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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 sanctifices8. — 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

p. 520 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 Dei1, quia hoc est opus Dei. Ideo in principio rogemus Deum etc.

2. Memento etc. Dicebam vobis2, 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. Sequitur3: 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 moralia4; 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 dicit5: 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 Dei6. 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 una7, 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 posterius8 secundum

p. 521 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 animarum1. — 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 iucunditatis2.

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 respondere3.

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 exsultando4; 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 Apostolus5: 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 Deus6: 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 aquis7, id est affectiones saeculares a divinis. — Quarto requiritur electio iusta sive recta, ut ordinate fiant omnia nostra opera, secundum quod debent; et hoc notatur

p. 522 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 volatilia1. — Sexto requiritur informatio caritativa, ut sint2 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 dicit3: 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 peccatum4. — 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 peccati5; 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 religatio6. — 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 Psalmus7: Ab occultis meis munda me, Domine, et ab alienis parce servo tuo.

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English Translation
p. 519

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 day8. — 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

p. 520 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 day1, because this is the work of God. Therefore at the beginning let us pray to God, etc.

2. Remember, etc. I was telling you2 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 follows3: 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 leisuretr., 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 precepts4; 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 says5: 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 God6. 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 possession7, 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 after8 with respect

p. 521 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 souls1. — 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 amusement2.

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 answer3.

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 exulting4; 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 says5: 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 said6: 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 waters7, 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

p. 522 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 things1. — Sixthly charitable informing is required, that our works may be2 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 says3: 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 sin4. — 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 sin5; 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 again6. — 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 says7: From my secret sins cleanse me, O Lord, and from those of others spare thy servant.

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Apparatus Criticus
  1. 8
    Exod. 20, 8. — Seq. locus est Ps. 102, 17. et 18. Cfr. III. Sent. d. 37. dub. 3.
    Exodus 20:8. — The following passage is Psalm 102:17 and 18. Compare III Sentences, d. 37, dubium 3.
  2. 1
    Cfr. Act. 13, 14. seqq.; 15, 21; 17, 2; 18, 4.
    Compare Acts 13:14 and following; 15:21; 17:2; 18:4.
  3. 2
    Supra collat. 1. n. 21. 22. et collat. 2. n. 3. 4.
    Above, collation 1, nn. 21, 22, and collation 2, nn. 3, 4.
  4. 3
    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.
    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.
  5. 4
    Codd. (cum aliquibus variantibus) corrupte: decalogus non habuit necessitatem nisi pro tempore, morale autem necesse fuit pro omni.
    The codices read corruptly (with some variants): the decalogue had no necessity except for a time, but the moral was necessary for every time.
  6. 5
    Epist. I. 3, 15.
    I Peter 3:15.
  7. 6
    Cfr. supra pag. 203, nota 8. et pag. 220, nota 4.
    Compare above, page 203, note 8, and page 220, note 4.
  8. 7
    Respicitur definitio aeternitatis a Boethio data; cfr. supra pag. 89, nota 1. Vide etiam in Hexaëm. collat. 1. n. 15.
    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.
  9. 8
    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.).
    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).
  10. 1
    Cfr. supra Breviloq. p. II. c. 2. — Superius cum D posuimus in limbo existentes pro in sepulcro; B in verbo (!) existentes.
    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 (!).
  11. 2
    Cfr. supra opusculum de Reductione artium ad theolog. n. 2.
    Compare above, the opusculum On the Reduction of the Arts to Theology, n. 2.
  12. 3
    Scilicet ad calumniam Iudaeorum.
    That is, to the Jews' cavil.
  13. 4
    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.).
    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).
  14. 5
    Eph. 5, 1. — Seq. locus est Luc. 6, 36. De operibus misericordiae vide Matth. 25, 35. et 36.
    Ephesians 5:1. — The following passage is Luke 6:36. On the works of mercy see Matthew 25:35 and 36.
  15. 6
    Gen. 1, 3. Ibid. v. 6. et 8. est seq. locus.
    Genesis 1:3. The following passage is in the same place, vv. 6 and 8.
  16. 7
    Gen. 1, 9: Congregentur aquae... et appareat arida. Ibid. v. 11. habetur seq. locus.
    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.
  17. 1
    Cfr. Gen. 1, 20-23.
    Compare Genesis 1:20-23.
  18. 2
    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.
    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.
  19. 3
    Gen. 1, 26. et 27: Faciamus hominem ad imaginem et similitudinem nostram... Et creavit Deus hominem ad imaginem suam.
    Genesis 1:26 and 27: Let us make man to our image and likeness... And God created man to his own image.
  20. 4
    Cfr. tom. III. pag. 832, nota 3.
    Compare tome III, page 832, note 3.
  21. 5
    Ioan. 8, 34: Omnis, qui etc.
    John 8:34: Whosoever, etc.
  22. 6
    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.).
    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).
  23. 7
    Psalm. 18, 13. et 14.
    Psalm 18:13 and 14.
Translator’s Notes
  1. tr.
    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. ---