into unspeakable outrages;* thirdly, because he *deserves eternal torments.* — First, I say, the peril of transgression ought to move us to keep the commandments of God, because transgressors *lose many goods;* whence in Leviticus[^p508-5]: *If you will not hear my voice and will not do all my commandments; I will visit you in poverty and burning heat, which shall waste your eyes and consume your lives.* He says: *I will visit you in poverty;* behold, the privation of all goods; *and burning heat, which shall waste your eyes and consume your lives,* because it blinds the understanding of the true and takes away the affection for the good; and for this reason the Psalmist says in the person of the transgressor[^p508-6]: *My strength hath left me, and the light of my eyes, and the same is not with me.*

11. Secondly, transgressors of the commandments *rush into unspeakable outrages;* whence in Baruch[^p508-7]: *We have not obeyed the voice of the Lord, that we might walk in his commandments, and we have gone away every one after the inclination of his own wicked heart.* Of such transgressors the Psalm says: *My people heard not my voice, and Israel hearkened not to me, and I let them go according to the desires of their heart.* For such transgressors the Lord gives into the hands of demons. Which was well signified in the third chapter of Daniel, where it is said that the three children, being in the furnace of fire, said: *We have sinned and committed iniquity and have transgressed;* and there follows: *And we have been delivered into the hands of our enemies, unjust and most wicked and prevaricators, and to a king unjust and most wicked beyond all the earth.*

12. Thirdly, transgressors of the commandments *deserve eternal torments;* the Psalm[^p508-8]: *Cursed are they who decline from thy commandments; cursed,* because it shall be said to them: *Go, ye cursed, into everlasting fire,* Matthew the twenty-fifth.

13. Behold, the wondrous usefulness of keeping them and the wondrous calamity of transgressing them. Whence the Lord through Moses: *Behold,* he says, *I set before thee a blessing and a curse: a blessing, if thou do my commandments; a curse, if thou do them not.* The Lord sets us in the middle and works with us wondrously.

When someone wishes to show something to another, he proceeds against him by a twofold way, namely by the *ostensive* argument and by the argument *leading to the impossible*[^p509-1]. So the Lord does: he sets man in the middle between heaven and hell; in heaven is eternal glory, in hell are eternal torments. And when the Lord shows man the glory of paradise, which he can earn by keeping the commandments, then he inclines him to the keeping of the commandments by the *ostensive* argument. But when he shows him the torments of hell, into which he will rush if he transgresses the commandments, then he inclines him by the argument *leading to the impossible.* — Behold, he sets before us a curse and a blessing; let us leave to Judas the traitor the curse and the halter, of whom it is said that *he would not have the blessing, and it shall be far from him*[^p509-2]; and let us with blessed Matthias receive the blessing.

14. Fourthly, the *blamelessness of the commandments* ought to move us to the keeping of the commandments. A commandment is called *beyond reproach* when it contains nothing *impossible* nor anything *burdensome* nor anything *unjust.* So it is with the commandments of God.

15. First, I say, the commandments of God are beyond reproach because they contain nothing *impossible;* whence in the first epistle of John[^p509-3]: *This is the charity of God, that we keep his commandments; and his commandments are not heavy.* He sets first: *this is the charity of God;* for to one who has charity the commandments of God are easy and sweet, but to one who has not charity they seem hard. And Augustine gives the example of a bird that has feathers and of a bird without feathers; and he says that for a bird that has feathers it is easy to fly, but for a bird that has not feathers it is hard. In like manner to a man of perverse will the commandments seem hard which to one who has charity are easy. Whence it is said in Deuteronomy[^p509-4]: *This commandment, that I command thee this day, is not above thee nor far off nor placed in heaven nor set beyond the sea, but the word is very nigh unto thee, in thy mouth and in thy heart, that thou mayst do it.*

16. Secondly, the commandments of God are beyond reproach because they contain nothing *burdensome,* but rather are sweet. Whence it is said in Ecclesiasticus[^p509-5]: *There is nothing better than the fear of God, and nothing sweeter than to have regard to the commandments of the Lord;* the Psalm: *More to be desired than gold and many precious stones, and sweeter than honey and the honeycomb. It is joy to the just to do judgment* or justice. But we see that to an infected palate sweet food seems to be bitter; in like manner to a man of perverse will the commandments of God, which are easy and sweet, seem hard.

17. Thirdly, the commandments of God are beyond reproach because they contain nothing *unjust;* whence the Apostle[^p509-6]: *The law indeed is holy, and the commandment holy and just and good.* For this reason he says elsewhere: *I charge thee before God, who quickeneth all things, that thou keep without spot the commandment that is beyond reproach.* — The *blamelessness* of the commandments is therefore clear now.

18. Let us therefore join these four together, namely the *authority* of him who commands, the *usefulness* of keeping them, the *peril* of transgression and the *blamelessness* of the commandments; and we shall see that there is no one who will be able to excuse himself concerning the keeping of the precepts.

19. But *which is the first and great commandment in the Law?* The Lord answers in Matthew[^p509-7]: *Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with thy whole mind. This is the greatest and the first commandment. And the second is like to this: thou shalt love thy neighbour as thyself. On these two dependeth the whole Law and the Prophets.* Augustine shows that in that word[^p509-8]: *But it is good for me to adhere to my God,* there is contained the whole of that which is said: *Thou shalt love the Lord thy God,* and so on. For we ought to love God, because this is just, holy, easy and sweet. Whence Augustine[^p509-9]: « Lord, what art thou to me? And what am I to thee, that thou commandest me to love thee, and if I love thee not, thou threatenest me with enormous miseries »?

20. Furthermore the sacred decalogue, which was given to Moses on mount Sinai, shows how we ought to keep the commandments of God; and I wish to show you that, just as there are eight parts of speech, which are the foundation of all those things that can be expressed by the voice

in grammar[^p510-1], and just as there are ten predicaments, which are the foundation of all those things that are determined in dialectic; so the ten precepts are the foundation of all laws and of the divine precepts. For the Lord willed that they should not have been given to Moses[^p510-2] without reason. — I shall now state these precepts in general:

> *Thou shalt not have strange gods.*
> *Thou shalt not take the name of thy God in vain.*
> *Remember that thou keep holy the sabbath day.*
> *Honour thy father and thy mother.*
> *Thou shalt not kill.*
> *Thou shalt not commit adultery.*
> *Thou shalt not steal.*
> *Thou shalt not bear false witness.*
> *Thou shalt not covet thy neighbour's wife,*
> *Nor any thing that is his.*

21. And it is to be noted that every law commands nothing but justice. For law is the rule of justice[^p510-3]; and justice is that according to which man has to be ordered to God and to his neighbour. According to this, justice is twofold: one by which we are ordered to God, another by which we are ordered to our neighbour; and according to this two tables were given to Moses, namely the first and the second. In the first are contained the commandments that order us to God, in the second are contained the commandments that order us to our neighbour[^p510-4].

22. In the first table, I say, are contained the commandments that order us to God; and God is a Trinity, Father and Son and Holy Spirit. To the Father is attributed *majesty,* to the Son *truth* and to the Holy Spirit *goodness.* In the Father is the highest *majesty,* to be humbly adored; in the Son is the highest *truth,* to be faithfully asserted; in the Holy Spirit is the highest *goodness,* to be sincerely loved. But if we must do these three things by an eternal ordering, then it is necessary that there be in the first table three commandments according to these three things appropriated to the three divine persons. In the first commandment indeed is enjoined the *humble adoration* of the divine majesty, when it is said: *Thou shalt not have strange gods.* In the second commandment is enjoined the *faithful assertion* of the divine truth, when it is said: *Thou shalt not take the name of thy God in vain.* In the third is enjoined the *sincere love* of the divine goodness, when it is said: *Remember that thou keep holy the sabbath day.* These are the three commandments of the first table.

23. In the second table are contained seven commandments that order us to our neighbour, which are signified by the two precepts of the law of nature[^p510-5], namely: do to another what thou wouldst have done to thee; do not do to another what thou wouldst not have done to thee. — And according to these two precepts of the law of nature a twofold justice is taken, of which one is that of *innocence,* the other that of *beneficence;* and according to this twofold justice the commandment is twofold: the first of *beneficence,* the other of *innocence.* — The commandment of *beneficence* is: *Honour thy father and thy mother.* And this commandment is not only one of reverence, but is also one of kindness and of service; and it holds not only in the case of a father, but rather in the case of all who[^p510-6] proceed from a father.

24. But the commandment that is of *innocence* must needs be multiplied, because it consists in this, that a man beware of offending his neighbour. Now it happens in three ways that one offends his neighbour, namely in *mind,* in *word* and in *deed.* — And offence in *deed* is in three modes, because a man can offend his neighbour by a deed either in his *own person,* or in a *person joined to him,* or in his *earthly possession.* And according to this there are three commandments: *Thou shalt not kill; thou shalt not commit adultery; thou shalt not steal.* — Then follows offence in *word,* against which there is one commandment, namely *thou shalt not bear false witness.* And by *false witness* are signified all the things that a man can say against his neighbour. — And offence in *mind* has two roots according to the twofold concupiscence, namely that *of the flesh* and that *of the eyes*[^p510-7]. Against the concupiscence *of the flesh* there is one commandment: *Thou shalt not covet thy neighbour's wife.* Against the concupiscence *of the eyes* there is another commandment: *not his field nor any other thing.* — It is clear now in general what the ten precepts are and on what they are taken to rest.

---

en: Chapter 19:17.

la: Cfr. Aristot., II. Phys. text. 29. (c. 3.) et V. Metaph. text. 2. seq. (IV. c. 2.). — C: Et multum convenienter praemittitur motivum; quia secundum exigentiam finis est dispositio causarum, quia finis est principium in intentione agentis.

en: Compare Aristotle, *Physics* II, text 29 (c. 3) and *Metaphysics* V, text 2ff. (IV, c. 2). — [Codex] C: *And the motive is very fittingly set first; because the disposition of the causes is according to the requirement of the end, since the end is the principle in the intention of the agent.*

la: Ex B supplevimus *praecepta observari,* et inferius cum ipso posuimus *consistit* pro *est.*

en: From B we have supplied *praecepta observari,* and below, with that same codex, we have put *consistit* for *est.*

la: Cap. 10, 8. — Seq. locus est Deut. 11, 7. et 8.

en: Chapter 10:8. — The following passage is Deuteronomy 11:7 and 8.

en: Chapter 48:17 and 18. — The following passage is Psalm 118:168.

en: Verses 12 and 13.

en: Chapter 14:15 and 16.

la: Psalm. 118, 100. — Sententia Gregorii, qua exponitur Luc. 24, 13. seqq., habetur II. Homil. in Evang. homil. 23, n. 2.

en: Psalm 118:100. — The sentence of Gregory, in which Luke 24:13ff. is expounded, is found in *Homilies on the Gospels* II, homily 23, n. 2.

la: Rom. 2, 13: Non enim auditores legis iusti sunt apud Deum, sed factores legis iustificabuntur. — Seq. locus est Iac. 1, 22. et 23.

en: Romans 2:13: *For not the hearers of the law are just before God, but the doers of the law shall be justified.* — The following passage is James 1:22 and 23.

en: Chapter 7:2.

la: Cap. 26, 14. et 16: Visitabo etc.

en: Chapter 26:14 and 16: *I will visit,* etc.

la: Cap. 1, 18: Non audivimus vocem Domini Dei nostri, ut etc. Ibid. v. 22: Et abivimus unusquisque in sensum cordis nostri maligni. — Seq. locus est Ps. 80, 12. et 13; tertius Dan. 3, 29: Peccavimus enim et inique egimus, recedentes a te, et deliquimus in omnibus. Ibid. v. 32: Et tradidisti nos etc.

en: Chapter 1:18: *We have not heard the voice of the Lord our God, that* etc. Ibid. v. 22: *And we have gone away every one after the inclination of our own wicked heart.* — The following passage is Psalm 80:12 and 13; the third is Daniel 3:29: *For we have sinned and committed iniquity, departing from thee, and we have offended in all things.* Ibid. v. 32: *And thou hast delivered us,* etc.

la: Psalm. 118, 21. — Seq. locus est Matth. 25, 41: Discedite a me, maledicti etc.; tertius Deut. 11, 26-28: En propono in conspectu vestro hodie benedictionem et maledictionem: benedictionem, si obedieritis mandatis Domini Dei vestri, quae ego hodie praecipio vobis; maledictionem, si non obedieritis mandatis Domini Dei vestri etc. — Locus hic omittitur in codd.

en: Psalm 118:21. — The following passage is Matthew 25:41: *Depart from me, you cursed,* etc.; the third is Deuteronomy 11:26-28: *Behold I set forth in your sight this day a blessing and a curse: a blessing, if you obey the commandments of the Lord your God, which I command you this day; a curse, if you obey not the commandments of the Lord your God,* etc. — This passage is omitted in the codices.

la: De hac duplici ratione cfr. Aristot., II. Prior. c. 14.

en: On this twofold argument compare Aristotle, *Prior Analytics* II, c. 14.

la: Psalm. 108, 18. Cfr. August. in hunc locum. Ibid. n. 10, v. 8. « Et episcopatum eius accipiat alter », quae verba Apostolus Petrus allegavit in sua oratione de uno in locum Iudae sufficiendo, Act. 1, 20.

en: Psalm 108:18. Compare Augustine on this passage. Ibid. n. 10, v. 8: « *And his bishopric let another take* », which words the Apostle Peter alleged in his speech about supplying one in the place of Judas, Acts 1:20.

la: Epist. I. 5, 3. — Sententia August. habetur Serm. 164. (alias 22. de Verbis Apostoli) c. 5. n. 7. Cfr. etiam supra pag. 187, nota 2.

en: Epistle I, 5:3. — The sentence of Augustine is found in *Sermon* 164 (otherwise 22, *On the Words of the Apostle*) c. 5, n. 7. Compare also above p. 187, note 2.

la: Cap. 30, 11-14. Vulgata plura interserit.

en: Chapter 30:11-14. The Vulgate inserts more.

la: Cap. 23, 37. — Seq. locus est Ps. 18, 11. Immediate sequitur Prov. 21, 15: Gaudium etc.

en: Chapter 23:37. — The following passage is Psalm 18:11. There immediately follows Proverbs 21:15: *Joy,* etc.

la: Rom. 7, 12. — Seq. locus est I. Tim. 6, 13. et 14. Post *omnia* in Vulgata plura interseruntur.

en: Romans 7:12. — The following passage is I Timothy 6:13 and 14. After *omnia* more is inserted in the Vulgate.

en: Chapter 22:36-40. Compare Mark 12:28ff.

la: Psalm. 72, 28. — August., I. de Moribus Eccles. cath. c. 8. n. 13. seqq., ex locis tam novi testamenti [Matth. 22, 37. et Rom. 8, 28. 35. seqq.] quam veteris [Deut. 6, 5. et Ps. 43, 22.] deducit, Deum esse summum bonum, in quod summo amore homo tendere debeat; c. 16. n. 26. hoc confirmat per verbum Ps. 72, 28: Num enim Paulus tantum dicit, Deo nos esse debere subiunctos [I. Cor. 15, 27.], ita ut in medio, quod separet, nihil sit [Rom. 8, 35.]? Nonne et Propheta commodissime hoc et brevissime significat, cum dicit: Mihi autem adhaerere Deo bonum est? Nonne quod ibi latissime de caritate dictum est hic uno verbo continetur, quod ait inhaerere? Item, quod addidit: bonum est, nonne ad illud respicit, quod ibi [Rom. 8, 28.] positum est: Diligentibus Deum omnia procedunt in bonum, ita ut una sententiola duobusque verbis Propheta et vim et fructum caritatis ostendat?

en: Psalm 72:28. — Augustine, *On the Morals of the Catholic Church* I, c. 8, n. 13ff., deduces from passages both of the New Testament [Matthew 22:37 and Romans 8:28, 35ff.] and of the Old [Deuteronomy 6:5 and Psalm 43:22] that God is the highest good, toward which man ought to tend with the highest love; at c. 16, n. 26 he confirms this by the word of Psalm 72:28: *For does Paul say only that we ought to be joined to God* [I Corinthians 15:27], *so that there is nothing in the middle to separate us* [Romans 8:35]*? Does not the Prophet also signify this most aptly and most briefly, when he says:* But it is good for me to adhere to my God*? Is not what was there said most amply about charity contained here in the one word, when he says* to adhere*? Likewise, in that he added:* it is good*, does he not look back to what is there set down* [Romans 8:28]*:* To them that love God all things work together unto good*, so that in one little sentence and in two words the Prophet shows both the force and the fruit of charity?*

la: Libr. I. Confess. c. 5. n. 5: Quid mihi es? Miserere, ut loquar. Quid tibi sum ipse, ut amari te iubeas a me, et nisi faciam, irascaris mihi et mineris ingentes miserias?

en: *Confessions* book I, c. 5, n. 5: *What art thou to me? Have mercy, that I may speak. What am I myself to thee, that thou biddest thee be loved by me, and unless I do it, art angry with me and threatenest enormous miseries?*

la: Scil.: nomen, pronomen, verbum, adverbium, participium, coniunctio, praepositio et interiectio. Cfr. Priscian., II. Grammat. c. 4, et supra in Hexaëm. collat. 4. n. 19. — De decem praedicamentis, scil. substantia, quantitate etc., vide supra in Hexaëm. collat. 3. n. 8.

en: Namely: noun, pronoun, verb, adverb, participle, conjunction, preposition and interjection. Compare Priscian, *Grammar* II, c. 4, and above in the *Hexaëmeron,* collatio 4, n. 19. — On the ten predicaments, namely substance, quantity, etc., see above in the *Hexaëmeron,* collatio 3, n. 8.

la: Exod. 20, 3. seqq. et Deut. 5, 7. seqq.

en: Exodus 20:3ff. and Deuteronomy 5:7ff.

la: Cfr. Aristot., I. Magn. Moral. c. 31. (c. 34.), et Cicero, I. de Legib. c. 6, ubi dicit, quod lex sit « iuris atque iniuriae regula ». — De duplici iustitia cfr. supra pag. 121, nota 3.

en: Compare Aristotle, *Magna Moralia* I, c. 31 (c. 34), and Cicero, *On the Laws* I, c. 6, where he says that law is « the rule of right and of wrong ». — On the twofold justice compare above p. 121, note 3.

la: Cfr. Isidor., Comment. sive Qq. in Exod. c. 29; supra in Hexaëm. collat. 21. n. 7-10. et III. Sent. d. 37. a. 2. q. 1-3.

en: Compare Isidore, *Commentary* or *Questions on Exodus* c. 29; above in the *Hexaëmeron,* collatio 21, n. 7-10, and III *Sent.* d. 37, a. 2, q. 1-3.

la: Vide Tob. 4, 16; Matth. 7, 12. et Luc. 6, 31. — August., de Mendacio, c. 19. n. 40: Innocentia est, qua nulli nocemus; benevolentia, qua etiam prosumus cui possumus. Cfr. XIX. de Civ. Dei, c. 16. — In seqq. secuti sumus A, paulo brevius legunt B D, adhuc brevius et corrupte edd.

en: See Tobias 4:16; Matthew 7:12 and Luke 6:31. — Augustine, *On Lying,* c. 19, n. 40: *Innocence is that by which we harm no one; benevolence, that by which we are even of profit to whom we can.* Compare *City of God* XIX, c. 16. — In what follows we have followed A; B D read a little more briefly, the editions more briefly still and corruptly.

la: Vat. *quae;* sed sententia ipsa est obscure vel corrupte dicta, sed explicata infra col. 5. n. 11-15.

en: The Vatican codex [reads] *quae;* but the sentence itself is obscurely or corruptly worded, though it is explained below in collatio 5, n. 11-15.

la: Epist. I. Ioan. 2, 16.

translators_notes:
**Provenance.** Latin re-set from the 450 dpi column bands of pp. 507–510 (`extract-pages.py --volume vol5`, then `colcrop.py`), with the IA djvu OCR (`raw/doctorisseraphic05bona_djvu.txt`, raw lines 83158–83700) 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 I.` display heading stands at the head of p. 507 (a plate read: the leaf carries the heading, the subtitle, a full-measure `SUMMARIUM.` and then ¶ 1); the collatio ends on p. 510 at *Patet modo in generali, quae sint decem praecepta et penes quid accipiantur,* immediately above the `COLLATIO II.` display heading. Surviving page numerals were read on the plate at 508, 509 and 510, agreeing with the scouting doc's prediction table. **`COLLATIO I.` carries no apparatus anchor** — read at 4×; nothing stands after the period, and none of p. 507's footer notes documents the title or the codices. The Summarium is present, full-measure and unanchored, and its body ends at `23. 24.`, counted on the plate.

**⚠ p. 510 FORWARDS NOTHING — the p. 498 rule fires at the first interior boundary, against the pilot's expectation.** The mini-pilot predicted a runover hand-off at all six interior boundaries and told the chunks to verify each one. Verified here, boundary 1 does **not** hand off: **all seven** of p. 510's footer notes are Collatio I's (n. 1 answers ¶ 20's *octo partes orationis*, n. 7 answers ¶ 24's *carnis et oculorum*), because Collatio II's heading and Summarium stand on p. 510 but **its ¶ 1 does not begin until p. 511** — and its Summarium, like Collatio IX's in the *septem donis*, spans the two leaves. The test is the numbered *body,* not the heading. `bon-praec-c2` therefore opens p. 510 owning none of its footer register and restarts at p. 511 n. 1. **The prediction was of shared pages, and that held; the hand-off is a separate question and must be re-asked at each of the remaining five.**

**★ The running head names the incoming collatio, confirmed from the plate.** p. 510's running head reads `DE DECEM PRAECEPTIS COLLATIO II.` above four columns of Collatio I's text. This is the printing, not the OCR, and it is exactly why the frozen rule fixes every span from the next real bare `COLLATIO N.` header.

**Gutter.** p. 507: `colcrop` returned 1178 on a 15 px run — the stacked-opening failure — and the pilot's measured **1157** was adopted, as frozen. pp. 508 (1418, 56 px) and 509 (1285, 59 px) measured clean. p. 510: `colcrop` returned **1298 on a 16 px run**, a loud value; profiled over four row windows, the two that clear the full-measure `COLLATIO II.` block (0.15–0.55 and 0.20–0.60) return a clean **58 px band 1270–1327 whose midpoint is also 1298**, so the truncated run was the heavily inked centre rule and the default value is right. Adopted 1298.

**Five Quaracchi digits corrected against the raw** (never adopt a digit from the raw — the Vol I cross-reference class is live in this band): p. 508 n. 1 is `Cap. 14, 15. et 16.` (raw `Cap. U, 13. et 16.`); p. 508 n. 5 is `Cap. 26, 14. et 16` (raw `26, U.`); p. 508 n. 6 is `Psalm. 37, 11.` (raw `37, M.`); p. 508 n. 8 is `Matth. 25, 41` (raw `25, il`); p. 509 n. 8 carries `I. Cor. 15, 27.` and `[Rom. 8, 35.]` (raw `13, 27` and `Uom. 8, 33`), and p. 510 n. 1 is `Hexaëm. collat. 4. n. 19` (raw `collat. i.`). ★ **One digit that looked wrong is right:** p. 510 n. 3's `supra pag. 121, nota 3` reads as `124` at 1.3× and was re-read at 4× — the Quaracchi `1` carries a serif flag that counterfeits a `4`. Transcribed as `121`, which is also the page the *septem donis* apparatus cites for the same *duplex iustitia* discussion.

**The `Epist. <roman>. <ch>, <v>` cousin shape appears again.** p. 509 n. 3 gives `Epist. I. 5, 3.` where the body names John aloud (*in prima Ioannis*). As recorded in `CLAUDE.md`, `build-citations.py`'s unresolvable barrier does **not** cover this shape; it produces no ledger record rather than a wrong one, so nothing is silently mis-bound. Transcribed as printed. p. 510 n. 7's `Epist. I. Ioan. 2, 16.` names the book and is not an instance.

**Printed readings kept as printed, not normalised.** ¶ 2 prints **`trangressionis`** (for *transgressionis*) in the enumeration of the four motives, while the same paragraph spells *transgressione* correctly four lines later; the misprint is Quaracchi's and stands, rendered by the correct English word. ¶ 20's decalogue is set as a ten-line display list beneath *Dicam modo ista praecepta in generali,* and is rendered as such. ¶ 24's tenth commandment is quoted in the abbreviated form *non agrum neque aliquam aliam rem,* which does not match the list's own *Neque aliquam rem eius* four columns earlier; both stand as printed.

**⚠ Quaracchi's synopsis and Bonaventure's text diverge on the second utility.** The Summarium calls it *revelatio Scripturarum* and ¶ 6 agrees (*revelatio sacrarum Scripturarum*), but ¶ 8, which expounds it, says *intelligentia sacrarum Scripturarum.* Both are transcribed as they stand; the divergence is the edition's own and is not a transcription slip.

**Register.** The two *septem donis* rulings bind and were applied. *pietas* does not occur in this collatio. **The *intellectus* / *intelligentia* ruling has visible cost here for the first time:** ¶ 8's *intelligentia sacrarum Scripturarum* is rendered **intelligence** of the sacred Scriptures (body prose), while ¶ 10's *intellectum veri* is **understanding** of the true, and the Douay's "I have had understanding above ancients" stands untouched inside the Psalm 118:100 quotation two lines above. That is the frozen rule working exactly as stated — the body keeps the two Latin roots visibly distinct and the quotation is left alone — but it is the first place in Vol V where "intelligence" is the less idiomatic English, and the gate should see it. **No edit was made and the rule was not reopened.**

**⚠ The third carried question, as instructed: *praeceptum* / *mandatum* / *lex*.** Rendered here as **precept / commandment / law** throughout, which keeps all three Latin words visibly distinct and costs nothing inside the scripture quotations (Quaracchi prints *mandata* wherever the Douay has "commandments"). The one collision it creates is with the work's own English title: *De decem praeceptis* is **"Collations on the Ten Commandments"** while ¶ 20 and the Summarium read **"the ten precepts."** ¶ 20's enumeration of the decalogue is the place this is most visible. **Carried to the work-close gate, not settled here.**

**Marginalia** (trimmed from the body per the standing Vol V convention, listed here in body order):
p. 507 — Introductio · Pars I. De motivis observantiae. Sunt quatuor · De primo motivo · Ratio triplex · Ratio 1 · Ratio 2 · Ratio 3.
p. 508 — De secundo motivo. Triplex utilitas · Prima · Secunda · Tertia · De tertio motivo. Triplex periculum · Primum · Secundum · Tertium · Confirmatio.
p. 509 — Duplex via demonstrationis · Admonitio · De quarto motivo. Triplex conditio · Prima · Secunda · Tertia · Conclusio · Pars II. De decalogo in genere · De magno mandato · Praecepta haec sunt fundamentum legum.
p. 510 — Duplex iustitia et tabula · In 1. tabula tria praecepta · In 2. tabula septem · Duo praecepta legis naturae et duplex iustitia et mandatum · Mandatum beneficentiae · Item, innocentiae · Triplex offensa proximi.

**Apparatus count: 30 entries** — p. 507 six, p. 508 eight, p. 509 nine, p. 510 seven. Within the pilot's predicted 26–30. Every entry was read off the 450 dpi footer bands; none from a whole-page read.

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