site: bonaventure

title: Coll. 4

title_alt:
De tertio praecepto decalogi
On the third precept of the decalogue

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
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### COLLATIO IV.
#### *De tertio praecepto decalogi.*

### Summarium

*Introductio,* 1. — Pars I. Explicatio litteralis tertii praecepti. *Proponuntur integra verba eiusdem,* 2. — *Legislator in eo tria ponit: aliquid praecipit, aliquid concedit, aliquid interdicit,* 3. — *Ratio praecepti subiungitur,* 4. — *Obiectio Iudaeorum insultantium,* 5. — *Responsio: distinguendum hic id quod est mere morale, id quod est mere caeremoniale, id quod est mixtum ex utroque,* 6. — *De his tribus singillatim,* 7. 8. — *Septem opera mechanica; quaedam prohibita, quaedam permissa,* 9. 10. — *Quaestio incidens solvitur,* 11. — Pars II. Explicantur requisita ad perfectam caritatem. *Tria ad hanc requiruntur; primo, divina vacatio, convertens animam in Deum per opera tria intrinseca et quatuor extrinseca,* 12. — *Secundo, imitatio Christi in sex operibus misericordiae cum sex respondentibus exercitiis virtutum,* 13. 14. — *Tertio, cessatio ab omni opere peccaminoso; quinque modis fit peccatum,* 15. 16.

1. *Memento, ut diem Sabbati sanctifices*[^p519-8]. — *Misericordia Domini ab aeterno et usque in aeternum super timentes eum, et iustitia illius in filios filiorum his qui servant testamentum eius.* Indigemus divina *misericordia* condonante offensas nostras, et divina *iustitia* recompensante merita nostra. Sed

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timor Dei facit invenire *misericordiam,* et observantia mandatorum, *iustitiam.* Consideratio autem *magnificentiae Dei* inducit ad timendum; consideratio vero *divinae legis* inducit ad observantiam mandatorum. Et propter hoc innuitur nobis, ut semper cogitemus divinam legem. Unde Iudaei die Sabbati consueverunt semper disputare de lege Dei[^p520-1], quia hoc est opus Dei. Ideo in principio rogemus Deum etc.

2. *Memento* etc. Dicebam vobis[^p520-2], quod in prima tabula continentur tria mandata ordinantia nos ad Deum secundum tria appropriata tribus personis divinis. In primo mandato praecipitur *humilis adoratio* divinae maiestatis, in secundo *fidelis confessio* summae veritatis, in tertio *sincera dilectio* summae bonitatis. Et hoc est tertium praeceptum, et est summa verborum: *Memento, ut diem Sabbati sanctifices.* Sequitur[^p520-3]: *Sex diebus operaberis et facies omne opus tuum; septimo autem die Sabbatum Domini Dei tui est; non facies omne opus in eo, tu et filius tuus et filia tua, servus tuus et ancilla tua, iumentum tuum et advena, qui est intra portas tuas. Sex enim diebus fecit Dominus caelum et terram, mare et omnia, quae in eis sunt, et requievit in die septimo. Idcirco benedixit Dominus diei Sabbati et sanctificavit eum.*

3. Videte, quod in his verbis Spiritus sanctus scripsit tabulas; quia Spiritus sanctus per *digitum Dei* intelligitur, qui omnia praecepta conscripsit cum summa diligentia, insinuans mandati *integritatem* et *consummationem.* In hoc autem mandato Legislator aliquid *praecipit,* aliquid *concedit* et aliquid *interdicit. Praecipit* sanctificare diem Sabbati, ibi: *Memento, ut diem Sabbati sanctifices.* Sanctificatio enim est convertens animam ad Deum sanctum, ad Deum verum et ad Deum summe diligendum. Aliquid *concedit* in isto mandato, ibi: *Sex diebus operaberis et facies omne opus tuum.* Aliquid vero *interdicit,* ut opus servile, ibi: *Nullum opus facies in eo* etc. Haec est perfecta vacatio, quae habet adiunctam bonam operationem et prohibitam operationem servilem.

4. *Ratio* praecepti subiungitur, ibi: *Sex diebus fecit Dominus caelum et terram, mare et omnia, quae in eis sunt, et requievit in die septimo. Idcirco benedixit Dominus et sanctificavit eum.* Sed quare praecipit *vacare*? Certe, quia *benedixit et sanctificavit eum.* Ideo et tu, creatura Dei, quae es imitatrix Christi, debes hoc facere.

5. Sed Iudaei insultant nobis et dicunt: vos tenetis decalogum, et decalogus non habuit nisi praecepta moralia[^p520-4]; morale autem necessitatem habuit pro omni tempore. Septima autem dies, in qua non licet operari, a prima die, in qua licet operari, est dies Sabbati, quae dicitur dies saturni; et vos vacatis die dominica pro die Sabbati. — Item dicitur: *Omne opus non facies in eo;* et vos facitis multa opera, et ita totum dissipatis.

6. Videte, carissimi; intelligendum est, quod praeceptum illud habet aliquid, quod est *mere morale;* et habet aliquid, quod est *mere caeremoniale;* et habet aliquid, quod est *mixtum* ex morali et caeremoniali. — Quod praecipit Dominus *sanctificationem,* id est vacationem ad amandum, hoc est *mere* praeceptum *morale.* Unde beatus Petrus dicit[^p520-5]: *Dominum autem Christum sanctificate in cordibus vestris,* id est, amate. Ille enim sanctificat sive facit sanctum Sabbatum, qui Deum super omnia diligit propter se, non propter aliud.

7. Item, est in praecepto aliquid *figurale,* sicut significatio diei septimae. Dies enim septima significat quietem animarum et quietem Domini in sepulcro et cessationem ab omni opere servili cum vacatione et contemplatione Dei[^p520-6]. Deus enim sex diebus operatus est omnia, non quia non potuisset fecisse una die; sed intelligendum est hic, quod mundus habet aliquid in *arte aeterna,* scilicet *esse aeternum,* quod est aeternitas vitae et possessio una[^p520-7], in quo nihil est prius nec posterius; et hoc impressit Deus mentibus angelicis. — Item, habet mundus aliquid in *intelligentia creata,* scilicet *prius et posterius natura,* simul quidem est secundum durationem. — Sed habet *prius et posterius*[^p520-8] secundum

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*durationem* — non *secundum naturam* — secundum quod est in *materia,* non propter defectum operantis, sed propter condescensionem ipsius, ut coaptaret omnia et omnia in primis operibus designaret. Et sicut *radices* omnium operationum in primis operibus produxit; sic et *seminaria* omnium operum et quietationem plene produxit. — Septimo vero die requievit et intellectualem creaturam ad se revocavit et septimo die animas in limbo existentes ad quietem paradisi reduxit. Significatio igitur diei septimae est figuralis quietis animarum[^p521-1]. — Sic igitur in mandato isto continetur aliquid, quod est *mere morale,* scilicet, ut Deus super omnia diligatur, et aliquid, quod est *mere caeremoniale,* ut significatio diei septimae.

8. Item, continetur aliquid, quod est *partim morale et partim caeremoniale,* ut cessatio ab operibus. Et hic quaedam sunt intelligenda *generaliter,* quaedam vero *specialiter.* Si intelligamus *generaliter,* sicut Iudaei, qui dicunt, quod debet fieri universalis cessatio ab omni opere servili; sic insinuatur Christiano, quod debet abstinere ab *omni peccato.* Si autem intelligamus *specialiter,* quod ab aliquibus debemus abstinere, ab aliquibus non; sic est *morale,* non sicut in *praecepto,* sed sicut in *bene esse,* et remansit, sicut in ecclesiastica institutione est praeceptum.

9. Dico autem opera servilia opera mechanica, quae sunt septem, scilicet *agricultura,* quae comprehendit omnem modum colendi terram; *lanificium,* quod consistit in omni opere et genere vestimentorum; *fabricatio,* sive sit in materia ferrea, sive metallica, sive lapidea, sive lignea; *venatio,* quae comprehendit pistorum et coquorum omne opus et omnem modum praeparandi cibaria; *medicina,* quae consistit in arte conficiendi pigmenta vel syrupos et huiusmodi; *navigatio,* quae comprehendit omne opus nautarum in mari sive omne opus mercationis; et *theatrica,* quae comprehendit omnem modum ludi vel iucunditatis[^p521-2].

10. Modo dico, quod in omnibus istis sunt quaedam, quae sunt *merae servilitatis;* quaedam, quae sunt *continuae necessitatis;* quaedam, quae sunt *merae iucunditatis.* Illa quae sunt *merae servilitatis,* prohibentur ab Ecclesia; illa autem, quae sunt *continuae necessitatis,* sicut illa quae sunt ad conservationem vitae vel sanitatis, conceduntur, in quantum sunt necessitatis, prohibentur autem, in quantum sunt servilitatis. Illa vero, quae sunt *merae iucunditatis,* sunt permissa, non prohibita; quia propter pronitatem nostram permittuntur ab Ecclesia. — Et sic poterimus respondere[^p521-3].

11. Sed dices: quare confundit et miscuit simul *moralia et caeremonialia*? — Dico, quod hoc praeceptum: *Memento, ut diem Sabbati sanctifices,* est de caritate; et quidquid patet et latet in aliis in isto mandato consummatur. Et ideo miscuit simul caeremonialia et moralia, ut melius ad memoriam reduceremus; ne si specialiter posuisset, gravaretur memoria nostra.

12. Sunt autem tria, quae requiruntur ad perfectam dilectionem. Primum est *divina vacatio,* convertens animam in Deum. Secundum est *imitatio Christi* in bonis operibus. Tertium est *cessatio ab omni opere servili,* quae cor reddit purum et mundum. — Conversio autem in Deum est secundum septem opera, sine quibus anima non convertitur ad perfectam vacationem in Deum; quorum tria sunt *intrinseca,* quae fiunt *meditando, orando* et *exsultando*[^p521-4]; et ex his tribus resultat contemplatio. Alia quatuor sunt *extrinseca,* quae fiunt *legendo, psallendo, sacrificium offerendo* et divinam *legem adimplendo;* et hoc fit sive audiendo, sive docendo, sive cum aliis conferendo. — Et hoc est quod dicit: *Memento, ut diem Sabbati sanctifices.* Mandat igitur Dominus primo *vacationem* convertentem animam in ipsum.

13. Secundo mandat *sui imitationem,* cum dicit: *Sex diebus operaberis.* De ista imitatione dicit Apostolus[^p521-5]: *Estote imitatores Dei sicut filii carissimi;* et in Luca dicitur: *Estote misericordes, sicut et Pater vester misericors est.* — Sex autem sunt opera misericordiae, scilicet pascere esurientes, potare sitientes, vestire nudos, colligere hospites, visitare infirmos et redimere captivos. Aliter autem opus virtutis perfectae esse non potest, nisi creatura in istis conformetur Christo.

14. Ad opus autem virtutis requiruntur sex correspondentia operibus sex dierum, quae sunt *circumspectio* provida, *intentio* recta, *affectio* pura, *electio* iusta sive recta, *prosecutio* vigorosa et *informatio* caritativa. — Primum igitur intelligitur in opere primae diei, quando dixit Deus[^p521-6]: *Fiat lux; et facta est lux;* hoc est *circumspectio provida.* — Secundo oportet, quod homo ponat sibi rectum finem in Deum; et hoc notatur, cum dicit: *Fiat firmamentum in medio aquarum. Et vocavit Deus firmamentum caelum;* quia oportet, quod homo agatur sursum, ut habeat *rectam intentionem* ad Deum. — Tertio requiritur *affectio pura;* et hoc intelligitur in tertio opere, quando divisit Deus terram ab aquis[^p521-7], id est affectiones saeculares a divinis. — Quarto requiritur *electio iusta* sive recta, ut ordinate fiant omnia nostra opera, secundum quod debent; et hoc notatur

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in quarto opere, cum dicit: *Fiant luminaria in firmamento caeli,* id est, sint opera nostra ordinata. — Quinto requiritur *prosecutio vigorosa,* quod notatur in quinto opere, quando Deus produxit animam vivam in aquis, ut natatilia, et in aëre volatilia[^p522-1]. — Sexto requiritur *informatio caritativa,* ut sint[^p522-2] integra opera, supervestita omnibus circumstantiis, secundum quod exigit lex divinae caritatis. Caritas autem est forma perfectiva omnium; et ille qui habet caritatem, habet omnia ista sex. Sextum igitur opus virtutis est informatio caritatis; quod notatur, cum dicit[^p522-3]: *Fecit Deus hominem ad imaginem et similitudinem suam.* — Quando opus hominis integratur ex istis sex, tunc dicitur homo *recte vivere.*

15. Sed non sufficit facere opus virtutis, nisi homo sibi caveat ab opere vitioso; et hoc tangitur, cum dicitur: *Nullum opus facies in eo,* id est nullum peccatum. — Quinque autem modis potest homo facere peccatum: primo, quando contra mandatum peccatum perpetrat; secundo, quando alium ad peccandum incitat; tertio, quando peccantem defensat; quarto, quando peccantem acceptat; quinto, quando peccantem dissimulat nec arguit nec punit, et hoc est maximum periculum, quando quis alium castigare negligit.

16. Primum peccatum tangitur, cum dicitur: *Nullum opus facies in eo,* id est, tu nullum perpetrabis peccatum[^p522-4]. — Secundum peccatum tangitur, cum dicitur: *nec filius nec filia,* id est, non eris *pater* peccati instigando alium ad peccandum vel verbo, vel opere, vel exemplo. — Tertium peccatum tangitur, cum dicitur: *nec servus tuus nec ancilla tua.* Ille *qui facit peccatum, servus est peccati*[^p522-5]; sed ille qui defensat peccatum, *dominus* est peccati praebendo patrocinium facienti peccatum. — Quartum peccatum est, quando aliquis peccantem acceptat; quod tangitur, cum dicitur: *nec iumentum tuum.* Iumentum, cum fuit ligatum, non ducebatur ad opus, nisi acceptante domino, et ista acceptatio est religatio[^p522-6]. — Quintum peccatum est, quando aliquis alium castigare negligit; quod tangitur, cum dicitur: *non advena, qui est intra portas tuas. Advenam* quis reputat hominem, quando videt hominem peccantem et dicit: quid ad me de peccato suo? Et sic, quando homo non punit peccatum alterius, efficitur *particeps* peccati illius. — Aliis etiam multis modis efficitur homo particeps peccati alterius; et propter hoc dicit Psalmus[^p522-7]: *Ab occultis meis munda me, Domine, et ab alienis parce servo tuo.*

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english:
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### COLLATION IV.
#### *On the third precept of the decalogue.*

### Summarium

*Introduction,* 1. — Part I. The literal exposition of the third precept. *The entire words of it are set out,* 2. — *The Lawgiver puts three things in it: he commands something, he concedes something, he forbids something,* 3. — *The reason for the precept is subjoined,* 4. — *The objection of the Jews who mock,* 5. — *The reply: here one must distinguish what is purely moral, what is purely ceremonial, and what is mixed of both,* 6. — *On these three severally,* 7, 8. — *The seven mechanical works; some forbidden, some permitted,* 9, 10. — *An incidental question is resolved,* 11. — Part II. The requisites for perfect charity are expounded. *Three things are required for it: first, a divine leisure, turning the soul into God through three interior works and four exterior,* 12. — *Secondly, the imitation of Christ in the six works of mercy, with six corresponding exercises of the virtues,* 13, 14. — *Thirdly, cessation from every sinful work; sin is committed in five ways,* 15, 16.

1. *Remember that thou keep holy the Sabbath day*[^p519-8]. — *But the mercy of the Lord is from eternity and unto eternity upon them that fear him, and his justice unto children's children, to such as keep his covenant.* We stand in need of the divine *mercy* pardoning our offences, and of the divine *justice* recompensing our merits. But

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the fear of God makes us find *mercy,* and the observance of the commandments, *justice.* Now the consideration of *the magnificence of God* leads to fearing; but the consideration of *the divine law* leads to the observance of the commandments. And for this reason it is intimated to us that we should always think upon the divine law. Whence the Jews were accustomed always to dispute about the law of God on the Sabbath day[^p520-1], because this is the work of God. Therefore at the beginning let us pray to God, etc.

2. *Remember,* etc. I was telling you[^p520-2] that in the first table are contained three commandments ordering us to God according to the three attributes appropriated to the three divine persons. In the first commandment there is enjoined *the humble adoration* of the divine majesty, in the second *the faithful confession* of the highest truth, in the third *the sincere love* of the highest goodness. And this is the third precept, and the sum of its words is: *Remember that thou keep holy the Sabbath day.* There follows[^p520-3]: *Six days shalt thou labour and shalt do all thy works; but on the seventh day is the Sabbath of the Lord thy God; thou shalt do no work in it, thou nor thy son nor thy daughter, thy manservant nor thy maidservant, thy beast nor the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea and all things that are in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and sanctified it.*

3. See that in these words the Holy Spirit wrote the tables; for by *the finger of God* the Holy Spirit is understood, who wrote out all the precepts with the highest diligence, intimating the *integrity* and the *completeness* of the commandment. Now in this commandment the Lawgiver *commands* something, *concedes* something and *forbids* something. He *commands* the sanctifying of the Sabbath day, there: *Remember that thou keep holy the Sabbath day.* For sanctification is what turns the soul to God the holy, to God the true and to God who is to be loved above all. He *concedes* something in this commandment, there: *Six days shalt thou labour and shalt do all thy works.* But he *forbids* something, namely servile work, there: *Thou shalt do no work in it,* etc. This is the perfect leisure[^tr-vacatio], which has joined to it a good working and a forbidden servile working.

4. *The reason* for the precept is subjoined, there: *In six days the Lord made heaven and earth, the sea and all things that are in them, and rested on the seventh day. Therefore the Lord blessed it and sanctified it.* But why does he command us *to keep leisure*? Certainly, because *he blessed and sanctified it.* Therefore thou too, creature of God, who art an imitator of Christ, oughtest to do this.

5. But the Jews mock us and say: you hold to the decalogue, and the decalogue had nothing but moral precepts[^p520-4]; but the moral had its necessity for all time. Now the seventh day, on which it is not lawful to work, counting from the first day on which it is lawful to work, is the Sabbath day, which is called Saturn's day; and you keep leisure on the Lord's day instead of the Sabbath day. — Again it is said: *Thou shalt do no work in it;* and you do many works, and so you overturn the whole of it.

6. See, dearly beloved; it must be understood that that precept has something which is *purely moral;* and it has something which is *purely ceremonial;* and it has something which is *mixed* of the moral and the ceremonial. — That the Lord commands *sanctification,* that is, leisure for loving, this is *purely* a *moral* precept. Whence blessed Peter says[^p520-5]: *But sanctify the Lord Christ in your hearts,* that is, love him. For he sanctifies, or makes holy, the Sabbath, who loves God above all things for his own sake, not for the sake of anything else.

7. Again, there is in the precept something *figural,* as the signification of the seventh day. For the seventh day signifies the rest of souls and the rest of the Lord in the sepulchre and the cessation from every servile work with leisure and the contemplation of God[^p520-6]. For God worked all things in six days, not because he could not have made them in one day; but it must be understood here that the world has something in *the eternal art,* namely *eternal being,* which is the eternity of life and a single possession[^p520-7], in which there is nothing before nor after; and this God impressed upon the angelic minds. — Again, the world has something in *created intelligence,* namely *before and after in nature,* though it is simultaneous with respect to duration. — But it has *before and after*[^p520-8] with respect

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*to duration* — not *with respect to nature* — according as it is in *matter,* not through any defect of the worker, but through his condescension, that he might fit all things together and might designate all things in the first works. And just as he brought forth *the roots* of all operations in the first works, so also he fully brought forth *the seedbeds* of all works and their coming to rest. — But on the seventh day he rested and called back the intellectual creature to himself, and on the seventh day he led back the souls that were in limbo to the rest of paradise. The signification, therefore, of the seventh day is figurative of the rest of souls[^p521-1]. — Thus, then, in this commandment there is contained something which is *purely moral,* namely that God be loved above all things, and something which is *purely ceremonial,* namely the signification of the seventh day.

8. Again, there is contained something which is *partly moral and partly ceremonial,* namely the cessation from works. And here some things are to be understood *generally,* and others *specially.* If we understand it *generally,* as the Jews do, who say that there ought to be a universal cessation from every servile work, then it is intimated to the Christian that he ought to abstain from *every sin.* But if we understand it *specially,* that from some things we ought to abstain and from others not, then it is *moral,* not as in a *precept,* but as in *well-being,* and it has remained, as it is enjoined in the institution of the Church.

9. Now by servile works I mean the mechanical works, which are seven, namely *agriculture,* which takes in every manner of tilling the earth; *weaving,* which consists in every work and kind of clothing; *smithcraft,* whether it be in iron, or metal, or stone, or wood; *hunting,* which takes in every work of bakers and cooks and every manner of preparing food; *medicine,* which consists in the art of compounding pigments or syrups and the like; *navigation,* which takes in every work of sailors at sea, or every work of commerce; and *the theatrical,* which takes in every manner of play or amusement[^p521-2].

10. Now I say that in all these there are some things which are *of pure servility;* some which are *of continual necessity;* some which are *of pure amusement.* Those which are *of pure servility* are forbidden by the Church; but those which are *of continual necessity,* such as those which serve the preservation of life or health, are conceded in so far as they are of necessity, but are forbidden in so far as they are of servility. But those which are *of pure amusement* are permitted, not forbidden; because on account of our proneness they are allowed by the Church. — And thus we shall be able to answer[^p521-3].

11. But thou wilt say: why did he confound and mix together at once *moral things and ceremonial*? — I say that this precept, *Remember that thou keep holy the Sabbath day,* is about charity; and whatever is open and hidden in the others is brought to completion in this commandment. And therefore he mixed the ceremonial and the moral together, that we might the better bring them back to memory; lest, if he had set them down severally, our memory should be burdened.

12. Now there are three things which are required for perfect love. The first is *divine leisure,* turning the soul into God. The second is *the imitation of Christ* in good works. The third is *cessation from every servile work,* which renders the heart pure and clean. — Now the turning into God is according to seven works, without which the soul is not turned to perfect leisure in God; of which three are *interior,* which are done *by meditating, by praying* and *by exulting*[^p521-4]; and from these three contemplation results. The other four are *exterior,* which are done *by reading, by chanting psalms, by offering sacrifice* and *by fulfilling the divine law;* and this is done either by hearing, or by teaching, or by conferring with others. — And this is what he says: *Remember that thou keep holy the Sabbath day.* The Lord therefore first enjoins the *leisure* that turns the soul into himself.

13. Secondly he enjoins *the imitation of himself,* when he says: *Six days shalt thou labour.* Of this imitation the Apostle says[^p521-5]: *Be ye therefore followers of God as most dear children;* and in Luke it is said: *Be ye merciful, as your Father also is merciful.* — Now there are six works of mercy, namely to feed the hungry, to give drink to the thirsty, to clothe the naked, to gather in the stranger, to visit the sick and to ransom the captive. Otherwise the work of perfect virtue cannot be, unless the creature is conformed to Christ in these things.

14. Now for the work of virtue there are required six things corresponding to the works of the six days, which are provident *circumspection,* right *intention,* pure *affection,* just or right *choice,* vigorous *prosecution* and charitable *informing.* — The first, then, is understood in the work of the first day, when God said[^p521-6]: *Be light made; and light was made;* this is *provident circumspection.* — Secondly it behoves that a man set for himself a right end in God; and this is noted when he says: *Let there be a firmament made amidst the waters. And God called the firmament heaven;* because it behoves that a man be borne upward, so that he may have a *right intention* toward God. — Thirdly *pure affection* is required; and this is understood in the third work, when God divided the earth from the waters[^p521-7], that is, worldly affections from divine ones. — Fourthly *just* or right *choice* is required, that all our works may be done in an ordered way, according as they ought; and this is noted

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in the fourth work, when he says: *Let there be lights made in the firmament of heaven,* that is, let our works be ordered. — Fifthly *vigorous prosecution* is required, which is noted in the fifth work, when God brought forth the living soul in the waters, as swimming things, and in the air flying things[^p522-1]. — Sixthly *charitable informing* is required, that our works may be[^p522-2] entire, clothed about with all the circumstances, according as the law of divine charity requires. Now charity is the perfecting form of all things; and he who has charity has all these six. The sixth work of virtue, therefore, is the informing of charity; which is noted when he says[^p522-3]: *God made man to his own image and likeness.* — When a man's work is made whole out of these six, then a man is said *to live rightly.*

15. But it is not enough to do the work of virtue, unless a man guards himself against a vicious work; and this is touched upon when it is said: *Thou shalt do no work in it,* that is, no sin. — Now in five ways can a man commit sin: first, when he perpetrates a sin against the commandment; secondly, when he incites another to sin; thirdly, when he defends the sinner; fourthly, when he accepts the sinner; fifthly, when he connives at the sinner and neither reproves nor punishes him — and this is the greatest peril, when someone neglects to correct another.

16. The first sin is touched upon when it is said: *Thou shalt do no work in it,* that is, thou shalt perpetrate no sin[^p522-4]. — The second sin is touched upon when it is said: *nor thy son nor thy daughter,* that is, thou shalt not be the *father* of sin by instigating another to sin either by word, or by deed, or by example. — The third sin is touched upon when it is said: *nor thy manservant nor thy maidservant.* He *who commits sin is the servant of sin*[^p522-5]; but he who defends sin is the *master* of sin, in affording patronage to the one committing it. — The fourth sin is when someone accepts the sinner; which is touched upon when it is said: *nor thy beast.* The beast, when it was tied up, was not led out to work unless its master allowed it, and that allowing is a binding again[^p522-6]. — The fifth sin is when someone neglects to correct another; which is touched upon when it is said: *nor the stranger that is within thy gates.* A man reckons another a *stranger* when he sees him sinning and says: what is his sin to me? And thus, when a man does not punish another's sin, he is made a *sharer* in that sin. — In many other ways too a man is made a sharer in another's sin; and for this reason the Psalm says[^p522-7]: *From my secret sins cleanse me, O Lord, and from those of others spare thy servant.*

---

la: Exod. 20, 8. — Seq. locus est Ps. 102, 17. et 18. Cfr. III. Sent. d. 37. dub. 3.

en: Exodus 20:8. — The following passage is Psalm 102:17 and 18. Compare III *Sentences,* d. 37, dubium 3.

en: Compare Acts 13:14 and following; 15:21; 17:2; 18:4.

la: Supra collat. 1. n. 21. 22. et collat. 2. n. 3. 4.

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

la: Exod. 20, 9-11. — Quoad sequentia dicit August., Epist. 55. (alias 119.) c. 16. n. 29: « Lex data est in monte Sina famulo Dei Moysi, digito Dei scripta [Exod. 31, 18.]; in libris autem Evangelii apertissime declaratur, digitum Dei significare Spiritum sanctum. Cum enim unus Evangelista [Luc. 11, 20.] dixisset: In digito Dei eiicio daemonia, alius [Matth. 12, 28.] hoc idem ita dixit: In Spiritu Dei eiicio daemonia ». Subinde dicit, quod magi Pharaonis « in signo tertio defecerunt, fatentes, sibi adversum esse Spiritum sanctum, qui erat in Moyse. Nam deficientes dixerunt [Exod. 8, 19.]: Digitus Dei est hic. Sicut autem conciliatus et placatus Spiritus sanctus requiem praestat mitibus et humilibus corde, ita contrarius et adversus immites ac superbos inquietudine exagitat. Quam inquietudinem muscae illae brevissimae significaverunt, sub quibus magi Pharaonis defecerunt, dicentes: Digitus Dei est hic.

en: Exodus 20:9-11. — As to what follows, Augustine says, *Letter* 55 (alias 119), c. 16, n. 29: "The law was given on Mount Sinai to Moses the servant of God, written with the finger of God [Exodus 31:18]; but in the books of the Gospel it is most plainly declared that the finger of God signifies the Holy Spirit. For when one Evangelist [Luke 11:20] had said, *I cast out devils by the finger of God,* another [Matthew 12:28] said this same thing thus: *I cast out devils by the Spirit of God.*" He then says that the magicians of Pharaoh "failed at the third sign, confessing that the Holy Spirit, who was in Moses, was opposed to them. For as they were failing they said [Exodus 8:19]: *This is the finger of God.* But just as the Holy Spirit, when reconciled and appeased, grants rest to the meek and the humble of heart, so, when contrary and adverse, he harries the unmeek and the proud with restlessness. Which restlessness those tiniest of flies signified, under which the magicians of Pharaoh failed, saying: *This is the finger of God.* ⚠ *The second quotation is opened with a guillemet and never closed in the printed register; transcribed as printed.*

la: Codd. (cum aliquibus variantibus) corrupte: *decalogus non habuit necessitatem nisi pro tempore, morale autem necesse fuit pro omni.*

en: The codices read corruptly (with some variants): *the decalogue had no necessity except for a time, but the moral was necessary for every time.*

en: I Peter 3:15.

la: Cfr. supra pag. 203, nota 8. et pag. 220, nota 4.

en: Compare above, page 203, note 8, and page 220, note 4.

la: Respicitur definitio aeternitatis a Boethio data; cfr. supra pag. 89, nota 1. Vide etiam in Hexaëm. collat. 1. n. 15.

en: Reference is made to the definition of eternity given by Boethius; compare above, page 89, note 1. See also the *Hexaëmeron,* collation 1, n. 15.

la: Locus in sex codd. et Vat. est varie corruptus, quia, ut videtur, saltem linea excidit. Secuti sumus potissime B et D, sed addentes verba *habet prius et posterius.* — Cfr. de intellectu angelico II. Sent. d. 3. p. II. a. 1. q. 2. et a. 2. q. 1, ubi docetur, quod Angeli habuerunt a prima origine *species* rerum innatas; immo ob auctoritatem Augustini S. Bonav. vult concedere, quod Angeli etiam *actu* quaedam, non omnia, simul cum origine naturae secundum ordinem *temporis et durationis* cognoverint (ibi a. 1. q. 2. ad 3.).

en: The passage is variously corrupt in six codices and in the Vatican manuscript, because, as it seems, at least one line has dropped out. We have followed chiefly B and D, but adding the words *it has before and after.* — On the angelic understanding compare II *Sentences,* d. 3, part II, a. 1, q. 2, and a. 2, q. 1, where it is taught that the angels had the *species* of things innate from their first origin; indeed, on the authority of Augustine, St. Bonaventure is willing to concede that the angels also knew certain things — not all — *in act,* together with the origin of nature, according to the order of *time and duration* (there, a. 1, q. 2, ad 3).

la: Cfr. supra Breviloq. p. II. c. 2. — Superius cum D posuimus *in limbo existentes* pro *in sepulcro;* B *in verbo* (!) *existentes.*

en: Compare above, *Breviloquium,* part II, c. 2. — Above, with D, we have put *that were in limbo* for *in the sepulchre;* B reads *that were in the word* (!).

la: Cfr. supra opusculum de Reductione artium ad theolog. n. 2.

en: Compare above, the opusculum *On the Reduction of the Arts to Theology,* n. 2.

la: Scilicet ad calumniam Iudaeorum.

en: That is, to the Jews' cavil.

la: Eodem verbo utitur auctor in Itinerario mentis in Deum, prolog. n. 4, docens, quod non sufficiat « circumspectio *sine exsultatione* ». Haec *exsultatio* significat illos actus anagogicos orationis, « qui ad mentales ducunt excessus » (ibid. n. 3.).

en: The author uses the same word in the *Itinerary of the Mind into God,* prologue, n. 4, teaching that "circumspection *without exultation*" does not suffice. This *exultation* signifies those anagogical acts of prayer "which lead to mental excesses" (ibid., n. 3).

la: Eph. 5, 1. — Seq. locus est Luc. 6, 36. De operibus misericordiae vide Matth. 25, 35. et 36.

en: Ephesians 5:1. — The following passage is Luke 6:36. On the works of mercy see Matthew 25:35 and 36.

la: Gen. 1, 3. Ibid. v. 6. et 8. est seq. locus.

en: Genesis 1:3. The following passage is in the same place, vv. 6 and 8.

la: Gen. 1, 9: Congregentur aquae... et appareat arida. Ibid. v. 11. habetur seq. locus.

en: Genesis 1:9: *Let the waters be gathered together... and let the dry land appear.* The following passage is found in the same place, v. 11.

en: Compare Genesis 1:20-23.

la: Parum apte Vat. et plerique codd. legunt: *Sexto fecit Deus integra* [A *integrata*] *opera, circumvestita omnibus* etc. Sed B post *Sexto* interserit *requiritur informatio caritativa; unde sexto die.* Verba *ut sint* a nobis suppleta sunt claritatis causa.

en: The Vatican manuscript and most of the codices read, not very aptly: *On the sixth day God made entire* [A: *made entire*] *works, clothed about with all* etc. But B, after *On the sixth day,* interposes *charitable informing is required; whence on the sixth day.* The words *that they may be* have been supplied by us for clarity's sake.

la: Gen. 1, 26. et 27: Faciamus hominem ad imaginem et similitudinem nostram... Et creavit Deus hominem ad imaginem suam.

en: Genesis 1:26 and 27: *Let us make man to our image and likeness... And God created man to his own image.*

la: Cfr. tom. III. pag. 832, nota 3.

en: Compare tome III, page 832, note 3.

la: Ioan. 8, 34: Omnis, qui etc.

en: John 8:34: *Whosoever,* etc.

la: Respici videtur illud in Evangeliis narratum, quando Dominus misit discipulos, « dicens eis: Ite in castellum, quod contra vos est, et statim invenietis asinam alligatam et pullum cum ea; solvite et adducite mihi » (Matth. 21, 2; cfr. Luc. 19, 30. seqq.).

en: Reference seems to be made to that which is narrated in the Gospels, when the Lord sent the disciples, "saying to them: Go ye into the village that is over against you, and immediately you shall find an ass tied and a colt with her; loose them and bring them to me" (Matthew 21:2; compare Luke 19:30 and following).

en: Psalm 18:13 and 14.

en: Translator’s note: the Sabbath is the one subject on which English wants "rest" for every word in the neighbourhood, and the Latin here has two families. *Vacatio* is being unoccupied and free — at leisure; *quies* and *requies* are rest, and the next paragraph uses *requievit* of God resting on the seventh day. This collation is built on holding the two apart: the perfect *vacatio* is not an absence of work but a freeing of the soul for God, which is why Bonaventure can say in the same breath that it *has joined to it a good working.* So "leisure" carries the whole *vaca-* family here, and no *vaca-* word is rendered "rest" in this translation. ---

translators_notes:
**Provenance.** Latin re-set from the 450 dpi column bands of pp. 519–522 (`extract-pages.py --volume vol5`, then `colcrop.py`), with the IA djvu OCR (`raw/doctorisseraphic05bona_djvu.txt`, raw lines 85022–85435) as the base for clean running prose and the plate authoritative for every anchor position, every apparatus entry and every digit. English translated fresh and literally against the corrected Latin. Scripture on the Douay-Rheims base, adjusted to Quaracchi's actual Latin.

**Span, closed positively at both ends.** The `COLLATIO IV.` display heading, its subtitle and its whole `SUMMARIUM.` stand full-measure across p. 519, beneath both columns of Collation III, and ¶ 1 begins on the same leaf immediately below them. The collation ends on p. 522 at *et ab alienis parce servo tuo,* at the foot of that leaf's right column, immediately above the full-measure `COLLATIO V.` display heading. Surviving page numerals were read on the plate at 520, 521 and 522, agreeing with the scouting doc's prediction table. The index subtitle *De tertio praecepto decalogi* is verified in place on p. 519, word for word. **`COLLATIO IV.` carries no apparatus anchor** — nothing stands after the period, read at 2.2× — and the Summarium is unanchored: **the fifth work running to answer this way.** The Summarium's body count runs to `16`, counted on the plate, and matches the body's sixteen numbered paragraphs. Collation IV's Summarium stands whole on one leaf, as Collation III's did and Collation II's did not.

**⚠ BOUNDARY 4 (p. 522) HANDS OFF — the fourth boundary, the third "yes," and the test is still the only thing deciding it.** This chunk sits between boundaries 3 and 4 and closes both.
- **Boundary 3 (p. 519) hands off,** as `bon-praec-c3` measured, and this chunk re-derived the claim rather than adopting it: p. 519's **n. 8 is Collation IV's**, and its **position and column were both verified, not merely its ownership** — the anchor stands at ¶ 1's *sanctifices* at the head of the **left** column, immediately after the display heading and Summarium, while the entry itself is printed last in the **right** footer block. The leaf's nn. 1–7 were read and left alone; they answer Collation III's ¶¶ 25–27. This chunk's register therefore **opens at p. 519 n. 8 and does not restart at 1.**
- **Boundary 4 (p. 522) hands off.** That leaf carries **eight** footer notes; **nn. 1–7 are Collation IV's** (n. 1 answers ¶ 14's *volatilia,* n. 7 answers ¶ 16's *dicit Psalmus*), and **n. 8 — `Exod. 20, 12: Honora... dabit tibi. — Seq. locus est Eccli. 3, 22. Cfr. III. Sent. d. 37. dub. 4.` — is Collation V's**, because Collation V's numbered ¶ 1 (*Honora patrem tuum et matrem tuam*) begins on that leaf, below the `COLLATIO V.` heading and Summarium, and carries the anchor. **`bon-praec-c5` therefore opens p. 522 owning note 8 and continues that leaf's sequence rather than restarting it.**

⛔ **The tally now stands at one "no" and three "yes," and it still may not be summed.** The discriminator is the p. 498 rule and nothing else — whether the incoming collation's numbered **body** reaches the shared leaf. It does not on p. 510 and does on pp. 515, 519 and 522. **Four boundaries, four separate readings, one test.** The remaining two (pp. 525, 529) must each be re-asked on the plate; three consecutive "yes" answers are not a pattern, and a majority is not evidence. ⭐ Note that p. 522 is structurally the *same* leaf-shape as p. 510, which forwarded nothing: heading + subtitle + Summarium set full-measure mid-leaf. The difference is one line of body — Collation V's ¶ 1 begins below the Summarium on p. 522, where Collation II's did not on p. 510. **Leaf shape does not decide it; the body anchor does.**

**★ The running head names the incoming collation again, at both ends.** p. 519's head reads `DE DECEM PRAECEPTIS COLLATIO IV.` above a leaf and a half of Collation III; p. 522's reads `COLLATIO V.` above two full columns of Collation IV. This is the printing, not the OCR, and it is now attested on **five** of this work's six shared leaves. **A running head is not evidence of who owns the top of a page.**

**Gutter.** p. 519: **1178**, measured on the region this chunk transcribes — the columns *below* the mid-leaf `COLLATIO IV.` block. `bon-praec-c3` adopted **1177** for the region *above* that block (rows 0.10–0.40), and the lower region's per-column profile returns a band **1164–1193** with a 26 px centre-rule island, midpoint **1178**. ⚠ The two halves of this leaf agree to within 1 px, where p. 515's differed by 4 px — **both outcomes are the region rule working; a region measurement is not predictable from the other region's value, only checkable against it.** p. 520 is a **loud failure at the default: 1347 on an 8 px run.** The profile finds a heavily inked 5 px centre-rule island (peak 582) sitting off-centre inside a clean **63 px band 1289–1351**, midpoint **1320**, which is adopted. The skew screen reports 61 px of drift, but six of its eight slices read 1283–1351 and only the two head slices fork; this is the frozen **inked-rule** case, not skew — the screen was allowed to say which failure it was before anything was adopted. p. 521: **1255** on a 51 px run — under the 60 px confidence floor, so escalated; twenty-three of twenty-four windows agree within 4 px at 1253–1257 and the band 1230–1281 gives midpoint 1255, so the default is **confirmed, not corrected.** Its skew screen's 185 px "drift" is the two head slices catching the running head and the body/footer gap, and is discarded. p. 522 is the stacked-region case: the default returns **1374 on a 326 px run** — nonsense far *above* the sound band, because the full-measure `COLLATIO V.` heading, subtitle and Summarium occupy the lower half of the leaf. Profiled over the upper region (rows 0.15–0.45), the columns give band **1300–1334** with a 13 px island, midpoint **1317**, and the window median is 1315; **1316 adopted.** **Three of this chunk's four leaves defeat the default, and by three different mechanisms** — stacked region, inked rule, and a narrow-but-sound run. Across the work, **eight of fourteen measured leaves now defeat it.**

**Digits.** Two **body** numerals in the raw are wrong, both of the `3`/`5` class, and the plate corrects both: **¶ 5 prints `5.`** where the raw gives `3.`, and **¶ 15 prints `15.`** where the raw gives `13.`. Both are confirmed independently by the Summarium, which assigns *Obiectio Iudaeorum insultantium* to 5 and *cessatio ab omni opere peccaminoso* to 15 and 16. One **apparatus** digit had to be settled against the raw's arithmetic: p. 520 n. 5 reads **`Epist. I. 3, 15.`** on the plate where the raw gives `3, 13.` — the same `3`/`5` class — and it is settled independently by sense, since I Peter 3:15 is *Dominum autem Christum sanctificate in cordibus vestris,* which is the sentence the note answers. **A digit is evidence only once something independent agrees with it.** Three further raw garbles read like digit errors and are not: p. 520 n. 6's `nota 4.` (raw `nota i.`), p. 521 n. 7's `v. 11.` (raw `v. 1 1.`) and p. 521 n. 5's `Matth. 25, 35.` (raw `Matth. 2.5, 35.`) are all letter-for-digit OCR, read correctly on the plate. p. 522 n. 4's `tom. III. pag. 832, nota 3.` was checked against the raw and both agree.

**⚠ AN APPARATUS ENTRY'S QUOTATION IS OPENED AND NEVER CLOSED, AND THAT IS THE PRINTING.** p. 520 n. 3 sets Augustine's *Epist.* 55 in two quotations. The first opens `« Lex data est…` and closes correctly at `…eiicio daemonia »`. The second opens `« in signo tertio defecerunt…` and runs to the end of the note at `Digitus Dei est hic.` **with no closing guillemet** — read at 2.4× on the footer band, where the note ends flush and there is no mark of any kind after the final period. It is transcribed as printed and flagged here, on the `Duplex no-` precedent from p. 512: **record an incomplete printing as printed and say so; do not silently complete it.**

**Raw quality, graded per region.** The body prose of pp. 520–522 is among the cleanest the work has offered — whole paragraphs need no repair — while the marginalia splice into the body lines and cascade badly (`*7a°mecEa- ^^^^ ^^^^ septeui`, `ygj,]jQpu^ . ^i(yf)ienlo`, `ymnquemo-`), and three footer entries carry their own garbles. **The grade moves within a page and must be given for body, marginalia and footer separately** — the standing rule, confirmed again here.

**Register.** Both *septem donis* rulings were applied, and the third question was carried, not settled.
- ***pietas* → piety.** The word does not occur in this collation.
- ***praeceptum* / *mandatum* / *lex* → precept / commandment / law,** following `bon-praec-c1`, `-c2` and `-c3` for consistency. The pressure here is of a new kind: ¶¶ 2, 3 and 8 shift between *praeceptum* and *mandatum* for the *same* commandment within a single sentence (¶ 3's *In hoc autem mandato Legislator aliquid praecipit* against ¶ 2's *hoc est tertium praeceptum*), so the English alternates "commandment" and "precept" where an English writer would have kept one word. The distinction is kept everywhere and costs nothing inside the quotations, since Quaracchi prints *mandata* wherever the Douay reads "commandments." The collision with the work's English title ("Collations on the Ten **Commandments**") is unchanged. **Carried to the work-close gate.**
- ***intellectus* / *intelligentia*.** Both words occur in this collation, and for the first time in this work they stand **within a single argument** — ¶ 7 sets the world's being *in intelligentia creata* against the *mentes angelicae* that receive the eternal art, and p. 520 n. 8 glosses the same passage *de intellectu angelico.* *Intelligentia* is rendered **intelligence** and *intellectus* **understanding**, exactly as the rule requires, and here the rule earns its keep rather than merely costing idiom: the note and the body are talking about two different things, and one English root would have flattened them together. ⚠ **This is the case c8 of the *septem donis* predicted and the first place in this work where the rule visibly pays.** No departure was made and c2's exception was not extended.
- ***vacatio* / *vacare* → leisure / to keep leisure,** against *quies* / *requies* → rest. ⚠ **Disclosed, and new to this chunk, because the collation is about the Sabbath and "rest" is the idiomatic English for all four words.** ¶ 7 puts *quietem animarum,* *quietem Domini in sepulcro* and *cum vacatione et contemplatione Dei* in one sentence, and ¶ 12 names *divina vacatio* as the first of the three requisites while ¶ 7's *quietationem* is a fourth term again. Collapsing *vacatio* into "rest" would have destroyed the distinction the paragraph is built on. This is the same discriminator as the *intellectus* ruling — the English is carrying a Latin distinction — and it is offered to the work-close gate as a fourth register question, not settled here.

**Marginalia** (trimmed from the body per the standing Vol V convention, listed here in body order):
p. 519 — Introductio · Indigemus duobus.
p. 520 — Pars I. Explicatio litteralis · Verba tertii praecepti · Spiritus S. auctor · Tria in his verbis · Quid sanctificatio · Ratio subiungitur · Obiiciunt Iudaei · Resp. cum distinctione · Mere morale · Mere figurale.
p. 521 — Mixtum · Distinctio · Septem opera mechanica · Distinctio · Quaestio incidens solvitur · Pars II. Ad perfectam caritatem tria requiruntur · De primo · Septem opera · De secundo · Sex opera misericordiae · Sex exercitia virtutum.
p. 522 — De tertio · Quinque modis peccatur · De unoquoque modo.

**Apparatus count: 23 entries** — p. 519 one (n. 8, received), p. 520 eight, p. 521 seven, p. 522 seven (of that leaf's eight; n. 8 forwarded). ⚠ **This is three below the pilot's 26–30 band, and the band is not a gate.** The arithmetic is transparent: the collation spans four leaves and owns a full register on only three of them, contributing a single note from p. 519. `bon-praec-c2` returned 32 on six leaves by the same arithmetic. **A count outside the band is a prompt to recount on the plate, which was done, not a defect.** Every entry was read off the 450 dpi footer bands at 2.2–2.4×; none from a whole-page read.

**Block-versus-anchor structure, per leaf.** p. 520: footer blocks split **3/5** while the anchors split **3/5** — the only exact coincidence in this span. p. 521: blocks **4/3**, anchors **3/4** — the left block overruns by one, n. 4 anchoring at ¶ 12 in the right column while its entry begins in the left block **and its own text then runs over into the right block.** ⚠ That runover is an in-page column runover, not a page runover and not a hand-off: it changes no numbering, exactly as the p. 512 hazard note requires it to be distinguished. p. 522: blocks **3/5**, anchors (Collation IV's seven) **3/4**, with the leaf's eighth note belonging to Collation V and printed in the right block. **No footnote runs over a page boundary in this span** — the p. 512 class did not recur, and is now a negative on two consecutive chunks.

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

method: LLM-assisted translation from the Quaracchi Latin, verified chunk-by-chunk against the printed plates (apparatus roster, cross-references, page/gutter boundaries).

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0