COLLATION I.
On the four motives inducing the observance of the divine precepts and on the Decalogue in general.
Summary. - Introduction, number 1. Part I. On the motives for observance. Four things move us to observe the precepts, 2. - First, the authority of the one commanding, and indeed for a threefold reason, namely because He creates, governs, and saves us, 3-5.
Second, the threefold utility of observance, namely the obtaining of charisms, the revelation of the Scriptures, and the attainment of rewards, 6-9.
Third, the threefold peril of transgression, because the one who does not observe loses many goods, falls into abominable crimes, and merits eternal punishments, 10-12. - The last two are confirmed by Scripture, 13. - Fourth, the irreproachability of the commandments, shown in three ways, because 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 toward God and toward neighbor: hence the two tables, 21.
The first table with three precepts, which are appropriated to the three divine Persons, 22.
The second table with seven others, 23. 24.
1. If you wish to enter into life, keep the commandments. These words are written in Matthew and are the words of our Savior, in which the sum of our whole salvation is set forth for us with respect to two things: first, with respect to the reward of eternal retribution; there: If you wish to enter into life: second, with respect to the merit of human action, there: keep the commandments. And this is the right order, because the end moves the agent to apply himself toward the due end.
Let us therefore follow the form of this great Master; and before we say anything about these precepts, let us first speak about the observance of the precepts.
2. The Lord sets forth first the motive , then adds the act by which we can arrive at the due end. And it should be noted that there are four things which move us to observe the commandments of God. The first is the authority or dignity of the one commanding: the second is the utility of observance: the third is the peril of transgression: the fourth is the irreproachability of the commandments. Since therefore He who commands the precepts to be observed is of great authority, and the observance of the commandments is of great utility, and in transgression great peril consists, and the commandment is irreproachable: therefore there is no one who can have an excuse regarding the observance of the commandments.
3. First, therefore, the authority of the one commanding ought to move us to observe the commandments of God: because it is God who commands that the precepts be observed. For He is of great authority, which is evident from three things: first, because He Himself by His great power creates us; second, because by His wondrous wisdom He rules and governs us; third, because by His munificent benevolence He saves us.
First I say that He who commands that the commandments of God be observed is of great authority, because by His great power He creates us. Job: Your hands have made me and fashioned me wholly round about; and Deuteronomy 11: Your eyes have seen all the great works of God, which He did, that you might keep His commandments.
4. Second, He is of great authority, because by His wondrous wisdom He governs us. Whence Isaiah says: I am the Lord, teaching you profitable things, governing you in the way in which you walk. Would that you had heeded my commandments! Your peace would have been as a river. Psalm: I have kept your commandments and your testimonies, because all my ways are in your sight.
5. Third, He is of great authority, because by His munificent benevolence He saves us. Deuteronomy 10: And now, Israel, what does the Lord your God ask of you, except that you fear the Lord your God and walk in His ways and love Him and serve the Lord your God with your whole heart and with your whole soul, and keep the commandments of the Lord?
Lord, who created you; God, who governs you; your own, who saves you. — It is now evident that the authority of the one commanding ought first to move us to keep the commandments of God.
6. Second, the usefulness of observance ought to move us to observe the commandments of God. For in keeping the commandments of God there is manifold usefulness, which is reduced to three benefits. The first benefit is the obtaining of divine gifts; the second is the revelation of the Sacred Scriptures; the third is the attainment of heavenly rewards.
7. The first benefit, I say, in keeping the commandments of God is the obtaining of divine gifts: whence in John: If you love me, keep my commandments, and I will ask my Father, and He will give you another Paraclete.
8. The second benefit is the understanding of the sacred Scriptures; the Psalm: I have understood above the ancients, because I have sought your commandments. But how we may arrive at the understanding of the sacred Scriptures, Gregory shows: whence concerning the passage that 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 God's precepts the disciples were not illuminated, but by doing them they were illuminated"; because not the hearers of the law only, but the doers shall be justified . On account of this James says in his canonical epistle: Be doers of the word of God and not hearers only, deceiving yourselves: because if anyone is a hearer of the word of God only and not a doer, he shall be compared to a man considering the countenance of his birth in a mirror. If a man sees his own face ten times in a mirror, he still will not know it well; but if he sees the face of another man outside of a mirror, he knows it well: and this is because of the strong impression of the species upon the organ of sight along a straight line, but in a mirror there is no true intuition. Similarly, when a man hears the word of God, it seems to him that he understands it well, but it immediately departs; but when he puts it to experience by working well, then he understands it.
9. The third benefit of the observance of God's commandments is the attainment of heavenly rewards. Whence it is said in Proverbs: Keep my commandments, and you shall live; and my law as the pupil of the eye. This is the reason why God gave the observance of commandments to man when he was in paradise.
It is now clear that the benefit of observance ought to move us to observe God's commandments.
10. Third, the danger of transgression ought to move us to the observance of the commandments, because the transgressor of the commandments falls into many dangers: first, because he loses many goods; second, because he rushes into abominable crimes; third, because he merits eternal punishments. — First, I say, the danger of transgression ought to move us to keep God's commandments, because transgressors lose many goods; whence in Leviticus: If you will not hear my voice and will not do all my commandments, I will visit you with want and burning heat, which shall consume your eyes and consume your souls. He says: I will visit you with want: behold, the privation of all goods; and with burning heat, which shall consume your eyes and consume your souls, because it blinds the intellect of the true and takes away the affection for the good: and on account of this, in the person of the transgressor the Psalmist says: My strength has forsaken me, and the light of my eyes, and it itself is not with me.