title: Coll. 2

title_alt:
De dono timoris Domini
On the gift of the fear of the Lord

source_text:
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### COLLATIO II.
#### *De dono timoris Domini.*

### Summarium

*Introductio et repetitio,* 1. — *Septem donorum duo effectus: expellunt septem peccata et introducunt septem virtutes,* 2. 3. — *Ipsa petuntur in oratione dominica,* 4. 5. — *Invitatur ad donum timoris; de eo tria consideranda,* 6. — Pars I. De origine timoris Domini. *Oritur ex triplici consideratione: primo sublimitatis potentiae Dei,* 7. — *Secundo, perspicacitatis divinae sapientiae,* 8. — *Tertio, severitatis divinae vindictae. Septem sunt iudicia Dei,* 9-12. — *De his tribus unitis,* 13. — Pars II. De utilitate eiusdem. *Valet ad tria,* 14. — *Primo, ad impetrandam gratiae influentiam,* 15. — *Secundo, ad introducendam iustitiae rectitudinem,* 16. — *Tertio, ad obtinendam sapientiae illustrationem,* 17. — *De his tribus unitis,* 18. — Pars III. De perfectione eiusdem. *Haec consistit in tribus: primo, in perfecta conscientiae sanctificatione,* 19. — *Secundo, in perfecta obedientiae promptitudine,* 20. — *Tertio, in perfecta fiduciae firmitate,* 21.

1. *Venite, filii, audite me; timorem Domini docebo vos*[^p462-1]. — *Audi tacens, et pro reverentia accedet tibi bona gratia.* Verbum ultimum scribitur in Ecclesiastico, in quo hortatur Sapiens bonum auditorem, quod tacite et cum reverentia audiat verbum Dei; quia non est ei inutilis taciturnitas et reverentia, quia per haec accedet ei bona gratia. Quae est bona gratia? Nunquid sunt malae gratiae? Bona est gratia, quae hominem facit bonum; sed *fallax gratia et vana est pulcritudo,* ut dicitur in Proverbiis[^p462-2]. Gratia *gratis data* stat cum mortali peccato. Istam gratiam parum reputat Ecclesiasticus, sed gratiam *gratum facientem* multum appretiatur. — Istam gratiam descripsi vobis tripliciter, scilicet quantum ad gratiae *ortum*, quantum ad gratiae *usum* et quantum ad gratiae *fructum*. Quantum ad gratiae ortum dixi, quod gratia nihil aliud est quam *datum optimum et donum perfectum, descendens a Patre luminum* per Verbum incarnatum, per Verbum crucifixum et per Verbum inspiratum. Et dixi, quod Verbum illud reducit nos in summum principium; et hoc notat Dionysius[^p462-3] tractans hoc verbum: *Omne datum optimum* etc., et addit et dicit: « Sed et omnis, Patre moto, manifestationum processus in nos large ac bene proveniens ut unifica virtus nos replet et convertit nos in Patrem luminum ». — Quantum ad usum gratiae dixi, quod usus gratiae debet esse *fidelis*, *virilis* et *liberalis;* ergo gratia gratum faciens est donum perfectum, per quod bene utimur ipso et aliis. Et debet usus gratiae esse, ut bene fideliter utatur homo gratia quantum ad Deum, viriliter quantum ad se ipsum et liberaliter quantum ad proximum. — Tertio, quantum ad fructum gratiae dixi, quod gratia *curat* a culpa, *corroborat* in virtute et *consummat* in gloria. — Et ex hoc elicitur descriptio gratiae talis, quod gratia est *datum optimum et donum perfectum, descendens a Patre luminum, curans a malo, corroborans in bono et consummans in gloria.* — Gratia *curans* datur in septem Sacramentis, custoditur in septem exercitiis iustitiae et perficitur in septem operibus misericordiae. Gratia *corroborans* consistit in septem habitibus virtutum et in septem donis Spiritus sancti. Gratia vero *consummans* consistit in septem beatitudinibus et in septem dotibus. — Isti sunt septem septenarii, qui numerantur in anno iubilaeo[^p462-4]. De ista multitudine diximus, quod non possumus dicere nisi de uno septenario, scilicet septem donorum Spiritus sancti. Rogabimus Dominum etc.

2. *Requiescet super eum Spiritus Domini, spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis, et replebit eum spiritus timoris Domini*[^p462-5]. De istis spiritibus volo quod intelligatis quod Ioannes in Apocalypsi vidit *in medio throni et quatuor animalium Agnum habentem cornua septem et oculos septem, qui sunt septem spiritus Dei missi in omnem terram.* Ponit Ioannes visionem phantasticam et exprimit veritatem.

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Vocat dona Spiritus sancti *cornua* et *oculos*. Et quare? Debetis intelligere, quod donorum Spiritus sancti est quaedam efficacia, per quam impugnantur omnia mala; est alia efficacia donorum, per quam homo expeditur ad omnia bona. Et quia in cornibus est fortitudo, ideo dona, per quae impugnantur mala, vocat *cornua*. Et quia virtus expeditiva est in oculis, ideo dona, per quae homo expeditur ad omnia bona, vocat *oculos*. — Septem sunt peccata, quae impugnantur per septem dona Spiritus sancti. Primum est peccatum *superbiae*, secundum peccatum est *invidia*, tertium *ira*, quartum *accidia*, quintum *avaritia*, sextum est *gula* et septimum est *luxuria*.

3. Ista vitia expelluntur per septem dona Spiritus sancti, et septem virtutes introducuntur, quas Christus docuit, quando fundamenta salutis proposuit in monte. Prima virtus est *paupertas volantaria*, de qua in Evangelio[^p463-1]: *Beati pauperes spiritu.* Secunda est *mansuetudo* sive *mititas*, de qua in Evangelio: *Beati mites* etc. Tertia est *luctus*, de qua in Evangelio: *Beati, qui lugent.* Quarta est *esuries iustitiae*, de qua in Evangelio: *Beati, qui esuriunt et sitiunt iustitiam.* Quinta est *misericordia*, de qua in Evangelio: *Beati misericordes.* Sexta virtus est *munditia cordis*, de qua in Evangelio: *Beati mundo corde.* Et septima est *pax*, de qua in Evangelio: *Beati pacifici.* — Per ista septem dona Spiritus sancti, designata per septem cornua, destruuntur septem peccata mortalia, et introducuntur septem virtutes. Donum *timoris* destruit superbiam et inducit bonum paupertatis; donum *pietatis* destruit invidiam et introducit mansuetudinem sive mititatem animi; donum *scientiae* destruit iracundiam et introducit donum luctus — nihil ita contrarium est iracundiae quam serenatio mentis — donum *fortitudinis* destruit accidiam et introducit esuriem iustitiae; donum *consilii* destruit avaritiam et introducit misericordiam; donum *intellectus* destruit gulositatem et introducit munditiam cordis; donum *sapientiae* destruit luxuriam et introducit pacem. — Unde per septem dona Spiritus sancti omnia mala destruuntur, et omnia bona introducuntur.

4. Ista septem dona Spiritus sancti tanguntur in oratione dominica. Ista dona non habentur nisi a Patre luminum; ideo Christus volens nos docere, quomodo possumus ea obtinere, docet nos ista petere in oratione dominica[^p463-2]. In prima parte petitur donum *timoris*, cum dicit: *Pater noster, qui es in caelis; sanctificetur nomen tuum.* Secundo petitur *pietas*, cum dicit: *Adveniat regnum tuum.* Tertio petitur donum *scientiae*, cum dicit: *Fiat voluntas tua sicut in caelo et in terra.* Quarto petitur donum *fortitudinis*, cum dicit: *Panem nostrum quotidianum da nobis hodie. Panis cor hominis confirmat*[^p463-3]. Quinto petitur donum *consilii*, cum dicit: *Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris.* Sexto petitur donum *intellectus*, cum dicit: *Et ne nos inducas in tentationem.* Septimo petitur donum *sapientiae*, cum dicit: *Sed libera nos a malo. Amen.*

5. In prima petitur *sanctificatio* nostra, et hoc per donum timoris, cum dicit: *Pater noster, qui es in caelis; sanctificetur nomen tuum.* Isaias[^p463-4]: *Dominum exercituum sanctificate, et ipse est pavor et timor vester.* In secunda petitur *consummatio* humanae salutis, quae non habetur nisi per donum pietatis; *iudicium sine misericordia fiat ei qui non fecerit misericordiam*[^p463-5]. Istud donum tangitur, cum dicit: *Adveniat regnum tuum.* In tertia parte petitur *adimpletio* divinae legis per donum scientiae, quod docet bene agere et mala vitare. Hoc donum tangitur, cum dicit: *Fiat voluntas tua* etc. In quarta parte petitur *refocillatio* aeternae virtutis, et per hoc donum *virtutis* sive *fortitudinis*, cum dicit: *Panem nostrum quotidianum da nobis hodie. Panis cor hominis confirmat*[^p463-6]. In quinta petitur *remissio* peccati per donum consilii, cum dicit: *Et dimitte nobis debita nostra, sicut* etc. In sexta petitione petitur *propulsatio* fraudis hostilis per donum *intellectus*, cum dicit: *Et ne nos inducas in tentationem.* In septima petitione petitur *subiugatio* concupiscentiae carnalis per donum sapientiae, cum dicit: *Sed libera nos a malo. Amen.* Impossibile est, quod anima domet carnem suam, nisi repleatur dono sapientiae. De istis loqui esset longum.

6. *Venite, filii*[^p463-7] etc. Verba ista sunt Prophetae David, in quibus invitat filios gratiae Dei et filios adoptionis ad addiscendam istam lectionem; et non solum invitat parvulos, sed etiam provectos et senes et decrepitos. Haec est una lectio, quae doceri debet in iuventute et nunquam deseri. Unde in Ecclesiastico[^p463-8]: *Serva timorem Domini et in illo inveterasce.* Et in Tobia dicitur, quod Tobias genuit filium, quem ab infantia sua docuit timere Deum. Omnium est igitur ista lectio. Verum est quod sacra Scriptura loquitur de timore Domini; et traditur timor Domini in sacra Scriptura. Praedicator facit sicut homo, qui est in prato et colligit flores; non potest omnes colligere, sed colligit aliquos et facit

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inde sertum. Dicitur in Ecclesiastico[^p464-1]: *Corona sapientiae timere Dominum.* Volo vobis facere sertum de floribus, quos collegi, quod ad praesens volo vobis ministrare. Videtur mihi, quod timor Domini sit arbor pulcherrima in corde viri sancti plantata, quam Deus rigat continue; et cum consummata est arbor, tunc dignus est homo gloria aeterna. Volo vobis describere *radicem* istius arboris et *ramificationem* eius una cum *fructu*. — Tria hic consideranda volo vobis dicere, ut una vobiscum discam timere Deum. Volo vobis describere, quae sit divini timoris *origo*, quae *utilitas*, et quae *perfectio*.

7. Et quae est radix timoris Domini? Oportet enim ire ad originale principium, ut sciamus, per quam viam oritur timor Dei in nobis. Oritur autem timor Dei in nobis primo ex consideratione *sublimitatis divinae potentiae*, secundo, ex consideratione *perspicacitatis divinae sapientiae*, tertio, ex consideratione *severitatis divinae vindictae*. — Primo, dico, oritur timor Dei in nobis ex consideratione divinae potentiae. Unde in Ieremia[^p464-2]: *Non est similis tui, Domine, magnus es tu, et magnum nomen tuum in fortitudine; quis non timebit te, o rex gentium? Tuum enim est decus; inter cunctos sapientes gentium et in universis regnis eorum quis similis tui?* Praemittit primo magnitudinem divinae potentiae, cum dicit: *Non est similis tui, Domine* etc.; unde in libro Sapientiae: *Sicut gutta roris antelucani, sic ante te omnis orbis terrarum.* Igitur *quis non timebit te*, nisi impius et stultus? Quare et dicitur in Malachia[^p464-3]: *Filius honorat patrem et servus dominum suum; si ego sum pater, ubi est honor meus? Et si sum dominus, ubi est timor meus?* Si homo est impius, indiget poena; si est stultus, indiget sensu. Quod summa stultitia sit non timere, dicit Dominus in Ieremia: *Audi,* inquit, *popule stulte, qui non habetis cor; qui habentes oculos, non videtis, aures, et non auditis. Me ergo non timebitis et a facie mea non dolebitis? qui posui arenam terminum mari, praeceptum sempiternum, quod non praeteribit. Me non timetis?* — Dico igitur, quod oritur primo in nobis timor ex consideratione divinae potentiae.

8. Secundo vero oritur in nobis timor Domini ex consideratione *perspicacitatis divinae sapientiae*. Unde Iob[^p464-4]: *Ipse enim solus est; et nemo potest avertere cogitationes eius. Et idcirco a facie eius turbatus sum et considerans eum, timore sollicitor.* — *Ipse solus est*, id est, a se solo habet esse, et omnia alia ab ipso. Et sicut a primo ente manant omnia, ita Deus omnium est causa. Igitur si Deus omnium est causa, nulla creatura est, quae non sit nuda in oculis eius, quia ipse videt et intuetur cogitationes hominum. Ideo Iob in persona hominis considerantis divinam sapientiam cuncta librantem dicit: *Considerans eum, timore sollicitor.* Unde super illud Psalmi[^p464-5]: *Qui respicit terram et facit eam tremere* etc.; dicit Glossa: « Tunc Deus terram respicit et tremere facit, quando terrenum hominem illustrat respectu gratiae suae et convertit ad originale principium suum, per quod cuncta principiantur et gubernantur. Et tunc homo contremiscit ». — Ideo multum debet homo considerare, quid cogitet, quid loquatur et quid agat; quia Deus omnia videt. Unde Boethius in libro de Consolatione[^p464-6] dicit: « Magna vobis, si dissimulare non vultis, indicta est necessitas probitatis, cum cuncta agatis in conspectu iudicis cuncta cernentis ». Et in Esther dicitur: *Vidi te, Domine, quasi Angelum Dei, et conturbatum est cor meum prae timore gloriae tuae; valde enim mirabilis es, Domine, et facies tua plena gratiarum.* — *Vidi te, Domine, quasi Angelum Dei.* Angelus omnia videt et circumspicit, bona approbat et mala reprobat; item, Angelus bonum diligit et malum odit.

9. Tertia originatio timoris Domini est ex consideratione *severitatis divinae vindictae*. Unde in Habacuc[^p464-7]: *Domine, audivi auditionem tuam et timui. Audivi et conturbatus est venter meus; a voce contremuerunt labia mea. Ingrediatur putredo in ossibus meis et subter me scateat, ut requiescam in die tribulationis.* Dicit: *Audivi auditionem tuam et timui,* scilicet, illam auditionem, quando

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dicetur: *Ite, maledicti, in ignem aeternum.* Dicit: *Ingrediatur putredo in ossibus meis, et subter me scateat; ut requiescam in die tribulationis.* Non solum *in die tribulationis* sive severitatis ultimi iudicii, sed cuiuslibet alterius iudicii, quia plura sunt iudicia Dei. Unde Psalmus[^p465-1]: *Confige timore tuo carnes meas, a iudiciis enim tuis timui.*

10. Septem enim sunt iudicia Dei; sex sunt in praesenti, et septimum est in morte, et illud duplicabitur. — Primum iudicium Dei est *alligationis;* secundum iudicium est *excaecationis;* tertium iudicium Dei est *obstinationis;* quartum iudicium Dei est *derelictionis;* quintum est *dissipationis;* sextum est *desperationis*, et septimum est *condemnationis.* — Primum, dico, iudicium Dei est *alligationis*, quia peccator, quando peccat, spoliatur gratuitis et vulneratur in naturalibus[^p465-2]. Et sic duabus catenis ligatur peccator, scilicet *pronitate ad malum* et *difficultate ad bonum.* Istis duabus catenis ligatur peccator in manus diaboli, sicut Petrus ligatus fuit in manus Herodis[^p465-3]. — Post istud iudicium sequitur aliud iudicium, scilicet iudicium *excaecationis*, quod figuratur in libro Iudicum[^p465-4], ubi dicitur, quod Philisthaei, cum cepissent Samsonem, eruerunt ei oculos et ad molam fecerunt eum molere. Ex peccato enim habet homo caliginem in mente, ita quod nihil reputet peccatum; putat, lumen esse tenebras et tenebras esse lucem, quia oculos spirituales habet excaecatos.

11. Tertium iudicium Dei est iudicium *obstinationis*, scilicet quando cor hominis nec promissis nec minis nec flagellis nec tormentis emolliri potest. De tali dicitur[^p465-5]: *Cor eius indurabitur quasi lapis.* Uxor Lot in lapidem est conversa. Magis vellem, quod cor meum converteretur in lapidem, quam sic obduraretur. — Quartum iudicium Dei est iudicium *derelictionis*, scilicet quando Deus derelinquit hominem et exponit eum cuilibet tentationi et peccato. Psalmus[^p465-6]: *Cum defecerit virtus mea, ne derelinquas me,* Domine. *Ne discesseris a me.* Magnum periculum est, quando pater exponit filium in medio luporum. — Quintum iudicium Dei est iudicium *dissipationis*, quando omnia, quae facit homo, dissipata sunt. Nihil recte loquitur, nihil prosperum, nihil ordinatum facit; immo totum est iniquum, quod facit.

12. Sextum iudicium Dei est iudicium *desperationis*, scilicet quando Dominus aufert homini spem, et credit homo, se esse privatum gloria aeterna. De talibus dicitur[^p465-7]: *Desperantes semetipsos tradiderunt impudicitiae, in operationem immunditiae omnis, in avaritiam.* Istud est horribilissimum iudicium. In istud iudicium cecidit Iudas; et est istud iudicium maximum, ita quod in vita praesenti non potest dari maius. — Septimum iudicium est in morte, scilicet iudicium *condemnationis*. Quando moritur homo in peccato mortali, separatur perpetuo a gloria aeterna, et aeterno igni condemnatur anima usque in finem mundi, et tunc punietur etiam in corpore. Unde dicit Apostolus[^p465-8]: *Terribilis est exspectatio iudicii. Istud* iudicium timebat Habacuc, sed *omnia* iudicia Dei timebat David; unde dixit: *A iudiciis enim tuis timui.*

13. Collige igitur tres istas considerationes, scilicet considerationem *sublimitatis divinae potentiae*, considerationem *perspicacitatis divinae sapientiae* et considerationem *severitatis divinae vindictae*. Et quis erit, qui non timebit? Unde dicit Iob[^p465-9]: *Semper quasi tumentes super me fluctus timui Deum, et pondus eius ferre non potui.* Si esses in navi parva, quando fluctus transcenderent navem ex omni parte; non posses *fugere*, quia fluctus essent undique; non posses *latere*, quia non posses te abscondere, sicut homo abscondit se contra fulgura; non posses etiam *resistere*, quia nihil haberes, quod *contra undam ponere posses.* Collige ista tria; si sic esset tibi, multum timeres. Et Iob dicit: *Semper quasi tumentes super me fluctus Deum timui.* Et quare? Non possum *fugere* propter sublimitatem divinae potentiae; quia, *si ascendero in caelum, tu illic es; si descendero in infernum, ades; si sumsero pennas meas diluculo et habitavero in extremis maris; etenim illuc manus tua deducet me, et tenebit me dextera tua*[^p465-10]. Item, non possum *latere* propter perspicacitatem divinae sapientiae, quia Deus omnia videt. Item, non possum *resistere* propter severitatem divinae vindictae, quia aeterno iudicio punitur qui peccat. Unde in Evangelio[^p465-11]: *Nolite timere eos qui occidunt corpus et post haec non habent amplius, quid faciant; ostendam autem vobis, quem timeatis; timete eum qui, postquam occiderit, habet potestatem mittere in gehennam.* Necesse est igitur, quod timeamus Deum. Mallem per septem millia annorum esse in maxima poena de mundo, quam sustinere minimam poenam aeternam; Apostolus[^p465-12]: *Horrendum*

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*est incidere in manus Dei viventis,* quia Deus in aeternum affligit. — Ecce, *origo* timoris Dei. Consideretis sublimitatem divinae potentiae, perspicacitatem divinae sapientiae et severitatem divinae vindictae, ut timeatis Deum.

14. Sed quae *utilitas* est in timendo Deum? Dicit Tobias[^p466-1]: *Noli timere, fili mi; pauperem quidem vitam gerimus, sed multa bona habebimus, si timuerimus Deum.* Ad tria valet timor Dei, scilicet ad impetrandam divinae *gratiae influentiam*, ad introducendam divinae *iustitiae rectitudinem* et ad obtinendam divinae *sapientiae illustrationem.* In istis tribus *omnia bona* comprehenduntur.

15. Prima, dico, utilitas timoris Dei est, quia timor Dei valet ad impetrandam divinae *gratiae influentiam.* Unde Isaias[^p466-2]: *Ad quem respiciam nisi ad pauperculum et contritum spiritu et trementem sermones meos?* Quantumcumque sit homo potens, dives, sciens et fortis, nisi timeat Deum, nihil valet ei. Unde Psalmus: *Non in fortitudine equi voluntatem habebit, nec in tibiis viri beneplacitum erit ei; beneplacitum est Domino super timentes eum, et in eis qui sperant super misericordia eius;* et Apostolus ad Philippenses: *Cum metu et timore vestram salutem operamini. Deus est enim, qui operatur in vobis et velle et perficere pro bona voluntate.* Non possumus habere gratiam Dei nisi per Dei timorem, quia *misericordia Domini ab aeterno et usque in aeternum super timentes eum*[^p466-3]. Nullus recipit gratiam Dei, nisi qui timet Deum. Bernardus: « In veritate didici, nihil aeque efficax esse ad gratiam Dei promerendam, conservandam et multiplicandam, quam si omni tempore coram Deo inveniaris non altum sapere, sed timere. Time ergo, cum arriserit gratia; time, cum abierit; time, cum denuo revertetur ». Qui non habet gratiam multum debet sibi timere; similiter, si Dominus reddit homini gratiam perditam, debet multum sibi timere, ne ipsam perdat et ingratus fiat, *et fiant novissima hominis peiora prioribus*[^p466-4]. — Valet igitur timor Dei ad impetrandam divinae *gratiae influentiam.*

16. Secundo valet timor Dei ad introducendam divinae *iustitiae rectitudinem.* Unde Ecclesiasticus[^p466-5]: *Timor Domini expellit peccatum. Nam qui sine timore est non poterit iustificari.* Iniustitia non intrat in animam nisi per peccatum; prima autem iustificatio animae est, quod subiaceat divinae sublimitati. Isto timore destructo, necesse est, quod posteriora destruantur. Propter hoc dicitur in Ecclesiastico[^p466-6]: *Fili, accedens ad servitutem Dei, sta in iustitia et timore et praepara animam tuam ad tentationem;* et Ecclesiasticus dicit: *Si non in timore Domini tenueris te instanter, cito subvertetur domus tua.* Considera David, qui dicit: *Servite Domino in timore et exsultate ei cum tremore.*

17. Tertio valet timor Dei ad obtinendam divinae *sapientiae illustrationem*, quia *principium sapientiae timor Domini*[^p466-7]. Est enim timor Domini sapientiae *principium extrinsecum* et *principium intrinsecum* et sapientiae *complementum;* quia est timor *servilis*, et iste est initiativus sapientiae, quia, sicut seta introducit filum et non remanet cum filo, ita timor servilis introducit sapientiam et non remanet cum sapientia[^p466-8]. Alius est timor vindictae et offensae Dei; et iste est initium sapientiae *intrinsecum* et *radix sapientiae.* Tertius est timor filialis reverentiae; et iste est sapientiae *complementum*, quia *plenitudo sapientiae est timere Deum.*

18. Ista tria facit timor in nobis, quia *principium sapientiae timor Domini;* et *radix sapientiae timere Deum,* et *plenitudo sapientiae timere Deum;* Iob[^p466-9]: *Ecce, timor Domini ipsa est sapientia.* Qui non timet Deum, nihil scit. Et quia timor Domini valet ad ista tria, scilicet ad impetrandam divinae sapientiae influentiam, ad introducendam divinae iustitiae rectitudinem et ad obtinendam divinae sapientiae illustrationem; ideo dicit Ecclesiasticus[^p466-10]: *Timor Domini sicut paradisus benedictionis.* Et Salomon in Proverbiis: *Timor Domini fons vitae, ut declinent a ruina mortis;* Ieremias: *Scito et vide, quia malum et amarum est, te dereliquisse Dominum Deum tuum, et non esse timorem mei apud te.* Si non times Deum, perdidisti gratiam, perdidisti iustitiam et perdidisti veram sapientiam. *Vide* ergo, *quam malum et amarum est, te dereliquisse Dominum Deum tuum.* Ubi non est timor, ibi non est sapientia nec iustitia nec gratia. Psalmus[^p466-11]: *Sepulcrum patens est guttur eorum, venenum aspidum sub labiis eorum, linguis suis dolose agebant, veloces pedes eorum ad effundendum sanguinem; quorum os maledictione et amaritudine plenum est, contritio et infelicitas in viis eorum* etc.*; non est*

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*timor Dei ante oculos eorum.* Quando homo non habet timorem Dei, tunc *sensus* eius convertitur in malitiam et egreditur foras sicut venenum aspidum. Unde dicit: *Sepulcrum patens est guttur eorum, venenum aspidum sub lingua eorum.* Sequitur iniquitas *in opere;* unde dicit: *Linguis suis dolose agebant, veloces pedes eorum ad effundendum sanguinem.* Quando homo deordinatus est in *affectione* quantum ad cogitationem, in *sermone* quantum ad locutionem et in *opere* quantum ad effectum; tunc nihil boni habet. Unde dicit: *Veloces pedes eorum ad effundendum sanguinem. Contritio et infelicitas in viis eorum, et viam pacis non cognoverunt,* scilicet viam gratiae Spiritus sancti. Et quare? Quia *non est timor Dei ante oculos eorum.* — Faciamus demonstrationem per impossibile[^p467-1]. Si vis conari ad habendam gratiam, iustitiam et sapientiam; et ista haberi non potes sine timore: ergo timor Dei est tibi necessarius. Item, ubi non est timor, ibi est insipientia, malitia et iniquitas, *contritio et infelicitas;* sed ista sunt fugienda tanquam res pessimae: ergo etc. — Considerata igitur *origine* et *utilitate* timoris Domini, debes conari ad timorem Dei habendum.

19. Tertia particula timoris Domini est de *perfectione* timoris Dei. Perfectio autem timoris Dei in tribus consistit, scilicet in perfecta *conscientiae sanctificatione* et emundatione, in perfecta *obedientiae promptitudine* et in perfecta *fiduciae firmitate.* — Primo, dico, consistit perfectio timoris Dei in perfecta *conscientiae sanctificatione* sive emundatione. Unde Apostolus ad Corinthios[^p467-2]: *Mundemus nos ab omni inquinamento carnis et spiritus, perficientes sanctificationem in timore Dei.* Et quomodo perficiemus sanctificationem? Dicitur in Ecclesiastico: *Qui timent Dominum praeparabunt corda sua et in conspectu illius sanctificabunt animas suas; dicentes: si poenitentiam non egerimus, incidemus in manus Domini et non in manus hominum.* Apostolus ad Romanos[^p467-3]: *An ignoras, quod benignitas Dei ad poenitentiam te adducit? Tu autem secundum duritiam et cor impoenitens thesaurizas tibi iram in die irae et revelationis iusti iudicii Dei.* — *Qui timent Dominum praeparabunt corda sua,* id est abstinebunt se et cessabunt a peccatis. Accedamus igitur ad conscientiam mundificandam. Mirum est, quomodo homo potest stare in peccato mortali. Quando homo intrat lectum suum, intrat in sepulcrum. Non credo, quod homo intret lectum suum, nisi speret, quodsi moriatur, quod Deus misereatur animae ipsius. Vidi de spiritualibus hominibus, quod quando modicum veniale habebant, vix potuerunt dormire. Si haberem leonem mecum ligatum, quomodo possem dormire? Inimicus tenet te ligatum, si es in peccato mortali. Surge igitur et sanctifica animam tuam. Non dimidies confessionem tuam, sed perfectissime et integerrime confitearis[^p467-4]. Timor Domini inducat te ad hoc.

20. Alia particula perfectionis timoris Domini consistit in perfecta *obedientiae promptitudine.* Unde in libro Paralipomenon[^p467-5]: *Sit timor Domini vobiscum, et cum diligentia cuncta facite;* quasi dicat: non sitis segnes neque negligentes, quia scribitur in Ecclesiaste: *Qui timet Deum nihil negligit.* Si crederem, quod latro deberet intrare cameram meam et asportare thesaurum; non dimitterem fenestram apertam. Debes semper timere Deum, quia *qui totam legem servaverit, offendat autem in uno, factus est omnium reus*[^p467-6]. Et in Deuteronomio dicitur: *Et nunc, Israel, quid petit Dominus Deus tuus a te, nisi ut timeas ipsum et custodias omnia mandata eius et ambules in viis eius?* Et Salomon dicit: *Deum time et mandata eius observa; hoc est omnis homo,* id est perfectus. Ergo si vis perfectus esse, time Deum.

21. Tertia pars perfectionis timoris Domini consistit in perfecta *fiduciae firmitate;* quia timor Domini est firmitatis et fiduciae turris, quia reddit hominem securum ab omni alio timore. Psalmus[^p467-7]: *Scuto circumdabit te veritas eius, non timebis a timore nocturno, a sagitta volante in die, a negotio perambulante in tenebris, ab incursu et daemonio meridiano.* Et in Proverbiis: *Timor Domini turris fortitudinis.* Qui Deum non timet, oportet eum ubique timere; et qui Deum vere timet habet quod nullus potest ei auferre. Qui vero aliud a Deo timet habet quod ei auferri debet. Qui timet Deum non potest perdere Deum. Non sic est de pecunia. Si habet homo pecuniam, timet, ne perdat eam, et securus est, quod perdet eam. Sed qui Deum timet securus est ubique. *Quam magna multitudo dulcedinis tuae, Domine, quam abscondisti timentibus te*[^p467-8]; sequitur: *Perfecisti eis qui sperant in te.* Ideo debet timor Dei esse perfectus, quia *timentibus Deum bene erit,* quia venient ad benedictionem gloriae, ad quam nos perducat qui cum Patre etc.

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### COLLATION II.
#### *On the gift of the fear of the Lord.*

### Summarium

*Introduction and recapitulation,* 1. — *The two effects of the seven gifts: they drive out the seven sins and bring in the seven virtues,* 2. 3. — *They are asked for in the Lord's Prayer,* 4. 5. — *An invitation to the gift of fear; three things to be considered about it,* 6. — Part I. On the origin of the fear of the Lord. *It arises from a threefold consideration: first, of the loftiness of God's power,* 7. — *Secondly, of the penetration of the divine wisdom,* 8. — *Thirdly, of the severity of the divine vengeance. There are seven judgments of God,* 9-12. — *On these three taken together,* 13. — Part II. On its usefulness. *It avails for three things,* 14. — *First, for obtaining the inflowing of grace,* 15. — *Secondly, for bringing in the rectitude of justice,* 16. — *Thirdly, for gaining the illumination of wisdom,* 17. — *On these three taken together,* 18. — Part III. On its perfection. *This consists in three things: first, in the perfect sanctification of the conscience,* 19. — *Secondly, in the perfect readiness of obedience,* 20. — *Thirdly, in the perfect firmness of confidence,* 21.

1. *Come, children, hear me; I will teach you the fear of the Lord*[^p462-1]. — *Hear in silence, and for thy reverence good grace shall come to thee.* The second text is written in Ecclesiasticus, in which the Wise Man exhorts the good hearer to hear the word of God in silence and with reverence; because silence and reverence are not useless to him, since through them good grace will come to him. What is good grace? Are there then bad graces? That grace is good which makes a man good; but *grace is deceitful and beauty is vain,* as is said in Proverbs[^p462-2]. Grace *freely given* can stand together with mortal sin. Ecclesiasticus reckons that grace of little account, but grace *that makes pleasing* he prizes greatly. — I described that grace to you under three heads, namely as to the *rise* of grace, as to the *use* of grace, and as to the *fruit* of grace. As to the rise of grace I said that grace is nothing other than *the best giving and the perfect gift, coming down from the Father of lights* through the Word incarnate, through the Word crucified and through the Word inspired. And I said that that Word leads us back into the highest principle; and Dionysius notes this[^p462-3] in treating this text: *Every best giving* etc., and he adds and says: "But also every procession of the manifestations, the Father setting it in motion, coming forth into us largely and well, as a unifying power fills us and turns us back into the Father of lights." — As to the use of grace I said that the use of grace ought to be *faithful*, *manly* and *generous;* therefore grace that makes pleasing is a perfect gift, by which we use well both it and other things. And the use of grace ought to be such that a man use grace well and faithfully as regards God, manfully as regards himself, and generously as regards his neighbour. — Thirdly, as to the fruit of grace I said that grace *heals* from guilt, *strengthens* in virtue and *consummates* in glory. — And from this is drawn out a description of grace of this sort: that grace is *the best giving and the perfect gift, coming down from the Father of lights, healing from evil, strengthening in good and consummating in glory.* — The grace that *heals* is given in the seven Sacraments, is kept in the seven exercises of justice and is perfected in the seven works of mercy. The grace that *strengthens* consists in the seven habits of the virtues and in the seven gifts of the Holy Spirit. But the grace that *consummates* consists in the seven beatitudes and in the seven dowries. — These are the seven sevens which are counted in the jubilee year[^p462-4]. Of that multitude we said that we cannot speak save of one seven, namely of the seven gifts of the Holy Spirit. Let us ask the Lord etc.

2. *The Spirit of the Lord shall rest upon him, the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of piety, and the spirit of the fear of the Lord shall fill him*[^p462-5]. Concerning these spirits I wish you to understand what John in the Apocalypse saw: *in the midst of the throne and of the four living creatures a Lamb having seven horns and seven eyes, which are the seven spirits of God sent forth into all the earth.* John sets down an imaginative vision and expresses the truth.

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He calls the gifts of the Holy Spirit *horns* and *eyes*. And why? You ought to understand that there belongs to the gifts of the Holy Spirit a certain efficacy by which all evils are assailed; and there is another efficacy of the gifts by which a man is made ready for all goods. And because strength is in horns, therefore he calls those gifts by which evils are assailed *horns*. And because the power that makes ready is in the eyes, therefore he calls those gifts by which a man is made ready for all goods *eyes*. — There are seven sins which are assailed by the seven gifts of the Holy Spirit. The first is the sin of *pride*, the second sin is *envy*, the third *anger*, the fourth *sloth*, the fifth *avarice*, the sixth is *gluttony* and the seventh is *lust*.

3. These vices are driven out by the seven gifts of the Holy Spirit, and seven virtues are brought in, which Christ taught when he set out the foundations of salvation on the mountain. The first virtue is *voluntary poverty*, of which it is said in the Gospel[^p463-1]: *Blessed are the poor in spirit.* The second is *meekness* or *mildness*, of which in the Gospel: *Blessed are the meek* etc. The third is *mourning*, of which in the Gospel: *Blessed are they that mourn.* The fourth is *hunger for justice*, of which in the Gospel: *Blessed are they that hunger and thirst after justice.* The fifth is *mercy*, of which in the Gospel: *Blessed are the merciful.* The sixth virtue is *cleanness of heart*, of which in the Gospel: *Blessed are the clean of heart.* And the seventh is *peace*, of which in the Gospel: *Blessed are the peacemakers.* — Through these seven gifts of the Holy Spirit, signified by the seven horns, the seven mortal sins are destroyed and the seven virtues are brought in. The gift of *fear* destroys pride and brings in the good of poverty; the gift of *piety* destroys envy and brings in meekness or mildness of soul; the gift of *knowledge* destroys wrath and brings in the gift of mourning — nothing is so contrary to wrath as a serene mind — the gift of *fortitude* destroys sloth and brings in hunger for justice; the gift of *counsel* destroys avarice and brings in mercy; the gift of *understanding* destroys gluttony and brings in cleanness of heart; the gift of *wisdom* destroys lust and brings in peace. — And so through the seven gifts of the Holy Spirit all evils are destroyed and all goods are brought in.

4. These seven gifts of the Holy Spirit are touched upon in the Lord's Prayer. These gifts are not to be had except from the Father of lights; therefore Christ, willing to teach us how we may obtain them, teaches us to ask for them in the Lord's Prayer[^p463-2]. In the first part the gift of *fear* is asked for, when he says: *Our Father, who art in heaven; hallowed be thy name.* Secondly *piety* is asked for, when he says: *Thy kingdom come.* Thirdly the gift of *knowledge* is asked for, when he says: *Thy will be done on earth as it is in heaven.* Fourthly the gift of *fortitude* is asked for, when he says: *Give us this day our daily bread. Bread strengthens man's heart*[^p463-3]. Fifthly the gift of *counsel* is asked for, when he says: *And forgive us our debts, as we also forgive our debtors.* Sixthly the gift of *understanding* is asked for, when he says: *And lead us not into temptation.* Seventhly the gift of *wisdom* is asked for, when he says: *But deliver us from evil. Amen.*

5. In the first our *sanctification* is asked for, and this through the gift of fear, when he says: *Our Father, who art in heaven; hallowed be thy name.* Isaiah[^p463-4]: *Sanctify the Lord of hosts, and he himself shall be your dread and your fear.* In the second the *consummation* of human salvation is asked for, which is not had except through the gift of piety; *judgment without mercy be to him that hath not done mercy*[^p463-5]. That gift is touched upon when he says: *Thy kingdom come.* In the third part the *fulfilling* of the divine law is asked for, through the gift of knowledge, which teaches us to do good and to shun evil. This gift is touched upon when he says: *Thy will be done* etc. In the fourth part the *refreshment* of everlasting strength is asked for, and through this the gift of *strength* or *fortitude*, when he says: *Give us this day our daily bread. Bread strengthens man's heart*[^p463-6]. In the fifth the *remission* of sin is asked for through the gift of counsel, when he says: *And forgive us our debts, as* etc. In the sixth petition the *driving off* of the enemy's deceit is asked for through the gift of *understanding*, when he says: *And lead us not into temptation.* In the seventh petition the *subjugation* of carnal concupiscence is asked for through the gift of wisdom, when he says: *But deliver us from evil. Amen.* It is impossible for the soul to tame its own flesh unless it be filled with the gift of wisdom. To speak of these would take long.

6. *Come, children*[^p463-7] etc. These words are the Prophet David's, in which he invites the sons of God's grace and the sons of adoption to learn this lesson; and he invites not only the little ones, but also the grown, and the old, and the decrepit. This is the one lesson which ought to be taught in youth and never forsaken. Hence in Ecclesiasticus[^p463-8]: *Keep the fear of the Lord and grow old therein.* And in Tobias it is said that Tobias begot a son whom from his infancy he taught to fear God. This lesson, then, belongs to all. It is true that holy Scripture speaks of the fear of the Lord; and the fear of the Lord is handed down in holy Scripture. The preacher does as a man does who is in a meadow and gathers flowers; he cannot gather them all, but he gathers some and makes

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a garland from them. It is said in Ecclesiasticus[^p464-1]: *The crown of wisdom is to fear the Lord.* I want to make you a garland of the flowers I have gathered, which I mean to hand you for the present. It seems to me that the fear of the Lord is a most beautiful tree planted in the heart of a holy man, which God waters continually; and when the tree is grown full, then a man is worthy of eternal glory. I want to describe for you the *root* of that tree and its *branching* together with its *fruit*. — I want to tell you three things to be considered here, that I may learn along with you to fear God. I want to describe for you what is the *origin* of divine fear, what its *usefulness*, and what its *perfection*.

7. And what is the root of the fear of the Lord? For we must go to the original principle, that we may know by what way the fear of God arises in us. Now the fear of God arises in us, first, from the consideration of *the loftiness of the divine power*; secondly, from the consideration of *the penetration of the divine wisdom*; thirdly, from the consideration of *the severity of the divine vengeance*. — First, I say, the fear of God arises in us from the consideration of the divine power. Hence in Jeremiah[^p464-2]: *There is none like to thee, O Lord, thou art great, and great is thy name in might; who shall not fear thee, O king of the nations? For thine is the glory; among all the wise men of the nations and in all their kingdoms who is like to thee?* He puts first the greatness of the divine power, when he says: *There is none like to thee, O Lord* etc.; whence in the book of Wisdom: *As a drop of the morning dew, so is the whole world before thee.* Therefore *who shall not fear thee*, unless the impious and the fool? Wherefore it is also said in Malachi[^p464-3]: *The son honoureth the father and the servant his master; if then I be a father, where is my honour? And if I be a master, where is my fear?* If a man is impious, he needs punishment; if he is a fool, he needs sense. That it is the height of folly not to fear, the Lord says in Jeremiah: *Hear,* he says, *O foolish people, that have no heart; who having eyes see not, and ears and hear not. Will you not then fear me, and will you not be sorry at my face? who have set the sand a bound to the sea, an everlasting ordinance which it shall not pass over. Will you not fear me?* — I say, then, that fear arises in us first from the consideration of the divine power.

8. But secondly the fear of the Lord arises in us from the consideration of *the penetration of the divine wisdom*. Hence Job[^p464-4]: *For he is alone; and no man can turn away his thoughts. And therefore I am troubled at his face, and considering him, I am disquieted with fear.* — *He is alone,* that is, he has being from himself alone, and all other things from him. And as all things flow from the first being, so God is the cause of all. Therefore if God is the cause of all, there is no creature that is not naked before his eyes, since he sees and looks into the thoughts of men. Therefore Job, in the person of a man considering the divine wisdom weighing all things, says: *Considering him, I am disquieted with fear.* Hence on that verse of the Psalm[^p464-5]: *Who looketh upon the earth and maketh it tremble* etc., the Gloss says: "Then does God look upon the earth and make it tremble, when he enlightens the earthly man with the regard of his grace and turns him to his original principle, by which all things are begun and governed. And then a man trembles." — Therefore a man ought to consider much what he thinks, what he speaks and what he does; because God sees all. Hence Boethius in the book *On Consolation*[^p464-6] says: "A great necessity of uprightness is laid upon you, if you will not dissemble it, since you do all things in the sight of a judge who discerns all things." And in Esther it is said: *I saw thee, my Lord, as an angel of God, and my heart was troubled for fear of thy glory; for thou art very wonderful, my Lord, and thy face is full of graces.* — *I saw thee, my Lord, as an angel of God.* An angel sees and looks around at all things, approves what is good and condemns what is evil; likewise, an angel loves the good and hates the evil.

9. The third origin of the fear of the Lord is from the consideration of *the severity of the divine vengeance*. Hence in Habakkuk[^p464-7]: *O Lord, I have heard thy hearing and was afraid. I have heard, and my bowels were troubled; my lips trembled at the voice. Let rottenness enter into my bones and swarm beneath me, that I may rest in the day of tribulation.* He says: *I have heard thy hearing and was afraid,* namely, that hearing, when

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it shall be said: *Depart, ye cursed, into everlasting fire.* He says: *Let rottenness enter into my bones, and swarm beneath me; that I may rest in the day of tribulation.* Not only *in the day of tribulation*, that is, of the severity of the last judgment, but of any other judgment whatsoever, since the judgments of God are many. Hence the Psalm[^p465-1]: *Pierce thou my flesh with thy fear, for I am afraid of thy judgments.*

10. For there are seven judgments of God; six are in the present, and the seventh is in death, and that one will be doubled. — The first judgment of God is that of *binding;* the second judgment is that of *blinding;* the third judgment of God is that of *obstinacy;* the fourth judgment of God is that of *abandonment;* the fifth is that of *scattering;* the sixth is that of *despair*, and the seventh is that of *condemnation.* — The first, I say, judgment of God is that of *binding*, because the sinner, when he sins, is stripped of the gratuitous gifts and wounded in the natural ones[^p465-2]. And so the sinner is bound with two chains, namely *a bent towards evil* and *a difficulty towards good.* With these two chains the sinner is bound into the hands of the devil, as Peter was bound into the hands of Herod[^p465-3]. — After that judgment there follows another judgment, namely the judgment of *blinding*, which is figured in the book of Judges[^p465-4], where it is said that the Philistines, when they had taken Samson, put out his eyes and made him grind at the mill. For by sin a man has darkness in his mind, so that he reckons sin as nothing; he thinks light to be darkness and darkness light, because he has his spiritual eyes blinded.

11. The third judgment of God is the judgment of *obstinacy*, namely when a man's heart can be softened neither by promises nor by threats nor by scourges nor by torments. Of such a one it is said[^p465-5]: *His heart shall be hardened as a stone.* Lot's wife was turned into stone. I would rather that my heart were turned into stone than that it should be so hardened. — The fourth judgment of God is the judgment of *abandonment*, namely when God abandons a man and exposes him to every temptation and sin. The Psalm[^p465-6]: *When my strength shall fail, do not thou forsake me,* O Lord. *Depart not from me.* It is a great danger when a father exposes his son in the midst of wolves. — The fifth judgment of God is the judgment of *scattering*, when all that a man does is scattered. He says nothing aright, does nothing prosperous, nothing well-ordered; nay, all that he does is wicked.

12. The sixth judgment of God is the judgment of *despair*, namely when the Lord takes hope away from a man, and the man believes himself to be deprived of eternal glory. Of such it is said[^p465-7]: *Despairing, they have given themselves up to lasciviousness, unto the working of all uncleanness, unto covetousness.* This is the most horrible judgment. Into this judgment Judas fell; and this judgment is the greatest, so that in the present life no greater can be given. — The seventh judgment is in death, namely the judgment of *condemnation*. When a man dies in mortal sin, he is separated for ever from eternal glory, and the soul is condemned to eternal fire until the end of the world, and then he will be punished in the body as well. Hence the Apostle says[^p465-8]: *Dreadful is the expectation of judgment.* Habakkuk feared *that* judgment, but David feared *all* the judgments of God; whence he said: *For I am afraid of thy judgments.*

13. Gather up, then, these three considerations, namely the consideration of *the loftiness of the divine power*, the consideration of *the penetration of the divine wisdom* and the consideration of *the severity of the divine vengeance*. And who will there be who will not fear? Hence Job says[^p465-9]: *I have always feared God as waves swelling over me, and I could not bear his weight.* If you were in a small boat, when the waves were coming over the boat on every side, you could not *flee*, because the waves would be everywhere; you could not *hide*, because you could not conceal yourself, as a man hides himself from lightning; nor could you *resist*, because you would have nothing that *you could set against the wave.* Gather up these three; if it were so with you, you would fear greatly. And Job says: *I have always feared God as waves swelling over me.* And why? I cannot *flee*, because of the loftiness of the divine power; for *if I ascend into heaven, thou art there; if I descend into hell, thou art present; if I take my wings early in the morning and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me*[^p465-10]. Likewise, I cannot *hide*, because of the penetration of the divine wisdom, since God sees all. Likewise, I cannot *resist*, because of the severity of the divine vengeance, since he who sins is punished by an eternal judgment. Hence in the Gospel[^p465-11]: *Fear not them that kill the body and after that have no more that they can do; but I will show you whom you shall fear; fear him who, after he hath killed, hath power to cast into hell.* It is necessary, therefore, that we fear God. I would rather be for seven thousand years in the greatest pain there is in the world than bear the least eternal pain; the Apostle[^p465-12]: *It is a fearful thing*

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*to fall into the hands of the living God,* because God afflicts for ever. — Behold, the *origin* of the fear of God. Consider the loftiness of the divine power, the penetration of the divine wisdom and the severity of the divine vengeance, that you may fear God.

14. But what *usefulness* is there in fearing God? Tobias says[^p466-1]: *Fear not, my son; we lead indeed a poor life, but we shall have many good things, if we fear God.* The fear of God avails for three things, namely for obtaining the *inflowing* of the divine *grace*, for bringing in the *rectitude* of the divine *justice* and for gaining the *illumination* of the divine *wisdom.* In these three *all good things* are comprehended.

15. The first, I say, usefulness of the fear of God is that the fear of God avails for obtaining the *inflowing of the divine grace.* Hence Isaiah[^p466-2]: *To whom shall I have respect but to the poor little one and to him that is contrite in spirit and trembleth at my words?* However powerful, rich, learned and strong a man may be, unless he fears God, it avails him nothing. Hence the Psalm: *He shall not take pleasure in the strength of the horse, nor will he be well pleased with the legs of a man; the Lord is well pleased with them that fear him, and with them that hope in his mercy;* and the Apostle to the Philippians: *With fear and trembling work out your salvation. For it is God who worketh in you both to will and to accomplish, according to his good will.* We cannot have the grace of God save through the fear of God, since *the mercy of the Lord is from eternity and unto eternity upon them that fear him*[^p466-3]. No one receives the grace of God save he who fears God. Bernard: "In truth I have learned that nothing is so effective for deserving, keeping and multiplying the grace of God as that you should at all times be found before God not to be high-minded, but to fear. Fear, then, when grace has smiled upon you; fear, when it has gone away; fear, when it returns again." He who has not grace ought greatly to fear for himself; likewise, if the Lord gives a man back the grace he has lost, he ought greatly to fear for himself, lest he lose it and become ungrateful, and *the last state of that man become worse than the first*[^p466-4]. — The fear of God, then, avails for obtaining the *inflowing of the divine grace.*

16. Secondly the fear of God avails for bringing in the *rectitude of the divine justice.* Hence Ecclesiasticus[^p466-5]: *The fear of the Lord driveth out sin. For he that is without fear cannot be justified.* Injustice does not enter the soul save through sin; but the first justification of the soul is that it be subject to the divine loftiness. When that fear is destroyed, it must be that what comes after is destroyed too. For this reason it is said in Ecclesiasticus[^p466-6]: *Son, when thou comest to the service of God, stand in justice and in fear and prepare thy soul for temptation;* and Ecclesiasticus says: *If thou dost not hold thyself diligently in the fear of the Lord, thy house shall quickly be overthrown.* Consider David, who says: *Serve ye the Lord in fear, and rejoice unto him with trembling.*

17. Thirdly the fear of God avails for gaining the *illumination of the divine wisdom*, since *the beginning of wisdom is the fear of the Lord*[^p466-7]. For the fear of the Lord is the *extrinsic beginning* and the *intrinsic beginning* of wisdom, and the *completion* of wisdom; because there is a *servile* fear, and this is what initiates wisdom, since, as the bristle draws in the thread and does not remain with the thread, so servile fear draws in wisdom and does not remain with wisdom[^p466-8]. Another is the fear of vengeance and of offending God; and this is the *intrinsic* beginning of wisdom and the *root of wisdom.* The third is the fear of filial reverence; and this is the *completion* of wisdom, since *the fullness of wisdom is to fear God.*

18. These three things fear works in us, since *the beginning of wisdom is the fear of the Lord;* and *the root of wisdom is to fear God,* and *the fullness of wisdom is to fear God;* Job[^p466-9]: *Behold, the fear of the Lord, that is wisdom.* He who does not fear God knows nothing. And because the fear of the Lord avails for these three things, namely for obtaining the inflowing of the divine wisdom, for bringing in the rectitude of the divine justice and for gaining the illumination of the divine wisdom; therefore Ecclesiasticus says[^p466-10]: *The fear of the Lord is like a paradise of blessing.* And Solomon in Proverbs: *The fear of the Lord is a fountain of life, to turn men away from the ruin of death;* Jeremiah: *Know thou and see that it is an evil and a bitter thing for thee to have left the Lord thy God, and that my fear is not with thee.* If you do not fear God, you have lost grace, you have lost justice and you have lost true wisdom. *See*, then, *how evil and bitter a thing it is for thee to have left the Lord thy God.* Where there is no fear, there is no wisdom nor justice nor grace. The Psalm[^p466-11]: *Their throat is an open sepulchre, the venom of asps is under their lips, with their tongues they acted deceitfully, their feet are swift to shed blood; whose mouth is full of cursing and bitterness, destruction and unhappiness are in their ways* etc.*; there is no*

<!-- page 467 -->
*fear of God before their eyes.* When a man has not the fear of God, then his *sense* is turned to malice and goes forth like the venom of asps. Hence he says: *Their throat is an open sepulchre, the venom of asps is under their tongue.* Iniquity *in deed* follows; whence he says: *With their tongues they acted deceitfully, their feet are swift to shed blood.* When a man is disordered in *affection* as regards his thinking, in *speech* as regards his talking and in *deed* as regards his doing, then he has nothing good. Hence he says: *Their feet are swift to shed blood. Destruction and unhappiness are in their ways, and the way of peace they have not known,* namely the way of the grace of the Holy Spirit. And why? Because *there is no fear of God before their eyes.* — Let us make a demonstration by way of the impossible[^p467-1]. If you wish to strive to have grace, justice and wisdom, and these cannot be had without fear: therefore the fear of God is necessary for you. Again, where there is no fear, there is folly, malice and iniquity, *destruction and unhappiness;* but these are to be fled from as the worst of things: therefore etc. — Having considered, then, the *origin* and the *usefulness* of the fear of the Lord, you ought to strive to have the fear of God.

19. The third part of the fear of the Lord concerns the *perfection* of the fear of God. Now the perfection of the fear of God consists in three things, namely in the perfect *sanctification* and cleansing *of the conscience*, in the perfect *readiness of obedience* and in the perfect *firmness of confidence.* — First, I say, the perfection of the fear of God consists in the perfect *sanctification* or cleansing *of the conscience*. Hence the Apostle to the Corinthians[^p467-2]: *Let us cleanse ourselves from all defilement of the flesh and of the spirit, perfecting sanctification in the fear of God.* And how shall we perfect sanctification? It is said in Ecclesiasticus: *They that fear the Lord will prepare their hearts and in his sight will sanctify their souls; saying: if we do not penance, we shall fall into the hands of the Lord and not into the hands of men.* The Apostle to the Romans[^p467-3]: *Knowest thou not that the benignity of God leadeth thee to penance? But according to thy hardness and impenitent heart thou treasurest up to thyself wrath in the day of wrath and of the revelation of the just judgment of God.* — *They that fear the Lord will prepare their hearts,* that is, they will hold back and cease from sins. Let us come, then, to the cleansing of the conscience. It is a wonder how a man can stand in mortal sin. When a man gets into his bed, he gets into a grave. I do not believe that a man gets into his bed unless he hopes that, if he should die, God will have mercy on his soul. I have seen it in spiritual men, that when they had some slight venial sin, they could hardly sleep. If I had a lion bound to me, how could I sleep? The enemy holds you bound, if you are in mortal sin. Rise up, then, and sanctify your soul. Do not halve your confession, but confess most perfectly and most completely[^p467-4]. Let the fear of the Lord lead you to this.

20. Another part of the perfection of the fear of the Lord consists in the perfect *readiness of obedience.* Hence in the book of Paralipomenon[^p467-5]: *Let the fear of the Lord be with you, and do all things with diligence;* as if to say: do not be slack or negligent, since it is written in Ecclesiastes: *He that feareth God neglecteth nothing.* If I believed that a thief was going to get into my chamber and carry off the treasure, I would not leave the window open. You ought always to fear God, since *whosoever shall keep the whole law, but offend in one point, is become guilty of all*[^p467-6]. And in Deuteronomy it is said: *And now, Israel, what doth the Lord thy God require of thee, but that thou fear him and keep all his commandments and walk in his ways?* And Solomon says: *Fear God and keep his commandments; this is all man,* that is, the perfect man. Therefore if you wish to be perfect, fear God.

21. The third part of the perfection of the fear of the Lord consists in the perfect *firmness of confidence;* since the fear of the Lord is a tower of firmness and confidence, because it makes a man secure from every other fear. The Psalm[^p467-7]: *His truth shall compass thee with a shield; thou shalt not be afraid of the terror of the night, of the arrow that flieth in the day, of the business that walketh about in the dark, of invasion or of the noonday devil.* And in Proverbs: *The fear of the Lord is a tower of strength.* He who does not fear God must fear everywhere; and he who truly fears God has what no one can take from him. But he who fears something other than God has what must be taken from him. He who fears God cannot lose God. It is not so with money. If a man has money, he fears to lose it, and he is sure that he will lose it. But he who fears God is secure everywhere. *How great is the multitude of thy sweetness, O Lord, which thou hast hidden for them that fear thee*[^p467-8]; and there follows: *Thou hast perfected it for them that hope in thee.* Therefore the fear of God ought to be perfect, since *it shall be well with them that fear God,* because they will come to the blessing of glory, to which may he lead us who with the Father etc.

---

la: Psalm. 33, 12. — Seq. locus est Eccli. 32, 9.

en: Psalm 33:12. — The following passage is Ecclesiasticus 32:9.

la: Cap. 31, 30. — Inferius respicitur Prov. 22, 20: *Ecce descripsi eam tibi tripliciter.* (Triplex ista descriptio data est in collat. praeced.).

en: Chapter 31:30. — Below there is a reference to Proverbs 22:20: *Behold, I have described it to thee three ways.* (That threefold description was given in the preceding collation.)

la: De Caelest. Hierarch. c. 1. § 1: *Sed et omnis, Patre moto, manifestationis luminum processio, in nos optime ac large proveniens, iterum ut unifica virtus restituens nos replet et convertit ad congregantis Patris unitatem et deificam simplicitatem.* — Locus Scripturae est Iac. 1, 17.

en: *On the Celestial Hierarchy*, ch. 1, § 1: *But also every procession of the manifestation of lights, the Father setting it in motion, coming forth into us most excellently and largely, again as a unifying power restoring us, fills us and turns us back to the unity of the gathering Father and to a deifying simplicity.* — The scriptural passage is James 1:17.

la: Cfr. supra pag. 406, nota 4.

en: Cf. above, page 406, note 4.

la: Isai. 11, 2. et 3. — Seq. locus est Apoc. 5, 6. Post *animalium* Vulgata prosequitur *et in medio seniorum Agnum stantem tanquam occisum, habentem* etc. Beda in hunc locum ait: *Spiritus in Christo septiformis propter eminentiam potestatis cornibus, propter illuminationem gratiae comparatur oculis.* — De seqq. cfr. supra Breviloq. p. V. c. 6. et III. Sent. d. 34. p. I. a. 2. q. 1.

en: Isaiah 11:2 and 3. — The following passage is Apocalypse 5:6. After *living creatures* the Vulgate continues *and in the midst of the ancients a Lamb standing as it were slain, having* etc. Bede on this passage says: *The sevenfold Spirit in Christ is compared to horns for the eminence of his power, and to eyes for the illumination of grace.* — On what follows cf. above, Breviloquium, part V, ch. 6, and III Sentences, d. 34, p. I, a. 2, q. 1.

la: Matth. 5, 3. seqq. — Cfr. III. Sent. d. 36. q. 1. scholion, in quo ratio affertur pro eo, quod non octo, sed tantum septem beatitudines a Doct. seraph. recensentur.

en: Matthew 5:3 ff. — Cf. III Sentences, d. 36, q. 1, the scholion, in which a reason is given why not eight but only seven beatitudes are reckoned by the Seraphic Doctor.

en: Matthew 6:9–13. Cf. Luke 11:2–4.

la: Cap. 8, 13: *Dominum exercituum ipsum sanctificate; ipse pavor vester et ipse terror vester.*

en: Chapter 8:13: *Sanctify the Lord of hosts himself; let him be your dread and let him be your terror.*

la: Iac. 2, 13: *Iudicium enim sine misericordia illi qui non fecit misericordiam.*

en: James 2:13: *For judgment without mercy to him that hath not done mercy.*

la: Psalm. 33, 12. — De dono timoris cfr. III. Sent. d. 34. p. II. per totam.

en: Psalm 33:12. — On the gift of fear cf. III Sentences, d. 34, part II, throughout.

la: Cap. 2, 6: *Serva timorem illius et in illo veterasce.* — Seq. locus est Tob. 1, 10.

en: Chapter 2:6: *Keep his fear and grow old therein.* — The following passage is Tobias 1:10.

la: Cap. 1, 22, secundum Septuaginta Interpretes; Vulgata: *Corona sapientiae timor Domini.*

en: Chapter 1:22, according to the Septuagint translators; the Vulgate: *The crown of wisdom is the fear of the Lord.*

la: Cap. 10, 6. et 7. — Seq. locus est Sap. 11, 23: *Quoniam tanquam momentum staterae, sic est ante te orbis terrarum, et tanquam gutta roris antelucani, quae descendit in terram.*

en: Chapter 10:6 and 7. — The following passage is Wisdom 11:23: *For as the least grain of the balance, so is the whole world before thee, and as a drop of the morning dew that falls down upon the earth.*

la: Cap. 1, 6. — Seq. locus est Ier. 5, 21. et 22. — Aristot., I. Topic. c. 9: *Non oportet autem omne problema nec omnem positionem considerare, sed quam dubitabit aliquis eorum qui ratione [iuvante ad fidem alterius partis contradictionis] egent, et non poena vel sensu. Nam qui dubitant, utrum oporteat deos honorare et parentes diligere, an non, poena indigent; qui vero, utrum nix alba, an non, sensu.* Cfr. supra pag. 356, nota 11. in fine.

en: Chapter 1:6. — The following passage is Jeremiah 5:21 and 22. — Aristotle, *Topics* I, ch. 9: *One ought not to examine every problem nor every position, but that which someone will call in question who needs argument [to be brought to accept one side of the contradiction], and not punishment or sense-perception. For those who are in doubt whether the gods ought to be honoured and parents loved, or not, need punishment; and those who doubt whether snow is white, or not, need sense-perception.* Cf. above, page 356, note 11, at the end.

la: Cap. 23, 13. 15. Vulgata *cogitationem* pro *cogitationes.* — Inferius respicitur Hebr. 4, 13: *Et non est ulla creatura invisibilis in conspectu eius; omnia autem nuda et aperta sunt oculis eius.* I. Reg. 16, 7: *Dominus autem intuetur cor.*

en: Chapter 23:13, 15. The Vulgate has *thought* for *thoughts.* — Below there is a reference to Hebrews 4:13: *And there is no creature invisible in his sight; but all things are naked and open to his eyes.* I Kings 16:7: *But the Lord beholdeth the heart.*

la: Psalm. 103, 32. — Glossa, quae apud Petr. Lombardum (in hunc locum) extensiore modo exhibetur, quam apud Strabum et Lyranum, est secundum August. (in hunc locum, serm. 4. n. 16.) et sic sonat: *Qui respicit* misericordia *terram* humanae mentis, quae exsultabat de bonitate sua et sibi vires opulentiae suae tribuebat, quam Deus respicit *et facit eam tremere.* Melior est tremor humilitatis quam confidentia superbiae… Et ipse est, *qui tangit* compunctione, vel amissione rerum, *montes*, id est eos qui superbi erant, iactantes se, *et* tacti *fumigant*, id est precem Deo reddunt, qui ante se rogari volebant et superiorem non rogabant; sed modo rogant, et sacrificium cordis fumigat ad Deum. Incipit [mons i. e. superbus] etiam flere, quia et fumus excutit lacrymas.

en: Psalm 103:32. — The Gloss, which in Peter Lombard (on this passage) is given more fully than in Strabus and Lyranus, is from Augustine (on this passage, sermon 4, n. 16), and runs thus: *He who looketh* with mercy *upon the earth* of the human mind, which was exulting in its own goodness and ascribing to itself the strength of its own wealth, upon which God looks *and maketh it tremble.* Better is the trembling of humility than the confidence of pride… And it is he *who toucheth,* by compunction or by the loss of goods, *the mountains*, that is, those who were proud, vaunting themselves, *and* when touched *they smoke*, that is, they render prayer to God, they who before wanted to be entreated themselves and did not entreat one above them; but now they entreat, and the sacrifice of the heart smokes up to God. The mountain (that is, the proud man) begins also to weep, since smoke too draws out tears.

la: Libr. V. prosa 6. Textus originalis exhibet finem verborum sic: *cum ante oculos agitis iudicis cuncta cernentis.* — Seq. locus est Esther 15, 16.

en: Book V, prose 6. The original text gives the end of the words thus: *since you act before the eyes of a judge who discerns all things.* — The following passage is Esther 15:16.

la: Cap. 3, 2. et 16. — Inferius allegatur Matth. 25, 41: *Discedite a me, maledicti* etc.

en: Chapter 3:2 and 16. — Below Matthew 25:41 is cited: *Depart from me, ye cursed* etc.

la: Vide Glossam *ordinariam* apud Lyranum (sumtam ex Beda) in Luc. 10, 30. allatam tom. II. pag. 506, nota 3. Cfr. ibid. pag. 700, nota 1.

en: See the *ordinary* Gloss in Lyranus (taken from Bede) on Luke 10:30, cited in volume II, page 506, note 3. Cf. ibid., page 700, note 1.

la: Cap. 16, 21: *Quem cum apprehendissent Philisthiim, statim eruerunt oculos eius et duxerunt Gazam vinctum catenis, et clausum in carcere molere fecerunt.* — Subinde respicitur Isai. 5, 20: *Vae, qui dicitis malum bonum et bonum malum, ponentes tenebras lucem et lucem tenebras.*

en: Chapter 16:21: *And when the Philistines had seized him, they immediately put out his eyes and led him bound in chains to Gaza, and shutting him up in prison made him grind.* — Thereupon there is a reference to Isaiah 5:20: *Woe to you that call evil good and good evil, putting darkness for light and light for darkness.*

la: Iob 41, 15. Vulgata *tanquam* pro *quasi.* — Gen. 19, 26: *Respiciensque uxor eius [Lot] post se, versa est in statuam salis.*

en: Job 41:15. The Vulgate has *as it were* for *as.* — Genesis 19:26: *And his wife [Lot's] looking behind her, was turned into a statue of salt.*

la: Psalm. 70, 9. Ibid. 21, 12: *Ne discesseris a me.*

en: Psalm 70:9. Ibid. 21:12: *Depart not from me.*

en: Ephesians 4:19.

la: Hebr. 10, 27: *Terribilis autem quaedam exspectatio iudicii et ignis aemulatio* etc. Verba Habacuc vide supra n. 9, ubi etiam verba David occurrunt.

en: Hebrews 10:27: *But a certain dreadful expectation of judgment and the rage of a fire* etc. For the words of Habakkuk see above, n. 9, where the words of David also occur.

en: Chapter 31:23.

la: Luc. 12, 4. et 5: *Ne terreamini ab his qui* etc. Cfr. Matth. 10, 28.

en: Luke 12:4 and 5: *Be not afraid of them who* etc. Cf. Matthew 10:28.

en: Hebrews 10:31.

en: Chapter 4:23.

la: Cap. 66, 2. — Seq. locus est Ps. 146, 10. et 11; tertius Phil. 2, 12. seq.

en: Chapter 66:2. — The following passage is Psalm 146:10 and 11; the third is Philippians 2:12 f.

la: Psalm. 102, 17. — Sententia Bernardi habetur in Serm. 54. in Cantic. n. 9: *In veritate didici, nil aeque efficax esse ad gratiam promerendam, retinendam, recuperandam* etc. Respiciuntur Rom. 11, 20: *Noli altum sapere, sed time;* et Prov. 28, 14: *Beatus homo, qui semper est pavidus.*

en: Psalm 102:17. — The saying of Bernard is found in Sermon 54 on the Canticle, n. 9: *In truth I have learned that nothing is so effective for deserving, retaining and recovering grace* etc. Reference is made to Romans 11:20: *Be not high-minded, but fear;* and Proverbs 28:14: *Blessed is the man that is always fearful.*

en: Matthew 12:45.

la: Cap. 2, 1. — Seq. locus est ibid. 27, 4; tertius est Ps. 2, 11.

en: Chapter 2:1. — The following passage is ibid. 27:4; the third is Psalm 2:11.

la: Prov. 9, 10. Cfr. ibid. 1, 10; Ps. 110, 10. et Eccli. 1, 16, ubi Vulgata: *Initium sapientiae* etc.

en: Proverbs 9:10. Cf. ibid. 1:10; Psalm 110:10 and Ecclesiasticus 1:16, where the Vulgate has: *The beginning of wisdom* etc.

la: Cfr. III. Sent. lit. Magistri, d. XXXIV. c. 5, et ibid. Comment. p. II. a. 1. q. 3, ubi etiam idem exemplum de *seta* ex August. (in I. Epist. Ioan. tr. 9. n. 4.) adducitur. Ibid. a. 2. q. 1. de timore *initiali* et *filiali*, et dub. 5. de timore, ut est initium sapientiae. — Eccli. 1, 16: *Initium sapientiae timor Domini.* Ibid. v. 25: *Radix sapientiae est timere Dominum.* Ibid. v. 20: *Plenitudo sapientiae* etc.

en: Cf. III Sentences, the text of the Master, d. XXXIV, ch. 5, and ibid. the Commentary, part II, a. 1, q. 3, where the same example of the *bristle* is also brought in from Augustine (on the First Epistle of John, tract 9, n. 4). Ibid. a. 2, q. 1, on *initial* and *filial* fear, and dubium 5, on fear as it is the beginning of wisdom. — Ecclesiasticus 1:16: *The beginning of wisdom is the fear of the Lord.* Ibid. v. 25: *The root of wisdom is to fear the Lord.* Ibid. v. 20: *The fullness of wisdom* etc.

en: Chapter 28:28.

la: Cap. 40, 28. — Seq. locus est Prov. 14, 27; tertius Ier. 2, 19.

en: Chapter 40:28. — The following passage is Proverbs 14:27; the third is Jeremiah 2:19.

en: Psalm 13:3.

la: De qua vide Aristot., II. Prior. c. 14.

en: On which see Aristotle, *Prior Analytics* II, ch. 14.

la: Epist. II. 7, 1. — Seq. locus est Eccli. 2, 20. et 22.

en: Second Epistle 7:1. — The following passage is Ecclesiasticus 2:20 and 22.

la: Cap. 2, 4. et 5: *An… ignoras, quoniam benignitas* etc.

en: Chapter 2:4 and 5: *Or knowest thou not that the benignity* etc.

la: Cfr. tom. IV. pag. 561, nota 8.

en: Cf. volume IV, page 561, note 8.

la: Libr. II. 19, 7. — Seq. locus est Eccle. 7, 19.

en: Book II, 19:7. — The following passage is Ecclesiastes 7:19.

la: Iac. 2, 10. — Seq. locus est Deut. 10, 12. et 13. Vulgata, duabus ultimis propositionibus transpositis, plura interserit. Tertius est Eccle. 12, 13.

en: James 2:10. — The following passage is Deuteronomy 10:12 and 13. The Vulgate, transposing the last two clauses, inserts a good deal more. The third is Ecclesiastes 12:13.

la: Psalm. 90, 5. et 6. — Seq. locus est Prov. 14, 26: *In timore Domini fiducia fortitudinis.* Ibid. 18, 10: *Turris fortissima, nomen Domini.*

en: Psalm 90:5 and 6. — The following passage is Proverbs 14:26: *In the fear of the Lord is the confidence of strength.* Ibid. 18:10: *The name of the Lord is a strong tower.*

la: Psalm. 30, 20, ubi etiam seq. locus; tertius Eccli. 1, 13: *Timenti Dominum bene erit in extremis, et in die defunctionis benedicetur.* Ibid. v. 19: *Timenti Dominum bene erit, et in diebus consummationis illius benedicetur.*

en: Psalm 30:20, where the following passage also stands; the third is Ecclesiasticus 1:13: *With him that feareth the Lord it shall go well in the latter end, and in the day of his death he shall be blessed.* Ibid. v. 19: *With him that feareth the Lord it shall go well, and in the days of his consummation he shall be blessed.* ---

translators_notes:
**Page span — closed positively.** Collatio II runs **pp. 462–467**, twenty-one numbered paragraphs,
opening on p. 462 under the display heading `COLLATIO II.` with the subtitle *De dono timoris Domini.*
and closing at the foot of p. 467's right column at *…ad quam nos perducat qui cum Patre etc.* The end
is fixed **from the `COLLATIO III.` display heading standing at the head of p. 468** (with its own
subtitle *De dono pietatis.*), above both columns, never from the white space below the last line.
The volume index's claim (II = 462, III = 468) is thereby confirmed rather than assumed. The
in-place subtitle on p. 462 was read against the index's title and **agrees**.

**No runover received, none forwarded.** p. 461's n. 8 closed cleanly at the end of Collatio I and
p. 462 opens the new collatio, so nothing was carried in; p. 467's n. 8 closes cleanly and p. 468
opens Collatio III, so nothing is carried out. The p. 460 → 461 page-crossing class did not fire
anywhere in this chunk, but two notes do break across the **column** division mid-entry (below).

**⛔ The heading-anchor question was not reopened, per the frozen rule.** `COLLATIO I.` was settled
at 10× on p. 457 as carrying **no** apparatus anchor — the Hexaemeron's decisive chunking test comes
out the other way in this work — and the collatio is the chunk unit here on the strength of the
volume index and Quaracchi's citation practice, not of an anchor. Nothing on p. 462 was searched for
one, and nothing was found incidentally: the first anchor on the leaf is body-anchored, standing at
*…timorem Domini docebo vos* ¹ in ¶ 1.

**Summarium.** Rendered, not trimmed, per the standing rule. The header prints `SUMMARIUM` and the
raw garbles it to `SuMMARiuM` — found by content, not by header grep. **The Summarium and the body
agree here:** the synopsis ends at `21.` and the body's numbered paragraphs run 1–21 with no gap
(p. 462 = 1–2 · p. 463 = 3–6 · p. 464 = 7–9 · p. 465 = 10–13 · p. 466 = 14–18 · p. 467 = 19–21).
The c6/c14 short-Summarium mechanism did not fire in this collatio either; it remains a property of
the genre, and the body is counted every time.

**Apparatus — 51 entries, all read off 450 dpi footer bands, both blocks on every leaf, none from a
whole-page read.** Per printed page: **p. 462 = 5 · p. 463 = 8 · p. 464 = 7 · p. 465 = 12 ·
p. 466 = 11 · p. 467 = 8.**

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

- **p. 462** — block **3 / 2**, anchors **3 / 2**. They coincide.
- **p. 463** — block **4 / 4**, anchors **2 / 6**: nn. 3 and 4 print in the left footer block but
  anchor in the right column (*Panis cor hominis confirmat*, *Isaias*). The left block **overruns**
  the column division by two notes — the mirror of p. 457's underrun.
- **p. 464** — block **5 / 2** (n. 5 breaking across the column division mid-sentence, `Glossa, quae
  apud Petr. Lombardum` / `(in hunc locum) extensiore modo exhibetur…`), anchors **3 / 4**: n. 4
  anchors in the right column (*Unde Iob*) but prints in the left block.
- **p. 465** — block **5 / 7** (n. 5 breaking across the division mid-citation, `— Gen. 19,` /
  `26: Respiciensque uxor eius [Lot]…`), anchors **6 / 6**: n. 6 anchors in the left column
  (*Psalmus: Cum defecerit virtus mea*) but prints in the right block. The signature line
  `S. Bonav. — Tom. V.` and the gathering signature `59` are printer's furniture and are not
  transcribed.
- **p. 466** — block **6 / 5**, anchors **5 / 6**: n. 6 prints in the left footer block but anchors
  in the right column (*Propter hoc dicitur in Ecclesiastico*).
- **p. 467** — block **6 / 2**, anchors **3 / 5**: nn. 4, 5 and 6 print in the left block but anchor
  in the right column.

**Gutters, measured per page.** 462 = **1402** · 463 = **1167** · 464 = **1391** · 465 = **1219** ·
466 = **1322** · 467 = **1211**. ★ **p. 462 shows the work-opening stack the frozen rule predicts but
does NOT defeat the default window.** The skew screen reports a **321 px drift** and names its own
outliers — slices 0.08, 0.17 and 0.25, which land on the heading, the subtitle and the Summarium —
exactly the p. 457 signature; but discounting them the leaf reads 1370–1433, and three windows
profiled below the Summarium (0.34–0.95, 0.42–0.95, 0.50–0.95) return **1402 on a 64 px band** with
the centre rule at 1401–1404 in every one. Where p. 457's default sat on a 51 px run under the floor,
p. 462's sits on a healthy 62 px run and is confirmed rather than corrected. **The rule still holds
as written — profile below the Summarium at every collatio opening — but it should be read as "the
default may be wrong there", not "the default is wrong there."** p. 467 is the opposite case and the
one the frozen method already names: `colcrop` returns 1202 on a **29 px** run because the printed
centre rule inked heavily on that leaf; the true band is 1180–1242 (63 px), midpoint **1211**, with
the ink island at 1210–1213. The other three leaves gave healthy 56–63 px bands.

**Digits settled against sense, not adopted from the raw.** p. 465 n. 4 prints `Isai. 5, 20` where
the raw OCR reads `Isai. 8, 20` — the `5`→`8` class named in the Vol I cross-reference sweep. Read at
5× on the plate the digit is unambiguously `5`, and Isaiah 5:20 is *Vae, qui dicitis malum bonum et
bonum malum*, which is the verse the note quotes; the plate is right and the raw is wrong. Two more
of the class were checked and the plate confirmed: p. 465 n. 5's `Iob 41, 15` (raw `44`; Job 41:15 is
*Cor eius indurabitur quasi lapis*, the verse ¶ 11 quotes) and p. 462 n. 4's `pag. 406, nota 4` (raw
`nota i`). ⚠ The four internal cross-references — p. 462 n. 4 (`supra pag. 406, nota 4`), p. 464 n. 3
(`supra pag. 356, nota 11. in fine`), p. 465 n. 2 (`tom. II. pag. 506, nota 3` and `ibid. pag. 700,
nota 1`) and p. 467 n. 4 (`tom. IV. pag. 561, nota 8`) — belong to the Vol I cross-reference digit
class: they are transcribed as printed and left to `build-citations.py` to test, not adjusted.

**One resolver defect found and fixed, on this chunk's evidence.** p. 465 n. 2 reads
`… allatam tom. II. pag. 506, nota 3. Cfr. ibid. pag. 700, nota 1.` — an `ibid.` pointing back at a
bare `tom. II.` with **no `Sent.` anywhere in the note.** `build-citations.py`'s `ibid. pag.` branch
looked back only for `N. Sent.`, so the tome fell through to the citing volume and the reference was
reported as a *forward* reference inside Vol V. The branch now falls back to a `tom. N.` lookback.
Corpus-wide the change moves **five** rows, and all five were opened and confirmed correct:
this one, `III d22-a1-q5` p462 n. 4, `III d26-a2-q1` n. 17, `IV d18-p2-dubia` n. 16 and
`IV d34-a1-q2` nn. 1–2 (the last carrying an anaphor along with it). Every one had been resolving
against the **citing** volume; every one names `tom. II.` in its own text.

**Transmitted readings kept as printed, not normalised.** ¶ 3's `paupertas volantaria` stands as
Quaracchi prints it (for *voluntaria*) and is rendered by sense as "voluntary poverty"; the spelling
is the edition's, not a transcription slip. ¶ 3's `mititas` (for *mansuetudo*) likewise stands, and
is rendered "mildness" so that the doublet *mansuetudo sive mititas* does not collapse into one word.
p. 464 n. 4 records that the Vulgate reads *cogitationem* where the body has *cogitationes*; both are
left as they stand, the divergence being the edition's own. The Dionysius quotation in ¶ 1 differs
from the fuller text n. 3 supplies from *De caelesti hierarchia*; the body keeps the reportatio's
shorter form and the note keeps the longer, as printed.

**Marginalia** (trimmed from the body per the standing Vol V convention, listed here in body order):
p. 462 — Introductio · Repetitio · Descriptio gratiae · Septem dona · Figurae eorum.
p. 463 — Duplex efficacia · Septem peccata expellenda · Septem virtutes introducendae ·
Explicatur · Dona petuntur in oratione dominica · Explanatur et confirmatur · Invitatio ad primum
donum acquirendum · Colligitur sermo ex Scriptura.
p. 464 — Divisio argumenti · Pars I. De origine timoris Domini · Consideratio triplex ·
Consideratio prima · Secunda · Hortatio · Tertia.
p. 465 — Septem iudicia Dei · Primum · Secundum · Tertium · Quartum · Quintum · Sextum · Septimum ·
De tribus unitis · Exhortatio · Tria fiunt impossibilia.
p. 466 — Pars II. De utilitate ipsius · Valet ad tria · Utilitas prima · Secunda · Tertia ·
Triplex timor · De his tribus · Exhortatio.
p. 467 — Notandum · Pars III. De perfectione ipsius · Consistit in tribus · Primo, in conscientiae
sanctificatione · Secundo, in obedientiae promptitudine · Tertio, in fiduciae firmitate · Notandum.

**★ REGISTER CORRECTED AT THE WORK-CLOSE GATE, 2026-08-29 (Wilson's ruling).** This chunk originally
rendered *pietas* **"godliness"** in four places; all four now read **"piety"**, the convention of c3,
c6 and c7, settled once for the whole work. ⚠ **Three of the four were Bonaventure's own body prose**
(¶ 3's *donum pietatis* against envy, ¶ 4's second petition of the Lord's Prayer, ¶ 5's *consummatio*);
only ¶ 2's was inside a scripture quotation — **Isaias 11:2**, whose Douay wording is "godliness" and
which is adjusted here under the frozen corpus rule that scripture sits on a Douay base *adjusted to
Quaracchi's actual Latin*. The gift keeps one visible English root across the work. See repo
`CLAUDE.md` § SEPTEM DONIS for the ruling and for its companion, which deliberately goes the other way.

**Register.** *timor servilis / initialis / filialis* → servile / initial / filial fear (the scholastic
triad; kept in these terms because n. 8 on p. 466 sends the reader to III Sentences for them).
*principium extrinsecum / intrinsecum* → extrinsic / intrinsic beginning · *complementum sapientiae*
→ the completion of wisdom (not "fullness" — ¶ 17 sets *complementum* against *plenitudo* one clause
later, and the two must stay apart). *initiativus sapientiae* → what initiates wisdom (verbal, as with
the c1 *curans / corroborans / consummans* series). *iudicium alligationis / excaecationis /
obstinationis / derelictionis / dissipationis / desperationis / condemnationis* → the judgment of
binding / blinding / obstinacy / abandonment / scattering / despair / condemnation — all seven kept as
nouns of the act, since ¶ 10 lists them as a set and any mixed rendering would break the series.
*spoliatur gratuitis et vulneratur in naturalibus* → stripped of the gratuitous gifts and wounded in
the natural ones (the standard scholastic formula; *gratuita* and *naturalia* are substantives, not
adjectives waiting on *dona*). *seta* → bristle — ¶ 17's image is the pig's bristle the cobbler uses
to draw the thread through, and n. 8 confirms it comes from Augustine; "seta" is not left untranslated
and not turned into "needle". *refocillatio* → refreshment · *propulsatio* → driving off ·
*subiugatio* → subjugation (¶ 5's seven abstract nouns are kept parallel, one word each).
*dotes* → dowries, as in c1.

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