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Coll. 1

Collationes de decem praeceptis · Collatio I: De quatuor motivis ad observantiam divinorum praeceptorum inducentibus et de decalogo in genere

Textus Latinus
p. 507

COLLATIO I.

De quatuor motivis ad observantiam divinorum praeceptorum inducentibus et de decalogo in genere.

Summarium

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

1. Si vis ad vitam ingredi, serva mandata. Verba ista scripta sunt in Matthaeo1 et sunt verba Salvatoris nostri, in quibus explicatur nobis summa totius nostrae salutis quantum ad duo: primo, quantum ad praemium retributionis aeternae; ibi: Si vis ad vitam ingredi; secundo, quantum ad meritum operationis humanae, ibi: serva mandata. Et est hic rectus ordo, quia finis movet agentem, ut se exerceat in debitum finem2. — Sequamur igitur formam istius magni Magistri; et antequam de istis praeceptis aliquid dicamus, prius dicamus de observantiis praeceptorum.

2. Praemittit Dominus motivum, postea subiungit actum, per quem possumus devenire in debitum finem. Et notandum, quod sunt quatuor, quae nos movent ad observandum mandata Dei. Primum est auctoritas sive dignitas mandantis; secundum est utilitas observationis; tertium est trangressionis periculum; quartum est irreprehensibilitas mandatorum. Quoniam igitur ille qui mandat, praecepta observari3, est magnae auctoritatis, et observatio mandatorum est magnae utilitatis, et in transgressione magnum consistit periculum, et irreprehensibile est mandatum; ideo nullus est, qui possit habere excusationem de observatione mandatorum.

3. Primum igitur movere nos debet ad observandum mandata Dei auctoritas mandantis: quia Deus est, qui mandat, observari praecepta. Est enim magnae auctoritatis; quod patet ex tribus: primo, quia ipse sua magna potentia nos creat; secundo, quia nos sua mira sapientia regit et gubernat; tertio, quia sua munifica benevolentia nos salvat. — Primo dico, quod ille qui mandat, observari mandata Dei, est magnae auctoritatis, quia sua magna potentia nos creat; Iob4: Manus tuae fecerunt me et plasmaverunt me totum in circuitu; et Deuteronomii undecimo: Oculi vestri viderunt omnia opera magna Dei, quae fecit, ut custodiatis mandata eius.

4. Secundo, est magnae auctoritatis, quia sua mira sapientia nos gubernat. Unde dicit Isaias5: Ego Dominus, docens te utilia, gubernans te in via, qua ambulas. Utinam attendisses mandata mea! facta fuisset sicut flumen pax tua. Psalmus: Servavi mandata tua et testimonia tua; quia omnes viae meae in conspectu tuo.

5. Tertio, est magnae auctoritatis, quia sua munifica benevolentia nos salvat; Deuteronomii decimo6: Et nunc, Israel, quid petit Dominus Deus tuus a te, nisi ut timeas Dominum Deum tuum et am-

p. 508 bules in viis eius et diligas eum ac servias Domino Deo tuo in toto corde tuo et in tota anima tua, custodiasque mandata Domini? — Dominus, qui te creavit; Deus, qui te gubernat; tuus, qui te salvat. — Patet modo, quod ad servandum mandata Dei debet nos movere primo auctoritas mandantis.

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

7. Prima, dico, utilitas in servando mandata Dei est impetratio divinorum charismatum; unde in Ioanne1: Si diligitis me, mandata mea servate, et ego rogabo Patrem meum, et dabit vobis alium paracletum.

8. Secunda utilitas est intelligentia sacrarum Scripturarum; Psalmus2: Super senes intellexi, quia mandata tua quaesivi. Sed quomodo perveniamus ad intelligentiam sacrarum Scripturarum, ostendit Gregorius; unde super illud, quod discipuli, quando viderunt Iesum, ipsum non intellexerunt, sed quando audierunt ipsum loquentem, tunc ipsum intellexerunt, dicit ibi Gregorius, quod « audiendo Dei praecepta discipuli illuminati non sunt, sed faciendo ea illuminati sunt »; quia non auditores legis tantum, sed factores iustificabuntur3. Propter hoc dicit Iacobus in sua canonica: Estote factores verbi Dei et non auditores tantum, fallentes vosmetipsos; quia, si quis auditor est verbi Dei tantum et non factor, hic comparabitur viro consideranti vultum nativitatis suae in speculo. Si videt homo decies vultum suum proprium in speculo, adhuc non bene cognoscet ipsum; sed si videt vultum alterius hominis extra speculum, bene cognoscit ipsum; et hoc est propter fortem impressionem speciei super organum visus secundum lineam rectam, sed in speculo non est verus intuitus. Similiter, quando homo audit verbum Dei, videtur ei, quod ipsum bene intelligat, sed statim recedit; sed quando ponit ipsum ad experientiam bene operando, tunc ipsum intelligit.

9. Tertia utilitas observationis mandatorum Dei est assecutio caelestium praemiorum. Unde dicitur in Proverbiis4: Serva mandata mea, et vives; et legem meam quasi pupillam oculi. Haec est ratio, quare homini existenti in paradiso Deus dedit observantiam mandatorum. — Patet modo, quod ad observandum mandata Dei debet nos movere utilitas observationis.

10. Tertio debet nos movere ad observantiam mandatorum transgressionis periculum, quia transgressor mandatorum incidit in multa pericula: primo, quia multa bona perdit; secundo, quia in nefanda flagitia ruit; tertio, quia aeterna supplicia meretur. — Primo, dico, debet nos movere ad servandum mandata Dei transgressionis periculum, quia transgressores multa bona perdunt; unde in Levitico5: Si non audieritis vocem meam et non feceritis omnia mandata mea; visitabo vos in egestate et calore, qui conficiet oculos vestros et consumet animas vestras. Dicit: Visitabo vos in egestate; ecce, omnium bonorum privatio; et calore, qui conficiet oculos vestros et consumet animas vestras, quia excaecat intellectum veri et aufert affectum boni; et propter hoc in persona transgressoris dicit Psalmista6: Dereliquit me virtus mea et lumen oculorum meorum, et ipsum non est mecum.

11. Secundo, transgressores mandatorum in nefanda flagitia ruunt; unde in Baruch7: Non obedivimus voci Domini, ut ambularemus in mandatis eius, et abivimus unusquisque in sensum cordis sui maligni. De talibus transgressoribus dicit Psalmus: Populus meus non audivit vocem meam, et Israel non intendit mihi, et dimisi eos secundum desideria cordis eorum. Tales enim transgressores dat Dominus in manus daemonum. Quod bene significatum est in Danielis tertio, ubi dicitur, quod tres pueri existentes in fornace ignis dixerunt: Peccavimus et inique egimus et praevaricati sumus; sequitur: Et traditi sumus in manibus inimicorum nostrorum iniquorum et pessimorum praevaricatorumque et regi iniusto et pessimo ultra omnem terram.

12. Tertio, transgressores mandatorum aeterna supplicia promerentur; Psalmus8: Maledicti, qui declinant a mandatis tuis; maledicti, quia dicetur eis: Ite, maledicti, in ignem aeternum, Matthaei vigesimo quinto.

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

p. 509 Quando aliquis vult aliquid alii ostendere, procedit contra ipsum duplici via, scilicet per rationem ostensivam et per rationem ducentem ad impossibile1. Sic facit Dominus: ponit hominem in medio inter caelum et infernum; in caelo est aeterna gloria, in inferno sunt aeterna supplicia. Et quando Dominus ostendit homini gloriam paradisi, quam potest promereri servando mandata; tunc inclinat ipsum ad observantiam mandatorum per rationem ostensivam. Quando vero ostendit ei supplicia inferni, in quae ruet, si transgreditur mandata; tunc inclinat ipsum per rationem ducentem ad impossibile. — Ecce, proponit nobis maledictionem et benedictionem; dimittamus Iudae proditori maledictionem et laqueos, de quo dicitur, quod noluit benedictionem, et elongabitur ab eo2; et nos cum beato Mathia recipiamus benedictionem.

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

15. Primo, dico, sunt mandata Dei irreprehensibilia, quia non continent aliquid impossibile; unde in prima Ioannis3: Haec est caritas Dei, ut mandata eius custodiamus, et mandata eius gravia non sunt. Praemittit: haec est caritas Dei; habenti enim caritatem mandata Dei sunt facilia et suavia, sed non habenti caritatem videntur difficilia. Et ponit Augustinus exemplum de ave habente plumas et de ave sine plumis; et dicit, quod avi habenti plumas facile est volare, sed avi non habenti plumas est difficile. Similiter homini perversae voluntatis videntur mandata difficilia, quae habenti caritatem sunt facilia. Unde dicitur in Deuteronomio4: Mandatum hoc, quod ego praecipio tibi hodie, non est super te nec procul positum nec in caelo situm nec trans mare positum, sed iuxta te est valde sermo, in ore tuo et in corde tuo, ut facias illum.

16. Secundo, mandata Dei sunt irreprehensibilia, quia non continent aliquid onerosum, immo sunt suavia. Unde dicitur in Ecclesiastico5: Nihil melius est quam timor Dei, et nihil dulcius quam respicere in mandatis Domini; Psalmus: Desiderabilia super aurum et lapidem pretiosum multum et dulciora super mel et favum. Gaudium iusto est facere iudicium sive iustitiam. Sed videmus, quod palato infecto cibus dulcis videtur esse amarus; similiter homini perversae voluntatis mandata Dei, quae sunt facilia et suavia, videntur difficilia.

17. Tertio, mandata Dei sunt irreprehensibilia, quia non continent aliquid iniquum; unde Apostolus6: Lex quidem sancta, et mandatum sanctum et iustum et bonum. Propter hoc dicit alibi: Praecipio tibi coram Deo, qui vivificat omnia, ut sine macula serves mandatum irreprehensibile. — Patet igitur modo irreprehensibilitas mandatorum.

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

19. Sed quod est mandatum primum et magnum in Lege? Respondet Dominus in Matthaeo7: Diliges Dominum Deum tuum ex toto corde tuo et in tota anima tua et in tota mente tua. Hoc est maximum et primum mandatum. Secundum autem simile est huic: diliges proximum tuum sicut te ipsum. In his duobus universa Lex pendet et Prophetae. Augustinus ostendit, quod in isto verbo8: Mihi autem adhaerere Deo bonum est, continetur totum hoc, quod dicitur: Diliges Dominum Deum etc. Debemus enim diligere Deum, quia hoc est iustum, sanctum, facile et suave. Unde Augustinus9: « Domine, quis mihi es? Et ego quis tibi, ut iubeas me amare te, et si non amem te, mineris mihi ingentes miserias »?

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

p. 510 possunt in grammatica1, et sicut sunt decem praedicamenta, quae sunt fundamentum omnium eorum quae determinantur in dialectica; sic decem praecepta sunt fundamentum omnium legum et divinorum praeceptorum. Voluit enim Dominus, quod non sine ratione essent Moysi2 data. — Dicam modo ista praecepta in generali:

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

21. Et notandum, quod lex omnis non mandat nisi iustitiam. Est enim lex regula iustitiae3; iustitia autem est, secundum quam homo habet ordinari ad Deum et ad proximum. Secundum hoc est duplex iustitia: una, qua ordinamur ad Deum; alia, qua ordinamur ad proximum; et secundum hoc datae fuerunt Moysi duae tabulae, scilicet prima et secunda. In prima continentur mandata ordinantia nos ad Deum, in secunda continentur mandata ordinantia nos ad proximum4.

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

23. In secunda tabula continentur septem mandata ordinantia nos ad proximum, quae significantur per duo praecepta legis naturae5, scilicet: hoc facias alii, quod tibi vis fieri; non facias alii, quod tibi non vis fieri. — Et secundum haec duo praecepta legis naturae accipitur duplex iustitia, quarum una est innocentiae, altera beneficentiae; et secundum istam duplicem iustitiam duplex est mandatum: primum beneficentiae, alterum innocentiae. — Mandatum beneficentiae est: Honora patrem tuum et matrem tuam. Hoc autem mandatum non solum est reverentiae, sed est etiam beneficii et obsequii; et non solum est in patre, immo in omnibus, qui6 a patre procedunt.

24. Mandatum autem, quod est innocentiae, necesse est multiplicari, quia consistit in hoc, ut homo caveat ab offensa proximi sui. Tripliciter autem contingit offendere proximum, scilicet in animo, verbo et facto. — Offensa autem in facto est tribus modis, quia potest homo offendere proximum per factum aut in persona propria, aut in persona sibi coniuncta, aut in possessione terrena. Et secundum hoc sunt tria mandata: Non occides; non moechaberis; non furtum facies. — Deinde sequitur offensa in verbo, contra quam est unum mandatum, scilicet non falsum testimonium dices. Per falsum autem testimonium significantur omnia, quae homo potest dicere contra proximum suum. — Offensa autem in animo duas habet radices secundum duplicem concupiscentiam, scilicet carnis et oculorum7. Contra concupiscentiam carnis est unum mandatum: Non concupisces uxorem proximi tui. Contra concupiscentiam oculorum est aliud mandatum: non agrum neque aliquam aliam rem. — Patet modo in generali, quae sint decem praecepta et penes quid accipiantur.

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English Translation

COLLATION I.

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

Summarium

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

1. If thou wilt enter into life, keep the commandments. These words are written in Matthew1 and are the words of our Saviour, in which the sum of our whole salvation is set out for us in respect of two things: first, in respect of the reward of the eternal recompense, there: If thou wilt enter into life; secondly, in respect of the merit of human action, there: keep the commandments. And this is the right order, because the end moves the agent to exert himself toward the due end2. — Let us therefore follow the manner of that great Master; and before we say anything about these precepts, let us first speak of the keeping of the precepts.

2. The Lord sets the motive first, and afterwards adds the act by which we can come to the due end. And it is to be noted that there are four things that move us to keep the commandments of God. The first is the authority or dignity of him who commands; the second is the usefulness of keeping them; the third is the peril of transgression; the fourth is the blamelessness of the commandments. Since therefore he who commands that the precepts be kept3 is of great authority, and the keeping of the commandments is of great usefulness, and in transgression there lies a great peril, and the commandment is beyond reproach; therefore there is no one who can have an excuse concerning the keeping of the commandments.

3. First, then, the authority of him who commands ought to move us to keep the commandments of God: for it is God who commands that the precepts be kept. And he is of great authority; which is clear from three things: first, because by his great power he creates us; secondly, because by his wondrous wisdom he rules and governs us; thirdly, because by his bountiful goodwill he saves us. — First, I say, he who commands that the commandments of God be kept is of great authority, because by his great power he creates us; Job4: Thy hands have made me, and fashioned me wholly round about; and Deuteronomy the eleventh: Your eyes have seen all the great works of God, which he hath done, that you may keep his commandments.

4. Secondly, he is of great authority, because by his wondrous wisdom he governs us. Whence Isaias says5: I am the Lord, teaching thee profitable things, governing thee in the way that thou walkest. O that thou hadst attended to my commandments! thy peace had been made as a river. The Psalm: I have kept thy commandments and thy testimonies; because all my ways are in thy sight.

5. Thirdly, he is of great authority, because by his bountiful goodwill he saves us; Deuteronomy the tenth6: And now, Israel, what doth the Lord thy God require of thee, but that thou fear the Lord thy God and

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

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

7. The first use, I say, in keeping the commandments of God is the obtaining of the divine gifts of grace; whence in John1: If you love me, keep my commandments; and I will ask my Father, and he shall give you another Paraclete.

8. The second use is the intelligence of the sacred Scriptures; the Psalm2: I have had understanding above ancients, because I have sought thy commandments. But how we may come to the intelligence of the sacred Scriptures, Gregory shows; whence upon that passage where the disciples, when they saw Jesus, did not understand him, but when they heard him speaking, then they understood him, Gregory says there that « by hearing the precepts of God the disciples were not enlightened, but by doing them they were enlightened »; because not the hearers of the law only, but the doers shall be justified3. For this reason James says in his canonical epistle: Be ye doers of the word of God, and not hearers only, deceiving your own selves; for if a man be a hearer of the word of God only and not a doer, he shall be compared to a man beholding his own countenance in a glass. If a man sees his own face ten times in a glass, he will still not know it well; but if he sees the face of another man outside a glass, he knows it well; and this is because of the strong impression of the species upon the organ of sight along a straight line, whereas in a glass there is no true beholding. In like manner, when a man hears the word of God, it seems to him that he understands it well, but it slips away at once; but when he puts it to the test by acting well, then he understands it.

9. The third use of keeping the commandments of God is the attainment of the heavenly rewards. Whence it is said in Proverbs4: Keep my commandments, and thou shalt live; and my law as the apple of thy eye. This is the reason why God gave the keeping of commandments to man while he was in paradise. — It is clear now that the usefulness of keeping them ought to move us to keep the commandments of God.

10. Thirdly, the peril of transgression ought to move us to the keeping of the commandments, because the transgressor of the commandments falls into many perils: first, because he loses many goods; secondly, because he rushes into unspeakable outrages; thirdly, because he deserves eternal torments. — First, I say, the peril of transgression ought to move us to keep the commandments of God, because transgressors lose many goods; whence in Leviticus5: If you will not hear my voice and will not do all my commandments; I will visit you in poverty and burning heat, which shall waste your eyes and consume your lives. He says: I will visit you in poverty; behold, the privation of all goods; and burning heat, which shall waste your eyes and consume your lives, because it blinds the understanding of the true and takes away the affection for the good; and for this reason the Psalmist says in the person of the transgressor6: My strength hath left me, and the light of my eyes, and the same is not with me.

11. Secondly, transgressors of the commandments rush into unspeakable outrages; whence in Baruch7: We have not obeyed the voice of the Lord, that we might walk in his commandments, and we have gone away every one after the inclination of his own wicked heart. Of such transgressors the Psalm says: My people heard not my voice, and Israel hearkened not to me, and I let them go according to the desires of their heart. For such transgressors the Lord gives into the hands of demons. Which was well signified in the third chapter of Daniel, where it is said that the three children, being in the furnace of fire, said: We have sinned and committed iniquity and have transgressed; and there follows: And we have been delivered into the hands of our enemies, unjust and most wicked and prevaricators, and to a king unjust and most wicked beyond all the earth.

12. Thirdly, transgressors of the commandments deserve eternal torments; the Psalm8: Cursed are they who decline from thy commandments; cursed, because it shall be said to them: Go, ye cursed, into everlasting fire, Matthew the twenty-fifth.

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

When someone wishes to show something to another, he proceeds against him by a twofold way, namely by the ostensive argument and by the argument leading to the impossible1. So the Lord does: he sets man in the middle between heaven and hell; in heaven is eternal glory, in hell are eternal torments. And when the Lord shows man the glory of paradise, which he can earn by keeping the commandments, then he inclines him to the keeping of the commandments by the ostensive argument. But when he shows him the torments of hell, into which he will rush if he transgresses the commandments, then he inclines him by the argument leading to the impossible. — Behold, he sets before us a curse and a blessing; let us leave to Judas the traitor the curse and the halter, of whom it is said that he would not have the blessing, and it shall be far from him2; and let us with blessed Matthias receive the blessing.

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

15. First, I say, the commandments of God are beyond reproach because they contain nothing impossible; whence in the first epistle of John3: This is the charity of God, that we keep his commandments; and his commandments are not heavy. He sets first: this is the charity of God; for to one who has charity the commandments of God are easy and sweet, but to one who has not charity they seem hard. And Augustine gives the example of a bird that has feathers and of a bird without feathers; and he says that for a bird that has feathers it is easy to fly, but for a bird that has not feathers it is hard. In like manner to a man of perverse will the commandments seem hard which to one who has charity are easy. Whence it is said in Deuteronomy4: This commandment, that I command thee this day, is not above thee nor far off nor placed in heaven nor set beyond the sea, but the word is very nigh unto thee, in thy mouth and in thy heart, that thou mayst do it.

16. Secondly, the commandments of God are beyond reproach because they contain nothing burdensome, but rather are sweet. Whence it is said in Ecclesiasticus5: There is nothing better than the fear of God, and nothing sweeter than to have regard to the commandments of the Lord; the Psalm: More to be desired than gold and many precious stones, and sweeter than honey and the honeycomb. It is joy to the just to do judgment or justice. But we see that to an infected palate sweet food seems to be bitter; in like manner to a man of perverse will the commandments of God, which are easy and sweet, seem hard.

17. Thirdly, the commandments of God are beyond reproach because they contain nothing unjust; whence the Apostle6: The law indeed is holy, and the commandment holy and just and good. For this reason he says elsewhere: I charge thee before God, who quickeneth all things, that thou keep without spot the commandment that is beyond reproach. — The blamelessness of the commandments is therefore clear now.

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

19. But which is the first and great commandment in the Law? The Lord answers in Matthew7: Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with thy whole mind. This is the greatest and the first commandment. And the second is like to this: thou shalt love thy neighbour as thyself. On these two dependeth the whole Law and the Prophets. Augustine shows that in that word8: But it is good for me to adhere to my God, there is contained the whole of that which is said: Thou shalt love the Lord thy God, and so on. For we ought to love God, because this is just, holy, easy and sweet. Whence Augustine9: « Lord, what art thou to me? And what am I to thee, that thou commandest me to love thee, and if I love thee not, thou threatenest me with enormous miseries »?

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

in grammar1, and just as there are ten predicaments, which are the foundation of all those things that are determined in dialectic; so the ten precepts are the foundation of all laws and of the divine precepts. For the Lord willed that they should not have been given to Moses2 without reason. — I shall now state these precepts in general:

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

21. And it is to be noted that every law commands nothing but justice. For law is the rule of justice3; and justice is that according to which man has to be ordered to God and to his neighbour. According to this, justice is twofold: one by which we are ordered to God, another by which we are ordered to our neighbour; and according to this two tables were given to Moses, namely the first and the second. In the first are contained the commandments that order us to God, in the second are contained the commandments that order us to our neighbour4.

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

23. In the second table are contained seven commandments that order us to our neighbour, which are signified by the two precepts of the law of nature5, namely: do to another what thou wouldst have done to thee; do not do to another what thou wouldst not have done to thee. — And according to these two precepts of the law of nature a twofold justice is taken, of which one is that of innocence, the other that of beneficence; and according to this twofold justice the commandment is twofold: the first of beneficence, the other of innocence. — The commandment of beneficence is: Honour thy father and thy mother. And this commandment is not only one of reverence, but is also one of kindness and of service; and it holds not only in the case of a father, but rather in the case of all who6 proceed from a father.

24. But the commandment that is of innocence must needs be multiplied, because it consists in this, that a man beware of offending his neighbour. Now it happens in three ways that one offends his neighbour, namely in mind, in word and in deed. — And offence in deed is in three modes, because a man can offend his neighbour by a deed either in his own person, or in a person joined to him, or in his earthly possession. And according to this there are three commandments: Thou shalt not kill; thou shalt not commit adultery; thou shalt not steal. — Then follows offence in word, against which there is one commandment, namely thou shalt not bear false witness. And by false witness are signified all the things that a man can say against his neighbour. — And offence in mind has two roots according to the twofold concupiscence, namely that of the flesh and that of the eyes7. Against the concupiscence of the flesh there is one commandment: Thou shalt not covet thy neighbour's wife. Against the concupiscence of the eyes there is another commandment: not his field nor any other thing. — It is clear now in general what the ten precepts are and on what they are taken to rest.

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Apparatus Criticus
  1. 1
    Cap. 19, 17.
    Chapter 19:17.
  2. 2
    Cfr. Aristot., II. Phys. text. 29. (c. 3.) et V. Metaph. text. 2. seq. (IV. c. 2.). — C: Et multum convenienter praemittitur motivum; quia secundum exigentiam finis est dispositio causarum, quia finis est principium in intentione agentis.
    Compare Aristotle, Physics II, text 29 (c. 3) and Metaphysics V, text 2ff. (IV, c. 2). — [Codex] C: And the motive is very fittingly set first; because the disposition of the causes is according to the requirement of the end, since the end is the principle in the intention of the agent.
  3. 3
    Ex B supplevimus praecepta observari, et inferius cum ipso posuimus consistit pro est.
    From B we have supplied praecepta observari, and below, with that same codex, we have put consistit for est.
  4. 4
    Cap. 10, 8. — Seq. locus est Deut. 11, 7. et 8.
    Chapter 10:8. — The following passage is Deuteronomy 11:7 and 8.
  5. 5
    Cap. 48, 17. et 18. — Seq. locus est Ps. 118, 168.
    Chapter 48:17 and 18. — The following passage is Psalm 118:168.
  6. 6
    Vers. 12. et 13.
    Verses 12 and 13.
  7. 1
    Cap. 14, 15. et 16.
    Chapter 14:15 and 16.
  8. 2
    Psalm. 118, 100. — Sententia Gregorii, qua exponitur Luc. 24, 13. seqq., habetur II. Homil. in Evang. homil. 23, n. 2.
    Psalm 118:100. — The sentence of Gregory, in which Luke 24:13ff. is expounded, is found in Homilies on the Gospels II, homily 23, n. 2.
  9. 3
    Rom. 2, 13: Non enim auditores legis iusti sunt apud Deum, sed factores legis iustificabuntur. — Seq. locus est Iac. 1, 22. et 23.
    Romans 2:13: For not the hearers of the law are just before God, but the doers of the law shall be justified. — The following passage is James 1:22 and 23.
  10. 4
    Cap. 7, 2.
    Chapter 7:2.
  11. 5
    Cap. 26, 14. et 16: Visitabo etc.
    Chapter 26:14 and 16: I will visit, etc.
  12. 6
    Psalm. 37, 11.
    Psalm 37:11.
  13. 7
    Cap. 1, 18: Non audivimus vocem Domini Dei nostri, ut etc. Ibid. v. 22: Et abivimus unusquisque in sensum cordis nostri maligni. — Seq. locus est Ps. 80, 12. et 13; tertius Dan. 3, 29: Peccavimus enim et inique egimus, recedentes a te, et deliquimus in omnibus. Ibid. v. 32: Et tradidisti nos etc.
    Chapter 1:18: We have not heard the voice of the Lord our God, that etc. Ibid. v. 22: And we have gone away every one after the inclination of our own wicked heart. — The following passage is Psalm 80:12 and 13; the third is Daniel 3:29: For we have sinned and committed iniquity, departing from thee, and we have offended in all things. Ibid. v. 32: And thou hast delivered us, etc.
  14. 8
    Psalm. 118, 21. — Seq. locus est Matth. 25, 41: Discedite a me, maledicti etc.; tertius Deut. 11, 26-28: En propono in conspectu vestro hodie benedictionem et maledictionem: benedictionem, si obedieritis mandatis Domini Dei vestri, quae ego hodie praecipio vobis; maledictionem, si non obedieritis mandatis Domini Dei vestri etc. — Locus hic omittitur in codd.
    Psalm 118:21. — The following passage is Matthew 25:41: Depart from me, you cursed, etc.; the third is Deuteronomy 11:26-28: Behold I set forth in your sight this day a blessing and a curse: a blessing, if you obey the commandments of the Lord your God, which I command you this day; a curse, if you obey not the commandments of the Lord your God, etc. — This passage is omitted in the codices.
  15. 1
    De hac duplici ratione cfr. Aristot., II. Prior. c. 14.
    On this twofold argument compare Aristotle, Prior Analytics II, c. 14.
  16. 2
    Psalm. 108, 18. Cfr. August. in hunc locum. Ibid. n. 10, v. 8. « Et episcopatum eius accipiat alter », quae verba Apostolus Petrus allegavit in sua oratione de uno in locum Iudae sufficiendo, Act. 1, 20.
    Psalm 108:18. Compare Augustine on this passage. Ibid. n. 10, v. 8: « And his bishopric let another take », which words the Apostle Peter alleged in his speech about supplying one in the place of Judas, Acts 1:20.
  17. 3
    Epist. I. 5, 3. — Sententia August. habetur Serm. 164. (alias 22. de Verbis Apostoli) c. 5. n. 7. Cfr. etiam supra pag. 187, nota 2.
    Epistle I, 5:3. — The sentence of Augustine is found in Sermon 164 (otherwise 22, On the Words of the Apostle) c. 5, n. 7. Compare also above p. 187, note 2.
  18. 4
    Cap. 30, 11-14. Vulgata plura interserit.
    Chapter 30:11-14. The Vulgate inserts more.
  19. 5
    Cap. 23, 37. — Seq. locus est Ps. 18, 11. Immediate sequitur Prov. 21, 15: Gaudium etc.
    Chapter 23:37. — The following passage is Psalm 18:11. There immediately follows Proverbs 21:15: Joy, etc.
  20. 6
    Rom. 7, 12. — Seq. locus est I. Tim. 6, 13. et 14. Post omnia in Vulgata plura interseruntur.
    Romans 7:12. — The following passage is I Timothy 6:13 and 14. After omnia more is inserted in the Vulgate.
  21. 7
    Cap. 22, 36-40. Cfr. Marc. 12, 28. seqq.
    Chapter 22:36-40. Compare Mark 12:28ff.
  22. 8
    Psalm. 72, 28. — August., I. de Moribus Eccles. cath. c. 8. n. 13. seqq., ex locis tam novi testamenti [Matth. 22, 37. et Rom. 8, 28. 35. seqq.] quam veteris [Deut. 6, 5. et Ps. 43, 22.] deducit, Deum esse summum bonum, in quod summo amore homo tendere debeat; c. 16. n. 26. hoc confirmat per verbum Ps. 72, 28: Num enim Paulus tantum dicit, Deo nos esse debere subiunctos [I. Cor. 15, 27.], ita ut in medio, quod separet, nihil sit [Rom. 8, 35.]? Nonne et Propheta commodissime hoc et brevissime significat, cum dicit: Mihi autem adhaerere Deo bonum est? Nonne quod ibi latissime de caritate dictum est hic uno verbo continetur, quod ait inhaerere? Item, quod addidit: bonum est, nonne ad illud respicit, quod ibi [Rom. 8, 28.] positum est: Diligentibus Deum omnia procedunt in bonum, ita ut una sententiola duobusque verbis Propheta et vim et fructum caritatis ostendat?
    Psalm 72:28. — Augustine, On the Morals of the Catholic Church I, c. 8, n. 13ff., deduces from passages both of the New Testament [Matthew 22:37 and Romans 8:28, 35ff.] and of the Old [Deuteronomy 6:5 and Psalm 43:22] that God is the highest good, toward which man ought to tend with the highest love; at c. 16, n. 26 he confirms this by the word of Psalm 72:28: For does Paul say only that we ought to be joined to God [I Corinthians 15:27], so that there is nothing in the middle to separate us [Romans 8:35]? Does not the Prophet also signify this most aptly and most briefly, when he says: But it is good for me to adhere to my God? Is not what was there said most amply about charity contained here in the one word, when he says to adhere? Likewise, in that he added: it is good, does he not look back to what is there set down [Romans 8:28]: To them that love God all things work together unto good, so that in one little sentence and in two words the Prophet shows both the force and the fruit of charity?
  23. 9
    Libr. I. Confess. c. 5. n. 5: Quid mihi es? Miserere, ut loquar. Quid tibi sum ipse, ut amari te iubeas a me, et nisi faciam, irascaris mihi et mineris ingentes miserias?
    Confessions book I, c. 5, n. 5: What art thou to me? Have mercy, that I may speak. What am I myself to thee, that thou biddest thee be loved by me, and unless I do it, art angry with me and threatenest enormous miseries?
  24. 1
    Scil.: nomen, pronomen, verbum, adverbium, participium, coniunctio, praepositio et interiectio. Cfr. Priscian., II. Grammat. c. 4, et supra in Hexaëm. collat. 4. n. 19. — De decem praedicamentis, scil. substantia, quantitate etc., vide supra in Hexaëm. collat. 3. n. 8.
    Namely: noun, pronoun, verb, adverb, participle, conjunction, preposition and interjection. Compare Priscian, Grammar II, c. 4, and above in the Hexaëmeron, collatio 4, n. 19. — On the ten predicaments, namely substance, quantity, etc., see above in the Hexaëmeron, collatio 3, n. 8.
  25. 2
    Exod. 20, 3. seqq. et Deut. 5, 7. seqq.
    Exodus 20:3ff. and Deuteronomy 5:7ff.
  26. 3
    Cfr. Aristot., I. Magn. Moral. c. 31. (c. 34.), et Cicero, I. de Legib. c. 6, ubi dicit, quod lex sit « iuris atque iniuriae regula ». — De duplici iustitia cfr. supra pag. 121, nota 3.
    Compare Aristotle, Magna Moralia I, c. 31 (c. 34), and Cicero, On the Laws I, c. 6, where he says that law is « the rule of right and of wrong ». — On the twofold justice compare above p. 121, note 3.
  27. 4
    Cfr. Isidor., Comment. sive Qq. in Exod. c. 29; supra in Hexaëm. collat. 21. n. 7-10. et III. Sent. d. 37. a. 2. q. 1-3.
    Compare Isidore, Commentary or Questions on Exodus c. 29; above in the Hexaëmeron, collatio 21, n. 7-10, and III Sent. d. 37, a. 2, q. 1-3.
  28. 5
    Vide Tob. 4, 16; Matth. 7, 12. et Luc. 6, 31. — August., de Mendacio, c. 19. n. 40: Innocentia est, qua nulli nocemus; benevolentia, qua etiam prosumus cui possumus. Cfr. XIX. de Civ. Dei, c. 16. — In seqq. secuti sumus A, paulo brevius legunt B D, adhuc brevius et corrupte edd.
    See Tobias 4:16; Matthew 7:12 and Luke 6:31. — Augustine, On Lying, c. 19, n. 40: Innocence is that by which we harm no one; benevolence, that by which we are even of profit to whom we can. Compare City of God XIX, c. 16. — In what follows we have followed A; B D read a little more briefly, the editions more briefly still and corruptly.
  29. 6
    Vat. quae; sed sententia ipsa est obscure vel corrupte dicta, sed explicata infra col. 5. n. 11-15.
    The Vatican codex [reads] quae; but the sentence itself is obscurely or corruptly worded, though it is explained below in collatio 5, n. 11-15.
  30. 7
    Epist. I. Ioan. 2, 16.
    I John 2:16. ---
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