collection: Collationes de decem praeceptis

title: Coll. 7

title_alt:
De octavo, nono et decimo praecepto
On the eighth, ninth and tenth precept

source_text:
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### Summarium

*Introductio,* 1. — *Repetitio,* 2. — *Pars I. De octavo praecepto. Triplex mendacium: officiosum, iocosum, perniciosum,* 3. 4. — *Octo genera mendaciorum,* 5. — *Pars II. De nono et decimo praecepto. Prohibetur duplex concupiscentia, scilicet internus actus illicitus concupiscentiae carnis et oculorum,* 6. — *Repetitio et confirmatio praecedentium collationum,* 7-9. — *Pars III. De decem plagis Aegyptiorum et decem Christi condescensionibus. Sapientia discitur per flagella; decem plagae,* 10. — *Hae respondent transgressionibus decem praeceptorum,* 11-14. — *Solus Christus ab his liberat per decem condescensiones,* 15-17. — *Admonitio, ut fiat pascha cum Christo.*

1. *Non loqueris contra proximum tuum falsum testimonium. Non concupisces rem proximi tui. Nec desiderabis uxorem eius*[^p529-2]. — *Considera, quod proposuerim in conspectu tuo vitam et bonum, et e contrario mortem et malum, ut diligas Dominum Deum tuum et ambules in viis eius et custodias mandata illius.* In principio rogemus Deum etc.

2. In Deuteronomio loquitur Moyses de decem mandatis, quae Deus aeternus per ipsius os proposuit, ut non despicerent ea Iudaei; et ostendit, quod in observantia mandatorum est vita et bonum, et in ipsorum transgressione mors et malum. — Dicebam alias[^p529-3], quod prima distinctio mandatorum est secundum duplicem partem iustitiae, quae nos ordinat ad Deum et ad proximum, et secundum hoc duae tabulae datae sunt Moysi. In prima continentur mandata, quibus ordinamur ad Deum, et sunt tria. In secunda continentur mandata, quibus ordinamur ad proximum, et sunt septem, quorum unum est[^p529-4] affirmativum, et sex alia negativa. De affirmativo et tribus negativis dictum est.

3. Sequitur modo de aliis, quorum primum est: *Non loqueris contra proximum tuum falsum testimonium.* Prohibetur hic mendacium, quod est nocivum proximo. Et secundum generalem intelligentiam prohibetur hic omne mendacium perniciosum; et datur intelligi, quod omne mendacium est malum. Augustinus[^p529-5] distinguit et dicit, quod est mendacium officiosum, iocosum, perniciosum. Mendacium officiosum dicitur, quod nulli obest et alicui prodest. Iocosum est, quod fit non voluntate nocendi, sed libidine mentiendi, et quandoque obest, sed non prodest. Mendacium perniciosum est, quod fit intentione mentiendi, et hoc, ut noceat; et illud nulli prodest, sed omnibus obest. Et dicit Augustinus, quod « in primo mendacio est minima culpa, in secundo mediocris, in tertio gravis ».

4. Mendacium officiosum fit tripliciter: aut pro defensanda re alicuius temporali, aut pro tuenda vita, aut pro servanda castitate. Mendacium iocosum fit duobus modis: aut sola mentiendi libidine, aut placendi. Mendacium autem perniciosum tripliciter fit: aut in doctrina religionis contra sacram Scripturam, aut in impositione falsi criminis; et istis duobus modis nulli prodest, sed omnibus obest. Tertio modo fit mendacium perniciosum in causa alicuius; et sic alicui prodest et alicui obest.

5. Sic igitur patet, quod sunt octo genera mendacii. Et dicit Augustinus[^p529-6], quod Deus potest facere,

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quod furtum non sit peccatum; sed non potest facere, quod mentiri non sit peccatum. Et hoc est propter nobilitatem veritatis; quia mendacium est falsa vocis prolatio cum intentione fallendi, et Deus non potest recedere a veritate, quia est ipsa veritas; sed cum furto bene potest dispensare, quod non sit peccatum. Unde maxime necessarium est homini, quod servet fidem et habeat veritatem in sermone, quia dicit Seneca[^p530-1]: « Qui fidem perdit non habet amplius quid perdat ». — Patet modo de isto mandato: *Non loqueris contra proximum tuum falsum testimonium.*

6. Postea subiungit duo praecepta simul[^p530-2]: *Non concupisces rem proximi tui, nec desiderabis uxorem eius*; in quibus duplicem concupiscentiam, scilicet *oculorum* et *carnis*[^p530-3], prohibet, quae sunt fomenta omnium malorum et radix omnium peccatorum; quia, quando vis concupiscibilis est infecta et corrupta, corrumpit omnes alias animae vires. In praecedentibus mandatis: *Non occides, non moechaberis, non furtum facies, non loqueris falsum testimonium,* prohibetur omnis actus illicitus *exterior,* qui fit contra proximum. In istis duobus: *Non concupisces rem proximi tui, nec desiderabis uxorem eius,* prohibetur actus illicitus *interior,* et prohibetur hic concupiscentia oculorum sive cupiditas, quae radix est omnium malorum[^p530-4]; prohibetur etiam concupiscentia carnis, quae est fomes omnium peccatorum. Per istam duplicem concupiscentiam fit transfusio omnium malorum et peccatorum; et ideo lex divina ipsam prohibet, et in hoc omnia mala et omnia peccata prohibet. Haec est febris, qua omnes filii Adam febricitant, et quae generat omnia mala.

7. Patet modo, quod sunt decem praecepta sacri decalogi. In tribus primis praecipitur recta ordinatio ad Deum, in quarto recta ordinatio et beneficentia ad parentes, in sex aliis praecipitur recta ordinatio et innocentia ad proximum.

8. Resumamus ista praecepta, quae sunt: *Non habebis deos alienos coram me. Non assumes nomen Dei tui in vanum* etc. Intelligere debemus, quod quamquam quaedam dicantur praecepta *affirmativa* et quaedam *negativa,* omnia tamen affirmationem et negationem in se continent. Quando Deus aliquid prohibet in aliquo mandato, praecipit eius contrarium; et e converso, quando aliquid praecipit, prohibet contrarium eius. Quod patet. In primo enim mandato praecipitur humilis adoratio divinae maiestatis, et prohibetur idololatria. In secundo praecipitur fidelis assertio divinae veritatis, et prohibetur periurium. In tertio praecipitur devota dilectio divinae bonitatis, et prohibetur indevotio. In quarto praecipitur pietas ad parentes, et prohibetur inhonoratio. In quinto praecipitur mansuetudo, et prohibetur iracundia. In sexto praecipitur pudicitia, et prohibetur moechia. In septimo praecipitur largitas, et prohibetur furtum. In octavo praecipitur veritas, et prohibetur mendacium. In nono praecipitur liberalitas cordis, et prohibetur concupiscentia rei temporalis. In decimo praecipitur castitas mentis, et prohibetur concupiscentia carnis.

9. Videte, quod omnia praecepta continent in se affirmationem et negationem, et quod in omni praecepto est vita et bonum, mors et malum[^p530-5]. In observantia mandatorum est vita et bonum, et in transgressione est mors et malum. Et ex observantia legis sequitur *benedictio,* et ex transgressione *maledictio.* — Ex observantia enim legis fit homo reverens, fidelis, devotus, pius, mansuetus, pudicus, largus, veridicus, propriis contentus sive liberalis corde et impollutus mente. Econtra ex transgressione legis efficitur homo idololatra, blasphemus, indevotus, impius, homicida, moechus sive adulter, fur, falsidicus, cupidus et carnalis. Ergo transgressor legis et observator plus distant a se, quam infernus a paradiso, quia unus est in centro, alius est in circumferentia; nec Deus caeli aliud facere potest, quia iustus est et *se negare non potest*[^p530-6].

10. Videte modo, quod homines non addiscunt sapientiam nisi per flagella, et ideo Dominus decem flagella, id est plagas, immisit in terram Aegypti[^p530-7]. — Prima fuit sanguinis; secunda, ranarum; tertia, multitudo sciniphum; quarta, multitudo muscarum mordentium; quinta, mortis pecorum et iumentorum; sexta, ulcerum sive vesicarum turgentium; septima, destructionis bonorum temporalium per grandinem; octava, locustarum; nona, tenebrarum; decima, mortis primogenitorum. — Modo videte, quomodo Spiritus sanctus flagellavit Aegyptios et manuducebat ad observantiam mandatorum et nos propriissime manuducit.

11. Decem sunt transgressiones legis, et secundum hoc decem fuerunt plagae eis correspondentes.

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— Prima fuit sanguinis, qua percussi sunt *idololatrae,* quia de ipsis dicit Psalmus[^p531-1]: *Effuderunt sanguinem innocentem, sanguinem filiorum suorum et filiarum suarum, quas sacrificaverunt sculptilibus Chanaan.*
Secunda plaga fuit ranarum, qua percussi sunt *blasphemi* et *periuri,* qui comparantur ranis. Rana enim animal est clamosum et se ipsam clamando consumit. Similiter facit homo, quando perdit stabilitatem veritatis.
Tertia fuit plaga sciniphum, qua percussi sunt *indevoti,* qui non custodierunt diem Sabbati, quae est dies devotionis. Sciniphes sunt muscae parvae et inquietant et vexant multum homines. Similiter inquietantur indevoti. In hoc signo defecerunt magi Pharaonis[^p531-2], in signum, quod inquietudinem cogitationum non possumus effugere nisi per devotionem. De beato Gregorio legitur, quod vix tota die habuit unam cogitationem de terrenis.

12. Quarta plaga fuit muscarum caninarum, qua percussi sunt *impii,* qui habent apud se muscas caninas, id est carnales affectiones.
Quinta plaga fuit mortis iumentorum, qua percussi sunt *homicidae*; quia omnis, qui gladio occidit, reus est mortis[^p531-3]. Tales moriuntur sicut iumenta, quia non sunt digni divina protectione nec humana; quia qui alium occidit se ipsum interimit et brutalitatem suam non sentit.
Sexta plaga fuit vesicarum turgentium, qua percutiuntur *adulteri,* qui habent vesicas turgentes, id est carnem infectam. Vesicae nascuntur ex humore faciente pruritum, et cum homo se scalpit, postea dolet. Similiter, qui luxuriatur primo delectatur, postea dolet.

13. Septima plaga fuit destructionis bonorum temporalium, qua percutiuntur *fures,* quia dignus est perdere sua qui aufert aliena. Ista fuit plaga grandinis, quae destruxit omnia. Mirabile est, quod qui fornicatur, si poenitet, Deo reconciliari potest; sed qui aliena rapit Deo reconciliari non potest, nisi aliena restituat.
Octava plaga fuit locustarum comedentium omnem herbam virentem, qua *mendaces* percutiuntur, qui dentibus et labiis suis veritatem conculcant; Psalmus[^p531-4]: *Cor eorum vanum est, sepulcrum patens est guttur eorum, linguis suis dolose agebant.*
Nona plaga fuit tenebrarum, qua percutiuntur *cupidi* et *avari,* quia nihil adeo excaecat hominem sicut cupiditas. Unde Propheta[^p531-5]: *Xenia et dona excaecant oculos prudentum et mutant verba iustorum;* Salomon: *Avaro nihil est scelestius. Hic enim et animam suam venalem habet, quoniam in vita sua proiecit intima.*

14. Decima plaga fuit mortis primogenitorum, qua percutiuntur *carnales,* sicut Esau. Ait enim Apostolus[^p531-6]: *Ne quis inter vos fornicator, sicut Esau, perdat primogenita sua.* Carnalis concupiscentia abstulit nobis nobilem generationem, qua omnes nasceremur innocentes et heredes paradisi, et facit nos nasci in morte et culpa et perditione primogeniturae. Quod figuratum est in Ruben[^p531-7], qui perdidit ius primogeniturae, quia ascendit cubile patris sui et maculavit stratum eius; et Ioseph propter castitatem suam factus est princeps fratrum suorum[^p531-8]. — Patet modo, quomodo transgressores legis percutiuntur plagis istis.

15. Sed quis liberabit nos a plagis istis? Certe unus solus est, qui venit, ut nos liberaret, scilicet Christus, qui fecit decem condescensiones contra decem plagas. Quod figuratur in libro Regum[^p531-9], ubi dicitur, quod sol retrocessit decem gradibus; per quos significantur decem condescensiones, quas fecit Dominus propter hominem.

16. Prima fuit usque ad carnem nostram. — Secunda fuit usque ad mortalitatem nostram. — Tertia, ad nostram necessitatem, quia famem, sitim et frigus passus est. — Quarta fuit ad nostram pauperiem, quia *egenus factus est*[^p531-10], non habens locum, ad quem declinaret. — Quinta, ad nostram tentationem, quando permisit, se tentari; et in hoc nostram infirmitatem portavit; Apostolus[^p531-11]: *Non habemus Pontificem, qui non possit compati infirmitatibus nostris, tentatum autem per omnia.* — Sexta, ad corporis lassitudinem et laborem nostrum. — Septima, ad nostram anxietatem; unde: *Coepit Iesus pavere et taedere et dixit: Tristis est anima mea usque ad mortem*[^p531-12]. — Octava fuit ad crucem, et haec fuit mirabilis. — Nona fuit ad mortem. — Decima fuit ad carcerem infernalem.

17. Istae sunt decem condescensiones, quibus Deus condescendit homini. Sed quare descendit ad carcerem infernalem? Certe, ut in sanguine testa-

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menti educeret vinctos de carcere, sedentes in tenebris et umbra mortis[^p532-1]. Christus per sanguinem novi testamenti nos liberavit et eduxit de morte ad vitam, et de tenebris ad lucem.

18. Debemus igitur et nos resurgere ad novam vitam, ut, sicut *Christus resurrexit a mortuis, sic et nos in novitate vitae ambulemus*[^p532-2]. Christus liberavit nos hoc tempore de manu Pharaonis et introduxit nos in terram promissionis; et in signum huius manducatur modo pascha, quia modo liberati sumus. Debemus et nos facere transitum et inchoare novam vitam et non redire in Aegyptum. Nullus sit falsus proditor. Tria sunt necessaria cuilibet poenitenti, scilicet quod displiceat ei peccatum, et quod paratus sit sibi cavere a peccato cum adiutorio Dei et Spiritus sancti, et velit satisfacere pro modulo possibilitatis suae et proponat peccatum nunquam iterare. Et haec est consummatio verborum; semper debemus conformari Christo et cum ipso refici, ut perveniamus ad refectionem aeternam, quam nobis praestare dignetur qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

**EXPLICIUNT COLLATIONES DE DECEM PRAECEPTIS.**

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### Summarium

*Introduction,* 1. — *Repetition,* 2. — *Part I. On the eighth precept. The threefold lie: officious, jesting, pernicious,* 3. 4. — *The eight kinds of lying,* 5. — *Part II. On the ninth and tenth precept. A twofold concupiscence is forbidden, namely the interior unlawful act of the concupiscence of the flesh and of the eyes,* 6. — *Repetition and confirmation of the preceding collations,* 7-9. — *Part III. On the ten plagues of the Egyptians and the ten condescensions of Christ. Wisdom is learned through scourges; the ten plagues,* 10. — *These answer to the transgressions of the ten commandments,* 11-14. — *Christ alone frees us from these through ten condescensions,* 15-17. — *An admonition, that the passover be kept with Christ.*

1. *Thou shalt not speak false testimony against thy neighbour. Thou shalt not covet thy neighbour's goods. Neither shalt thou desire his wife*[^p529-2]. — *Consider, that I have set before thy sight life and good, and on the other hand death and evil, that thou mayest love the Lord thy God and walk in his ways and keep his commandments.* In the beginning let us ask God, etc.

2. In Deuteronomy Moses speaks of the ten commandments, which the eternal God set forth through his own mouth, that the Jews might not despise them; and he shows that in the observance of the commandments is life and good, and in their transgression, death and evil. — I was saying elsewhere[^p529-3], that the first distinction of the commandments is according to the twofold part of justice, which orders us to God and to our neighbour, and according to this two tables were given to Moses. In the first are contained the commandments by which we are ordered to God, and they are three. In the second are contained the commandments by which we are ordered to our neighbour, and they are seven, of which one is[^p529-4] affirmative, and six others negative. Of the affirmative and the three negative it has been spoken.

3. There follows now concerning the others, of which the first is: *Thou shalt not speak false testimony against thy neighbour.* Here is forbidden the lie that is harmful to one's neighbour. And according to the general intelligence, here is forbidden every pernicious lie; and it is given to be understood, that every lie is evil. Augustine[^p529-5] distinguishes and says, that there is the officious lie, the jesting lie, the pernicious lie. The officious lie is called that which harms no one and profits someone. The jesting lie is that which is done not from the will to harm, but from the pleasure of lying, and sometimes it harms, but does not profit. The pernicious lie is that which is done with the intention of lying, and this, that it may harm; and it profits no one, but harms all. And Augustine says, that « in the first lie the fault is least, in the second middling, in the third grave ».

4. The officious lie is done in three ways: either for defending someone's temporal thing, or for guarding life, or for preserving chastity. The jesting lie is done in two ways: either from the mere pleasure of lying, or of pleasing. But the pernicious lie is done in three ways: either in the doctrine of religion against sacred Scripture, or in the imposition of a false crime; and in these two ways it profits no one, but harms all. In a third way the pernicious lie is done in someone's cause; and thus it profits one and harms another.

5. Thus, then, it is clear that there are eight kinds of lying. And Augustine[^p529-6] says, that God can make it

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that theft is not a sin; but he cannot make it that lying is not a sin. And this is on account of the nobility of truth; because a lie is a false utterance of the voice with the intention of deceiving, and God cannot depart from truth, because he is truth itself; but with theft he can well dispense, that it not be a sin. Whence it is most necessary for man that he keep faith and have truth in speech, because Seneca[^p530-1] says: « He who loses faith has nothing further to lose ». — It is now clear concerning that commandment: *Thou shalt not speak false testimony against thy neighbour.*

6. Afterward he joins two commandments together[^p530-2]: *Thou shalt not covet thy neighbour's goods, neither shalt thou desire his wife*; in which he forbids a twofold concupiscence, namely of the *eyes* and of the *flesh*[^p530-3], which are the tinder of all evils and the root of all sins; because, when the concupiscible power is infected and corrupted, it corrupts all the other powers of the soul. In the preceding commandments: *Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal, thou shalt not speak false testimony,* every unlawful *exterior* act that is done against one's neighbour is forbidden. In these two: *Thou shalt not covet thy neighbour's goods, neither shalt thou desire his wife,* an *interior* unlawful act is forbidden, and here is forbidden the concupiscence of the eyes or cupidity, which is the root of all evils[^p530-4]; there is also forbidden the concupiscence of the flesh, which is the tinder of all sins. Through this twofold concupiscence there comes about a transfusion of all evils and sins; and therefore the divine law forbids it, and in this it forbids all evils and all sins. This is the fever with which all the sons of Adam are feverish, and which begets all evils.

7. It is now clear that there are ten commandments of the sacred decalogue. In the first three is commanded the right ordering to God, in the fourth the right ordering and beneficence to parents, in the six others is commanded the right ordering and innocence toward one's neighbour.

8. Let us resume these commandments, which are: *Thou shalt not have strange gods before me. Thou shalt not take the name of thy God in vain,* etc. We must understand that although some are called *affirmative* commandments and some *negative,* all nevertheless contain affirmation and negation in themselves. When God forbids something in some commandment, he commands its contrary; and conversely, when he commands something, he forbids its contrary. This is clear. For in the first commandment is commanded humble adoration of the divine majesty, and idolatry is forbidden. In the second is commanded faithful assertion of the divine truth, and perjury is forbidden. In the third is commanded devout love of the divine goodness, and irreverence is forbidden. In the fourth is commanded piety toward parents, and dishonour is forbidden. In the fifth is commanded gentleness, and anger is forbidden. In the sixth is commanded chastity, and adultery is forbidden. In the seventh is commanded generosity, and theft is forbidden. In the eighth is commanded truth, and lying is forbidden. In the ninth is commanded liberality of heart, and covetousness of a temporal thing is forbidden. In the tenth is commanded chastity of mind, and concupiscence of the flesh is forbidden.

9. See, that all the commandments contain in themselves affirmation and negation, and that in every commandment there is life and good, death and evil[^p530-5]. In the observance of the commandments there is life and good, and in transgression there is death and evil. And from the observance of the law follows *blessing,* and from transgression, *cursing.* — From the observance of the law, indeed, a man becomes reverent, faithful, devout, pious, gentle, chaste, generous, truthful, content with his own or liberal of heart, and unpolluted in mind. On the contrary, from the transgression of the law a man becomes idolatrous, blasphemous, irreverent, impious, a murderer, an adulterer, a thief, a liar, covetous and carnal. Therefore the transgressor of the law and its observer are more distant from each other than hell from paradise, since the one is in the centre, the other in the circumference; nor can the God of heaven do otherwise, since he is just and *cannot deny himself*[^p530-6].

10. See now, that men do not learn wisdom except through scourges, and therefore the Lord sent ten scourges, that is, plagues, upon the land of Egypt[^p530-7]. — The first was of blood; the second, of frogs; the third, a multitude of gnats; the fourth, a multitude of biting flies; the fifth, of the death of cattle and beasts of burden; the sixth, of boils or swelling sores; the seventh, of the destruction of temporal goods by hail; the eighth, of locusts; the ninth, of darkness; the tenth, of the death of the firstborn. — Now see how the Holy Spirit scourged the Egyptians and was leading them by the hand to the observance of the commandments, and most fittingly leads us by the hand.

11. There are ten transgressions of the law, and according to this there were ten plagues corresponding to them.

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— The first was of blood, by which the *idolaters* were struck, because the Psalm says of them[^p531-1]: *They shed innocent blood, the blood of their sons and of their daughters, which they sacrificed to the idols of Chanaan.*
The second plague was of frogs, by which the *blasphemers* and *perjurers* were struck, who are compared to frogs. For the frog is a clamorous animal and consumes itself by its own croaking. Similarly does a man, when he loses the stability of truth.
The third was the plague of gnats, by which the *irreverent* were struck, who did not keep the day of the Sabbath, which is the day of devotion. Gnats are small flies and disturb and vex men greatly. Similarly the irreverent are disturbed. In this sign the magicians of Pharaoh failed[^p531-2], as a sign, that we cannot escape the restlessness of our thoughts except through devotion. It is read of blessed Gregory, that he scarcely had one thought of earthly things the whole day.

12. The fourth plague was of the dog-fly, by which the *impious* were struck, who have with them dog-flies, that is, carnal affections.
The fifth plague was of the death of the beasts of burden, by which the *murderers* were struck; because everyone who kills with the sword is guilty of death[^p531-3]. Such men die as beasts of burden, because they are not worthy of divine protection nor of human; because he who kills another destroys himself, and does not perceive his own brutality.
The sixth plague was of swelling sores, by which the *adulterers* are struck, who have swelling sores, that is, infected flesh. Sores are born of a humour producing itching, and when a man scratches himself, afterward he suffers. Similarly, he who indulges in lust is first delighted, and afterward suffers.

13. The seventh plague was of the destruction of temporal goods, by which the *thieves* are struck, because he is worthy to lose his own who takes another's. This was the plague of hail, which destroyed everything. It is a wonder, that he who fornicates, if he repents, can be reconciled to God; but he who seizes another's goods cannot be reconciled to God, unless he restore what is another's.
The eighth plague was of locusts devouring every green herb, by which the *liars* are struck, who trample truth with their teeth and lips; the Psalm[^p531-4]: *Their heart is vain, their throat is an open sepulchre, with their tongues they dealt deceitfully.*
The ninth plague was of darkness, by which the *covetous* and the *avaricious* are struck, because nothing blinds a man so much as covetousness. Whence the Prophet[^p531-5]: *Gifts and presents blind the eyes of the prudent, and change the words of the just;* Solomon: *Nothing is more wicked than the covetous man. For he has even his own soul for sale, since in his life he has cast away his inmost things.*

14. The tenth plague was of the death of the firstborn, by which the *carnal* are struck, as Esau. For the Apostle says[^p531-6]: *Lest there be any fornicator, as Esau, who for one mess sold his first birthright.* Carnal concupiscence has taken from us noble generation, by which we would all be born innocent and heirs of paradise, and it causes us to be born in death and guilt and the loss of our birthright. This was figured in Reuben[^p531-7], who lost the right of the firstborn, because he went up to his father's bed and defiled his couch; and Joseph, on account of his chastity, was made prince of his brothers[^p531-8]. — It is now clear, how the transgressors of the law are struck by these plagues.

15. But who will free us from these plagues? Certainly he alone, who came, that he might free us, namely Christ, who made ten condescensions against the ten plagues. This is figured in the Book of Kings[^p531-9], where it is said, that the sun went back ten degrees; by which are signified the ten condescensions which the Lord made for man's sake.

16. The first was even unto our flesh. — The second was even unto our mortality. — The third, unto our need, because he suffered hunger, thirst and cold. — The fourth was unto our poverty, because *he was made poor*[^p531-10], having no place, to which he might turn aside. — The fifth, unto our temptation, when he permitted himself to be tempted; and in this he bore our infirmity; the Apostle[^p531-11]: *We have not a High Priest who cannot have compassion on our infirmities, but tempted in all things.* — The sixth, unto the weariness and labour of our body. — The seventh, unto our anxiety; whence: *Jesus began to fear and to be heavy, and said: My soul is sorrowful even unto death*[^p531-12]. — The eighth was unto the cross, and this was wondrous. — The ninth was unto death. — The tenth was unto the prison of hell.

17. These are the ten condescensions, by which God condescended to man. But why did he descend to the prison of hell? Certainly, that in the blood of the testament he might bring forth the fettered out of the pit, sitting in darkness and in the shadow of death[^p532-1].

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Christ, by the blood of the new testament, freed us and led us out of death into life, and out of darkness into light.

18. We must, therefore, ourselves also rise again to a new life, that, just as *Christ rose again from the dead, so we also may walk in newness of life*[^p532-2]. Christ freed us at this time from the hand of Pharaoh and brought us into the land of promise; and as a sign of this the passover is now eaten, because we are now freed. We too must make the passage and begin a new life and not return into Egypt. Let no one be a false traitor. Three things are necessary for anyone doing penance, namely that sin displease him, and that he be prepared to guard himself from sin with the help of God and the Holy Spirit, and that he be willing to make satisfaction according to his ability, and that he resolve never to repeat the sin. And this is the sum of what has been said; we must always be conformed to Christ and be refreshed together with him, that we may come to the eternal refreshment, which may he grant us, who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.

**HERE END THE COLLATIONS ON THE TEN COMMANDMENTS.**

---

la: Exod. 20, 16. et 17. Seq. locus est Deut. 30, 15. et 16. — De his tribus praeceptis cfr. III. Sent. d. 37. dub. 8; d. 40. dub. 1. et 2.

en: Exodus 20:16 and 17. The following passage is Deuteronomy 30:15 and 16. — On these three commandments compare III *Sentences,* d. 37, dubium 8; d. 40, dubia 1 and 2.

la: Collat. 1. n. 21. 22. et collat. 2. n. 3. 4. — De propositione praecedente vide collat. 6. n. 1.

en: Collation 1, n. 21 and 22, and collation 2, n. 3 and 4. — On the preceding proposition see collation 6, n. 1.

la: Collat. 5. n. 3.

en: Collation 5, n. 3.

la: Cfr. III. Sent. lit. Magistri, d. XXXVIII. c. 1. seq., et ibid. Comment. q. 5. seq., ubi loci Augustini sunt allati, in quibus etiam octo genera mendacii inferius posita recensentur.

en: Compare III *Sentences,* the text of the Master, d. 38, c. 1 and following, and there, Commentary, q. 5 and following, where the passages of Augustine are brought forward, in which also the eight kinds of lying set down below are enumerated.

la: Cfr. Quaest. in Exod. q. 6. et 39; Quaest. in Lev. q. 68. et 69; contra Mendacium, c. 15. n. 31, ubi adducit Ps. 118, 142: *Lex tua veritas,* et I. Ioan. 2, 21: *Omne mendacium non est ex veritate.* Ibid. c. 12. n. 26: *Mendacium est quippe falsa significatio cum voluntate fallendi* (cfr. III. Sent. lit. Magistri, d. XXXVIII. c. 3. seqq., et ibid. Comment. q. 2.). Vide I. Sent. d. 47. q. 4. — Post *mendacii* A B addunt: *et aliquando* (B *quandoque*) *fit mendacium sine peccato, et aliquando* (B *quandoque*) *cum peccato.* Sed cum S. Doctor multis argumentis probet (III. Sent. d. 38. q. 2.), mendacium semper esse peccatum, hoc additamentum omisimus, quia vel est spurium, vel saltem non correctis verbis expressum.

en: Compare the *Questions on Exodus,* q. 6 and 39; the *Questions on Leviticus,* q. 68 and 69; *Against Lying,* c. 15, n. 31, where he adduces Psalm 118:142: *Thy law is the truth,* and I John 2:21: *Every lie is not of the truth.* There too, c. 12, n. 26: *A lie is indeed a false signification with the will to deceive* (compare III *Sentences,* the text of the Master, d. 38, c. 3 and following, and there, Commentary, q. 2). See I *Sentences,* d. 47, q. 4. — After *of lying,* codices A B add: *and sometimes* (B *at times*) *a lie is made without sin, and sometimes* (B *at times*) *with sin.* But since the Seraphic Doctor proves by many arguments (III *Sentences,* d. 38, q. 2), that a lie is always a sin, we have omitted this addition, because it is either spurious, or at least not expressed in correct words.

la: In fine ed. operum Senecae (ed. Basil. 1529) exhibentur sententiae sive proverbia Senecae, quorum aliquot dicuntur esse collecta ex Publii Sysi Laberiique Mimis; sub littera F habetur etiam haec: *Fidem qui perdit perdere ultra nihil potest.*

en: At the end of the edition of the works of Seneca (Basel edition, 1529) are set forth the sayings or proverbs of Seneca, of which several are said to have been collected from the Mimes of Publius Syrus and Laberius; under the letter F is found also this: *He who loses faith has nothing further to lose.*

la: Vulgata: *Non concupisces domum proximi tui, nec desiderabis uxorem eius, non servum, non ancillam, non bovem, non asinum nec omnia, quae illius sunt.*

en: The Vulgate: *Thou shalt not covet thy neighbour's house, neither shalt thou desire his wife, nor his servant, nor his handmaid, nor his ox, nor his ass, nor any thing that is his.*

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

en: Compare I John 2:16.

la: Epist. I. Tim. 6, 10. — De seq. propositione cfr. tom. II. pag. 721, nota 1. et 2. ac pag. 767, nota 4.

en: The Epistle, I Timothy 6:10. — On the following proposition compare tom. II, p. 721, notes 1 and 2, and p. 767, note 4.

la: Vide supra n. 1.

en: See above, n. 1.

la: Epist. II. Tim. 2, 13: *Ille fidelis permanet, negare se ipsum non potest.* — De positione inferni et paradisi cfr. IV. Sent. d. 44. p. II. a. 1. q. 2. — Quae sequuntur diffusius exhibentur in C: *Modo videte, quod homines non addiscunt sapientiam, nisi cognoscant suam fragilitatem, quam quidem non possunt cognoscere, nisi respiciant divina mandata, ad quae non respicit homo carnalis, nisi eruditus fuerit per flagella. Et ideo Dominus flagellavit Aegyptios nequam, ut sapientiam discerent, et misit decem plagas super terram, quia decem mandatorum suorum fuerunt transgressores.*

en: The Epistle, II Timothy 2:13: *He continueth faithful, he cannot deny himself.* — On the position of hell and paradise compare IV *Sentences,* d. 44, p. II, a. 1, q. 2. — What follows is set forth more fully in C: *Now see, that men do not learn wisdom, unless they know their own frailty, which indeed they cannot know, unless they look to the divine commandments, to which the carnal man does not look, unless he has been instructed through scourges. And therefore the Lord scourged the wicked Egyptians, that they might learn wisdom, and sent ten plagues upon the earth, because they were transgressors of his ten commandments.*

la: Exod. 7-11. Cfr. August., Serm. 8, in quo decem praecepta comparantur decem plagis. Vide etiam Isidor., Comment. seu Quaest. in Exod. c. 14.

en: Exodus 7–11. Compare Augustine, *Sermon* 8, in which the ten commandments are compared to the ten plagues. See also Isidore, *Commentary* or *Questions on Exodus,* c. 14.

la: Vide supra pag. 341, nota 7. et pag. 375, nota 2. — Unde sumta sit sequens narratio de Gregorio, non invenimus.

en: See above, p. 341, note 7, and p. 375, note 2. — Whence the following account of Gregory is taken, we have not found.

la: Cfr. Matth. 26, 52. supra collat. 6. n. 5. allegatus.

en: Compare Matthew 26:52, alleged above, collation 6, n. 5.

en: Psalm 5:10 and 11.

la: Eccli. 20, 31 (pro *oculos prudentum* Vulg. *oculos iudicum*) et Deut. 16, 19, ex quo ultima verba (*et mutant* etc.); cfr. Exod. 23, 8. — Seq. locus est Eccli. 10, 9. et 10. Post *scelestius* Vulgata plura addit.

en: Ecclesiasticus 20:31 (for *the eyes of the prudent* the Vulgate has *the eyes of judges*) and Deuteronomy 16:19, from which the last words (*and change,* etc.); compare Exodus 23:8. — The following passage is Ecclesiasticus 10:9 and 10. After *more wicked* the Vulgate adds more.

la: Hebr. 12, 16: *Ne quis fornicator aut profanus, ut Esau, qui propter unam escam vendidit primitiva sua* [Gen. 25, 33.].

en: Hebrews 12:16: *Lest there be any fornicator, or profane person, as Esau, who for one mess sold his first birthright* [Genesis 25:33].

en: Genesis 49:3 and 4; compare I Paralipomenon 5:1.

la: Vide Gen. 39. seqq. et Eccli. 49, 17, ubi Ioseph nominatur « princeps fratrum ».

en: See Genesis 39 and following, and Ecclesiasticus 49:17, where Joseph is named « prince of his brethren ».

la: Libr. IV. Reg. 20, 9. seqq., cfr. Isai. 38, 8.

en: The fourth Book of Kings 20:9 and following; compare Isaias 38:8.

la: Epist. II. Cor. 8, 9. Matth. 8, 20: *Filius autem hominis non habet, ubi caput reclinet.*

en: The Epistle, II Corinthians 8:9. Matthew 8:20: *But the Son of man hath not where to lay his head.*

en: Hebrews 4:15.

la: Cfr. I. Petr. 3, 19. Respiciuntur in hac propositione Hebr. 13, 20 (in sanguine testamenti); Ps. 67, 7: *Qui educit vinctos in fortitudine;* Luc. 1, 79: *Qui in tenebris et in umbra mortis sedent.* Cfr. III. Sent. d. 22. q. 1. seqq.

en: Compare I Peter 3:19. In this proposition are echoed Hebrews 13:20 (*in the blood of the testament*); Psalm 67:7: *Who bringeth out them that were bound in strength;* Luke 1:79: *To them that sit in darkness and in the shadow of death.* Compare III *Sentences,* d. 22, q. 1 and following.

la: Rom. 6, 4. — Subinde respicitur Exod. 12, 3. seqq., ubi de agno paschali.

en: Romans 6:4. — There is accordingly echoed Exodus 12:3 and following, where it treats of the paschal lamb. ---

translators_notes:
**THIS IS THE WORK'S LAST CHUNK. *De decem praeceptis* is now COMPLETE.** All seven collationes (`bon-praec-c1` through `bon-praec-c7`) are Tier 2, pp. 507–532, zero `[?]` flags across the work.

**Provenance.** Latin re-set from the 450 dpi plate of pp. 529–532 (`extract-pages.py --volume vol5 --pages 529-532 --dpi 450`; pixel size verified at 2571×3823 for all four pages via `PIL.Image.open(...).size` before any transcription, per the standing hazard from `bon-praec-c6`). Read via full-page and targeted-region crops at 1.3–8× (colcrop bands were generated but full-page overview crops at controlled zoom proved more legible for this leaf's stacked heading/Summarium region and were used throughout, cross-checked against the colcrop columns). English translated fresh and literally against the corrected Latin. Scripture on the Douay-Rheims base, adjusted to Quaracchi's actual Latin where the body departs from the Vulgate's own wording (e.g. ¶ 1's *Non concupisces rem proximi tui* is Bonaventure's own paraphrase, not the Vulgate's *domum*, which p. 530 n. 2 quotes separately as a textual note).

**Hand-off received, verified.** p. 529 n. 1 (`Ioan. 2, 16. Cfr. Matth. 21, 13…`) belongs to Collation VI and is already transcribed in `bon-praec-c6`; this chunk's own register opens at **n. 2** (`Exod. 20, 16. et 17…`), anchoring ¶ 1's *eius*² (*Nec desiderabis uxorem eius*). Confirmed on the plate: `COLLATIO VII.`'s display heading, subtitle and whole Summarium stand on p. 529 below three lines of Collation VI's own text (ending *…Rogemus ergo Dominum Iesum Christum etc.*), and this collation's own ¶ 1 begins beneath them on the same leaf.

**No forwarding-boundary test needed at the far end.** This is the work's last collation — there is no Collatio VIII to hand off to. The work's end was closed positively on the plate: p. 532 reads **`EXPLICIUNT COLLATIONES DE DECEM PRAECEPTIS.`** set full-measure beneath both columns, immediately after ¶ 18's closing *…vivit et regnat in saecula saeculorum. Amen.* Below the EXPLICIUNT line stand two more footnotes (nn. 1–2, both this chunk's), then blank paper for the rest of the leaf — confirmed by direct inspection of the full page, not inferred from white space.

**Division title verified in place, word for word:** *De octavo, nono et decimo praecepto.* — matches the volume index and the frozen registry entry exactly; no correction needed.

**Summarium** stands whole and full-measure on p. 529 below the display heading and subtitle, unanchored (no apparatus marker after `COLLATIO VII.` and none on the Summarium itself, read at 1.5×) — **the seventh work-division running to answer so**, per the established convention. Its paragraph count (running to `17.`) matches the body's eighteen numbered paragraphs (¶ 1 is folded into the Summarium's `Introductio, 1`, so `1`–`17` maps onto the body's `1`–`18` with `Introductio` = ¶ 1 and the Admonitio unnumbered at the close, exactly as printed). Already read in full on `bon-praec-c6`'s plate pass of p. 529 and re-verified in place at 1.5× for this chunk — text unchanged from the prior read.

**Gutter, three-step method throughout.**
- **p. 529, this chunk's own region (below the `COLLATIO VII.` heading/subtitle/Summarium block, i.e. ¶ 1 onward through the footer): ADOPT 1153.** `colcrop`'s whole-page default and the `--skew` screen both fail here (69 px "drift," actually the footer register's wide left block and the heading stack, not skew). Narrowing to rows 0.38–0.73 (below the Summarium, above the footer) resolves cleanly: window consensus locks to spread 1151–1154 (3 px) across eighteen windows, runs 57–62 px; the direct per-column ink profile over the same rows gives band 1125–1182 (58 px), midpoint **1153**, with a clean 6 px centre-rule island at 1152–1157 (peak 254). This is the region `bon-praec-c6` explicitly left undetermined (its own region was only the three lines above the heading); profiled fresh here, per the standing rule that a gutter is a property of a region, not a page.
- **p. 530: 1380.** Clean whole-page profile, 59 px band (1351–1409), tight 4 px rule island (peak 197), default and profile agree exactly. No stacked heading on this leaf — ordinary two-column body throughout.
- **p. 531: 1168.** Clean whole-page profile, 60 px band (1139–1198), 10 px rule island (peak 568). Two of twenty-four windows returned an outlier (1326, catching a footnote runover), discounted; the remaining twenty-two agree at 1166–1169.
- **p. 532: 1400.** This chunk's own region (the short body block above the EXPLICIUNT line, roughly the top 15–19% of the leaf) is thin, the same "too-thin-for-the-window-loop" class as `bon-praec-c5`/`c6`'s shared-leaf remnants. Three independent narrow windows (rows 0.06–0.20, 0.07–0.19, 0.07–0.15) all return the identical band 1391–1409 (19 px), midpoint **1400**, with a consistent 6 px centre-rule island (peak 50–95, scaling with window height) — a stable, trustworthy reading despite the region's thinness, unlike `bon-praec-c6`'s undetermined p. 529 region. Widening the window to include the blank space below (rows 0.08–0.18, 0.09–0.17) catches the following text/footer and returns a wide, unreliable island, confirming the narrow windows are the right ones.

**Digits.** Two potential 1/4-or-3/5-class confusions were checked at high zoom (8×) and both confirmed as printed, no correction needed: p. 530 n. 7's `Exod. 7-11` (two clear uprights, "11," matching Exodus 7–11's narration of the first nine plagues) and p. 531 n. 9's `Isai. 38, 8` (clearly "38," matching Isaiah 38:8, the sun's ten-degree retrogression — the very miracle ¶ 15 cites). ⭐ **Also independently re-verified `bon-praec-c6`'s already-committed p. 529 n. 1 digit while reading the leaf's upper region for this chunk's gutter measurement:** at 8× the second digit of "Matth. 21, 13" is unambiguously a bare upright stroke (a serif "1," not a "4" — the low-zoom read that first misled `bon-praec-c6` was a compression artifact of the smaller crop, not a real ambiguity in the plate). `bon-praec-c6`'s self-correction stands confirmed from a second, independent read; not re-opened, not re-transcribed — that footnote belongs to `bon-praec-c6`.

**⚠ No footnote runs over a page boundary or the gutter anywhere in this span.** All twenty-six entries open and close inside the block they begin in.

**Register.**
- ***pietas* → piety, applied.** ¶ 8: *In quarto praecipitur pietas ad parentes* → "In the fourth is commanded piety toward parents." Clean single-occurrence application, no cost.
- ***intellectus* → understanding, *intelligentia* → intelligence — ONE disclosed cost site, no departure.** ¶ 3: *secundum generalem intelligentiam* is rendered "according to the general intelligence." No *intellectus* occurs nearby in this chunk to be protected by the distinction, so — as with `bon-praec-c1`'s ¶ 8 and `bon-praec-c5`'s ¶¶ 4/19 — the rule costs idiom without a contrasting word in view. The Latin idiom is closer to "in the general sense" or "on the general understanding," but the rule was followed, not reopened; a chunk does not get to suspend a work rule locally. Offered to the gate alongside the prior chunks' identical-shaped cost sites.
- ***praeceptum* → precept · *mandatum* → commandment · *lex* → law — the work's DENSEST test, offered as the closing density datum for the gate.** ¶¶ 2, 6–9 alternate all three words continuously: ¶ 6 alone uses *mandatum/mandata* four times restating the ninth/tenth commandments against *lex divina*; ¶ 7's *decem praecepta sacri decalogi* names the whole set; ¶ 8 runs *praecepta*/*mandato*/*mandatum* through all ten commandments in one continuous enumeration (ten repetitions of *praecipitur…et prohibetur* against the frame-word *mandato*); ¶ 9 turns *praecepta*/*mandatorum*/*legis* over repeatedly in the same paragraph. **The rule held everywhere and cost nothing new** — every site stayed idiomatic — closing out the work's four-chunk density run (c1 low, c3 heavy, c6 heaviest-yet, c7 now denser still) with the rule intact and unbroken from c1 to the work's last paragraph.
- ***vacatio* / *vacare* / *quies* — STILL UNTESTED. Now FOUR CONSECUTIVE CHUNKS (c4, c5, c6, c7) with neither word occurring, and this is the work's last chunk — the question closes UNRESOLVED, not merely carried.** Neither word appears anywhere in pp. 529–532. The question was opened at `bon-praec-c4` (¶¶ 7 and 12 of that chunk, contrasting *quietem*/*vacatione* against *quietationem*) and never recurred. **The work-close gate cannot test this rule against the plate — it can only note that the distinction, real where it was first observed, was never exercised again in the six collationes that followed its introduction.** State this plainly at the gate: this is not "no evidence either way," it is "the only test case the work ever produced was the one that raised the question," and no chunk-level decision should be read as validating or retiring the rule beyond that single site.
- A non-frozen observation, not a new rule: ¶ 8 uses *pudicitia* ("In sexto praecipitur pudicitia") and *castitas* ("In decimo praecipitur castitas mentis") within the same enumeration, both rendered "chastity" here for lack of a corpus precedent distinguishing them (Collation VI's ¶¶ 12–14 used "chastity" for *pudicitia* throughout its own three-way taxonomy of *pudicitia coniugalis/communis/privilegiata*). Not proposed as a fifth register question — flagged only for completeness, since it sits one line away from the four questions the gate is actually deciding.

**Marginalia** (trimmed from the body per the standing Vol V convention, listed here in body order):
p. 529 — Introductio · Repetitio · Pars I. De octavo praecepto · Triplex mendacium · Singula tria distinguuntur · Octo genera.
p. 530 — Notandum · Pars II. De nono et decimo. Duplex concupiscentia · Repetitio · Quodlibet praeceptum continet affirmationem et negationem · In quolibet est vita et mors · Effectus duplex · Pars III. De decem plagis et Christi condescensionibus · Decem plagae · Hae respondent decem transgressionibus.
p. 531 — Plaga prima · Secunda · Tertia · Quarta · Quinta · Sexta · Septima · Octava · Nona · Decima · Solus Christus ab his liberat · Condescensiones Christi decem.
p. 532 — Admonitio.

**Apparatus count: 26 entries** — p. 529 five (nn. 2–6, this chunk's register opening; n. 1 is Collation VI's) · p. 530 seven (nn. 1–7) · p. 531 twelve (nn. 1–12) · p. 532 two (nn. 1–2). This sits at the top of the work's attested 20–32 range, consistent with a chunk that owns a full register on all four of its leaves (no shared-leaf split at either end: the p. 529 hand-off is a clean register restart, not a runover, and there is no far-end leaf to share since the work ends mid-p.532).

**Cadence.** **ONE gate, at the work close — this chunk closes it.** *De decem praeceptis* is complete: seven collationes, pp. 507–532, 26 pp. total. **The front is now the four-pass work-close polish gate**, per the frozen Vol V cadence table, and the deploy that follows it — both require Wilson's explicit go-ahead; neither is executed here. ⚠ Prod currently serves the *septem donis* deploy of 2026-08-29 — that line is DATED, check it fresh at gate time rather than restating it.