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cod-al7b27_alalal-d63441.xml
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cod-al7b27_alalal-d63441.xml
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<title>Articulus 1</title>
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<witness xml:id="Bc" n="cod-al7b27">Paris 1894, v. 27</witness>
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<div xml:id="alalal-d63441"><!-- l2d21a1 -->
<head xml:id="alalal-d63441-Hd1e99">Articulus 1</head>
<head xml:id="alalal-d63441-Hd1e101" type="question-title">Tentatio quid sit per definitionem ?</head>
<p xml:id="alalal-d63441-d1e104">
<lb ed="#Bc" n="14"/>ARTICULUS I.
<lb ed="#Bc" n="15"/>Tentatio quid sit per definitionem ?
</p>
<p xml:id="alalal-d63441-d1e111">
<lb ed="#Bc" n="16"/>Incidunt autem circa primum
quin<lb break="no" ed="#Bc" n="17"/>que dubia: quorum primum est, Quid sit
<lb ed="#Bc" n="18"/>tentatio ?
<lb ed="#Bc" n="19"/>Secundum, Quis sit tentator ?
<lb ed="#Bc" n="20"/>Tertium, Utrum tentatio sit
appe<lb break="no" ed="#Bc" n="21"/>tenda ?
<lb ed="#Bc" n="22"/>Quartum, Utrum omnis tentatio sit
<lb ed="#Bc" n="23"/>peccatum, vel cum peccato necessario ?
<lb ed="#Bc" n="24"/>Quintum, An omnis tentatio sit a
dia<lb break="no" ed="#Bc" n="25"/>bolo?
</p>
<p xml:id="alalal-d63441-d1e135">
<lb ed="#Bc" n="26"/>AD PRIMUM Sic proceditur :
<lb ed="#Bc" n="27"/>
<name xml:id="alalal-d63441-Nd1e141">Cassiodorus</name> in Origine super Psalmos
<lb ed="#Bc" n="28"/>dicit, <quote xml:id="alalal-d63441-Qd1e145"> Tentatio est assimilatio boni ad
<lb ed="#Bc" n="29"/>fallendum. </quote>
</p>
<p xml:id="alalal-d63441-d1e152">
<lb ed="#Bc" n="30"/>Magister Hugo de sancto Victore sic
<lb ed="#Bc" n="31"/>diffinit : <quote xml:id="alalal-d63441-Qd1e158"> Tentare est callide experiri, et
<lb ed="#Bc" n="32"/>ante violentam impulsionem quasi
qui<lb break="no" ed="#Bc" n="33"/>busdam blandis conatibus probare. </quote>
</p>
<p xml:id="alalal-d63441-d1e166">
<lb ed="#Bc" n="34"/>Objicitur autem contra primam
diffi<lb break="no" ed="#Bc" n="35"/>nitionem : quia
<lb ed="#Bc" n="36"/>1. Genes. XXII: 1: <quote xml:id="alalal-d63441-Qd1e176" source="http://scta.info/resource/gen22_1@5-7">Tentavit Deus
Abra<cb ed="#Bc" n="b"/><lb ed="#Bc" n="37" break="no"/>ham</quote>: constat autem, quod non ad
fallen<lb break="no" ed="#Bc" n="38"/>dum: ergo illa diffinito non convenit
<lb ed="#Bc" n="39"/>omni tentationi.
</p>
<p xml:id="alalal-d63441-d1e184">
<lb ed="#Bc" n="40"/>2. Item, Glossa, ibidem, Tentare pro
<lb ed="#Bc" n="41"/>eo quod est probare dicimus : unde
scri<lb break="no" ed="#Bc" n="42"/>ptum est, Tenéat vos Dominus Deus
ve<lb break="no" ed="#Bc" n="43"/>ster, ut palam fiat utrum diligatis eum
<lb ed="#Bc" n="44"/>an non ? Vires enim dilectionis suae
<lb ed="#Bc" n="45"/>ignorat homo nisi experimento
cogno<lb break="no" ed="#Bc" n="46"/>scat: ergo videtur, quod non sit semper
<lb ed="#Bc" n="47"/>tentatio ad fallendum.
</p>
<p xml:id="alalal-d63441-d1e204">
<lb ed="#Bc" n="48"/>3. Si dicas, quod intelligit Cassiodorus
<lb ed="#Bc" n="49"/>de tentatione diaboli. Contra : Diabolus
<lb ed="#Bc" n="50"/>non semper tentat in assimilatione boni,
<lb ed="#Bc" n="51"/>sed potius quandoque de aperto malo:
<lb ed="#Bc" n="52"/>ergo adhuc non convenit illa diffinitio,
<lb ed="#Bc" n="53"/>ut videtur.
</p>
<p xml:id="alalal-d63441-d1e220">
<lb ed="#Bc" n="54"/>4. Item, Tentatio est ad acceptionem
<lb ed="#Bc" n="55"/>experimenti, ut videtur dicere Glossa
<lb ed="#Bc" n="56"/>super Genesim. Tentator autem (ut dicit
<lb ed="#Bc" n="57"/>Philosophus) non accipit experimentum
<lb ed="#Bc" n="58"/>scientia, sed ignorantiae semper: ergo
<lb ed="#Bc" n="59"/>videtur, quod diabolus tentando
num<lb break="no" ed="#Bc" n="60"/>quam accipit experimentum peccati
no<lb break="no" ed="#Bc" n="61"/>stri, sed remanebit ignorans peccatum.
</p>
<p xml:id="alalal-d63441-d1e240">
<lb ed="#Bc" n="62"/>Si dicas, quod hoc non est
intelligen<lb break="no" ed="#Bc" n="63"/>dum de tentatione diaboli, de qua
Ma<lb break="no" ed="#Bc" n="64"/>gister hic agit, sed de tentatione
tenta<lb break="no" ed="#Bc" n="65"/>toris in scibilibus, quia tentator imitatur
<lb ed="#Bc" n="66"/>dialecticum. Contra : Dicit Augustinus
<lb ed="#Bc" n="67"/>in libro Questionum Veteris,et Novi
Te<lb break="no" ed="#Bc" n="68"/>stamenti, In illa questione, Tentatio vos
<lb ed="#Bc" n="69"/>non apprehendat, etc.:<quote xml:id="alalal-d63441-Qd1e259"> Omne quod
pro<lb break="no" ed="#Bc" n="70"/>batum non est, tentatur, et in dubium
<lb ed="#Bc" n="71"/>venit 2: </quote> ergo hoc idem est quod. dicit
<lb ed="#Bc" n="72"/>Philosophus : ergo tentator numquam
<lb ed="#Bc" n="73"/>accipit experimentum scientia.
</p>
<p xml:id="alalal-d63441-d1e272">
<lb ed="#Bc" n="74"/>CONTRA SECUNDAM DIFFINITIONEM Sic
pro<lb break="no" ed="#Bc" n="75"/>ceditur :
</p>
<p xml:id="alalal-d63441-d1e279">
<lb ed="#Bc" n="76"/>Videtur enim falsum quod dicit,
<lb ed="#Bc" n="77"/>
<quote xml:id="alalal-d63441-Qd1e285"> Tentare est callide experiri: </quote> quia
<lb ed="#Bc" n="78"/>1. Dicit Augustinus in libro
memo<lb break="no" ed="#Bc" n="79"/>rato : <quote xml:id="alalal-d63441-Qd1e292"> In tentatione robusti omnino
<lb ed="#Bc" n="80"/>esse debemus, scientes non ad diminu-
<pb ed="#Bc" n="354"/>
<cb ed="#Bc" n="a"/>
<lb ed="#Bc" n="1"/>tionem nostram proficere, sed ad aug~-
<lb ed="#Bc" n="2"/>mentum, si modo equo animo_
tole<lb break="no" ed="#Bc" n="3"/>remus propter Christum. </quote> Constat
au<lb break="no" ed="#Bc" n="4"/>tem, quod haec non est interrogatio
<lb ed="#Bc" n="5"/>callida, nec callide experiri.
</p>
<p xml:id="alalal-d63441-d1e313">
<lb ed="#Bc" n="6"/>2. Videtur etiam, quod seqvens pars
<lb ed="#Bc" n="7"/>non conveniat, quia numquam est
im<lb break="no" ed="#Bc" n="8"/>pulsus violentus in tentatione. Dicit enim
<lb ed="#Bc" n="9"/>Gregorius, et Bernardus, quod
debi<lb break="no" ed="#Bc" n="10"/>lis est hostis, qui non potest vincere nisi
<lb ed="#Bc" n="11"/>volentem : ergo nulli potest facere
impul<lb break="no" ed="#Bc" n="12"/>sum violentum.
</p>
<p xml:id="alalal-d63441-d1e331">
<lb ed="#Bc" n="13"/>3. Item, Quod sequitur, non semper
<lb ed="#Bc" n="14"/>convenit, <quote xml:id="alalal-d63441-Qd1e337"> blandis conatibus probare: </quote>
<lb ed="#Bc" n="15"/>quia, ut infra in questione habebitur,
<lb ed="#Bc" n="16"/>quandoque tentando comminando terret,
<lb ed="#Bc" n="17"/>quandoque autem desperando frangit,
<lb ed="#Bc" n="18"/>quandoque autem opprimendo rapit: et
<lb ed="#Bc" n="19"/>tune non probat blandis conatibus, ut
<lb ed="#Bc" n="20"/>videtur.
</p>
<p xml:id="alalal-d63441-d1e353">
<lb ed="#Bc" n="21"/>Solutio. Dicendum videtur, quod iste
<lb ed="#Bc" n="22"/>diffinitiones non intelliguntur de
tenta<lb break="no" ed="#Bc" n="23"/>tione qua tentat Deus, et homo: sed de
<lb ed="#Bc" n="24"/>illa quae est motus et instinctus ad_
illi<lb break="no" ed="#Bc" n="25"/>citum, a diabolo, vel a carne vel a
<lb ed="#Bc" n="26"/>mundo procedens.
</p>
<p xml:id="alalal-d63441-d1e369">
<lb ed="#Bc" n="27"/>Et ad hoc intelligendum, sciendum
<lb ed="#Bc" n="28"/>quod ftentatio dicitur multis modis :
<lb ed="#Bc" n="29"/>quandoque enim est interrogatio
expe<lb break="no" ed="#Bc" n="30"/>rimentiin scibilibus secundum
intelle<lb break="no" ed="#Bc" n="31"/>ctum speculativum: et hoc potest esse
<lb ed="#Bc" n="32"/>duobus modis, scilicet circa universalia
<lb ed="#Bc" n="33"/>principia artis, quibus scilis non neces—
<lb ed="#Bc" n="34"/>sario scitur ars, ignoratis tamen
necessa<lb break="no" ed="#Bc" n="35"/>rio ignoratur : et hoc modo tentator
<lb ed="#Bc" n="36"/>imitatur dialecticum qui procedit ex
<lb ed="#Bc" n="37"/>communibus quae inveniuntur in
singu<lb break="no" ed="#Bc" n="38"/>lis, et numquam accipit experimentum
<lb ed="#Bc" n="39"/>scientie, sed ignorantie. Quandoque
<lb ed="#Bc" n="40"/>autem tentat circa propria, quibus scitis
<lb ed="#Bc" n="41"/>necessario sciuntur conclusiones propric
<lb ed="#Bc" n="42"/>arti, et ille tentator accipit
experimen<lb break="no" ed="#Bc" n="43"/>tum et ignorantia et scientie: et hoe
<lb ed="#Bc" n="44"/>modo non agitur hic de tentatione.
</p>
<p xml:id="alalal-d63441-d1e412">
<lb ed="#Bc" n="45"/>Est item fentatio probatio per
expe<lb break="no" ed="#Bc" n="46"/>rimentum operis, ut habeatur certitudo
<cb ed="#Bc" n="b"/>
<lb ed="#Bc" n="47"/>quantitatis virtutis quae inest, cujus ex:
<lb ed="#Bc" n="48"/>perimentum utile est, vel ad humiliatig.
<lb ed="#Bc" n="49"/>nem si est parva, et creditur esse ma.
<lb ed="#Bc" n="50"/>gna: vel ad presumendum de Deo gj est
<lb ed="#Bc" n="51"/>magna, et creditur esse parva: vel aq
<lb ed="#Bc" n="52"/>exercitium im quantitate meriti: et hog
<lb ed="#Bc" n="53"/>modo Deus tentat Sanctos, ut dicit Ay.
<lb ed="#Bc" n="54"/>gustinus in libro Questionum Veteris o¢
<lb ed="#Bc" n="55"/>Novi Testament: <quote xml:id="alalal-d63441-Qd1e440"> Est et alia tentatio
<lb ed="#Bc" n="56"/>qua tentatus est Abraham, et Tobias,
<lb ed="#Bc" n="57"/>Job, famuli Dei: ut Abraham per triby.
<lb ed="#Bc" n="58"/>lationem oblati unici et dilectissimi filii,
<lb ed="#Bc" n="59"/>ut uberiorem justitie fructum haberet aq
<lb ed="#Bc" n="60"/>zternam gloriam. Job autem amissione
<lb ed="#Bc" n="61"/>totius substantia, ut augmentaretur
dj<lb break="no" ed="#Bc" n="62"/>vitiis locupletatus in ccelo et in terra,
<lb ed="#Bc" n="63"/>Tobias vero cecitatem luminum passus,
<lb ed="#Bc" n="64"/>sic provectior exstitit ut ad presens
glo<lb break="no" ed="#Bc" n="65"/>riosus fieret acceptis oculis, et in futurum
<lb ed="#Bc" n="66"/>servaretur ei claritas perpetua: quia ad
<lb ed="#Bc" n="67"/>hoc probantur justi, ut proficiant : et hoc
<lb ed="#Bc" n="68"/>modo tentat Deus. </quote>
</p>
<p xml:id="alalal-d63441-d1e472">
<lb ed="#Bc" n="69"/>Item, Tertio modo est fentatio,
inter<lb break="no" ed="#Bc" n="70"/>rogatio per flagella: et hoc duobus
mo<lb break="no" ed="#Bc" n="71"/>dis, scilicet utrum sit fidelis, ut homo,
<lb ed="#Bc" n="72"/>non ut Deus hoc cognoscat : et hoc modo
<lb ed="#Bc" n="73"/>dicitur : Deus tentavit eos, et invenit eos
<lb ed="#Bc" n="74"/>dignos se. Impii interrogatio ut
reco<lb break="no" ed="#Bc" n="75"/>gnoscatur: quia, sicut dicit Gregorius,
<lb ed="#Bc" n="76"/>
<quote xml:id="alalal-d63441-Qd1e491"> Oculos quos culpa clausit, pcoena
ape<lb break="no" ed="#Bc" n="77"/>rit: </quote> et de hoc dicit Augustinus in pre- .
<lb ed="#Bc" n="78"/>dicto libro;: <quote xml:id="alalal-d63441-Qd1e498"> Propter diffidentiam
ten<lb break="no" ed="#Bc" n="79"/>tantur Judei, ut angustiati pcenitentes
<lb ed="#Bc" n="80"/>redeant in viam: cum enim diffiderent
<lb ed="#Bc" n="81"/>de providentia Dei, tentati sunt a
ser<lb break="no" ed="#Bc" n="82"/>pentibus, ut dolore correpti
emendaren<lb break="no" ed="#Bc" n="83"/>tur. </quote> Deus enim sic tentat, ut corrigat
<lb ed="#Bc" n="84"/>hujusmodi homines.
</p>
<p xml:id="alalal-d63441-d1e515">
<lb ed="#Bc" n="85"/>Quarto modo dicitur fentatio, probatio
<lb ed="#Bc" n="86"/>divinee providentiae vel divini verbi,
<lb ed="#Bc" n="87"/>utrum ita sit ut Scriptura dicit: et hoe
<lb ed="#Bc" n="88"/>contingit duobus modis, scilicet per
con<lb break="no" ed="#Bc" n="89"/>trarium actum provocantem Deum: ¢t.
<lb ed="#Bc" n="90"/>hoc fit quando diffiditur de potestate Dei,
<lb ed="#Bc" n="91"/>et creditur non esse potéstas, sicut Judai
<lb ed="#Bc" n="92"/>fecerunt, sicut dicitur in Psalmo cv, 14:
<lb ed="#Bc" n="93"/>Tentaverunt Deum in deserto. Kit alibi,
<pb ed="#Bc" n="355"/>
<cb ed="#Bc" n="a"/>
<lb ed="#Bc" n="1"/>Tentaverunt me patres vestri, et
proba<lb break="no" ed="#Bc" n="2"/>verunt me, et viderunt operea mea 4: et
<lb ed="#Bc" n="3"/>hanc tentationem vocat Augustinus
divi<lb break="no" ed="#Bc" n="4"/>nam, eo quod illa est tentare Deum, ct
<lb ed="#Bc" n="5"/>illa est gravissima. Alio modo est
expe<lb break="no" ed="#Bc" n="6"/>rimentum querere apud Deum, quant
<lb ed="#Bc" n="7"/>sit estimationis is qui tentat, utrum
mi<lb break="no" ed="#Bc" n="8"/>raculum pro ¢o velit facere potius quam
<lb ed="#Bc" n="9"/>periclitetur : et hoc modo dixit Deus ad
<lb ed="#Bc" n="10"/>diabolum, Matth. iw, 7: Non tentabis
<lb ed="#Bc" n="11"/>Dominum Deum tuum. De primo dicit
<lb ed="#Bc" n="12"/>Augustinus in libro eodem qui dictus est:
<lb ed="#Bc" n="13"/>
<quote xml:id="alalal-d63441-Qd1e569"> Non sine providentia, ut arbitror,
ma<lb break="no" ed="#Bc" n="14"/>gister Gentium Apostolus, non ut
tenta<lb break="no" ed="#Bc" n="15"/>tio nos non apprehendat, exoptat, sed ut
<lb ed="#Bc" n="16"/>humana duntaxat: quia divina tentatio
<lb ed="#Bc" n="17"/>perniciem parit. Hac enim Judai
ap<lb break="no" ed="#Bc" n="18"/>prehensis, a serpentibus perierunt :
<lb ed="#Bc" n="19"/>agentes enim sub lege Dei, de
providen<lb break="no" ed="#Bc" n="20"/>tia ejus dubitabant : ac per hoc ne divina
<lb ed="#Bc" n="21"/>nos, sed humana tentatio apprehendat,
<lb ed="#Bc" n="22"/>hortatur. Hic enim tentari a Deo dicitur,
<lb ed="#Bc" n="23"/>qui sub nomine ejus agens, ab idolis
<lb ed="#Bc" n="24"/>sperat salutem: quia non habet Deum
<lb ed="#Bc" n="25"/>probatum .</quote> Et intelligit Augustinus
<lb ed="#Bc" n="26"/>quod talis dicitur Deum tentare. De
se<lb break="no" ed="#Bc" n="27"/>cundo autem modo tentationis divine
<lb ed="#Bc" n="28"/>dicitur in Glossa Deuter. vi, 16, quod
<lb ed="#Bc" n="29"/>tentat Deum qui habens quod faciat,
<lb ed="#Bc" n="30"/>sine ratione committit se periculis,
ex<lb break="no" ed="#Bc" n="31"/>periens utrum possit liberari a Deo.
<lb ed="#Bc" n="32"/>Quinto modo dicitur tenfatio,
interro<lb break="no" ed="#Bc" n="33"/>gatio per meditationem de auxilio quod
<lb ed="#Bc" n="34"/>potest impendere homo: et cum
inveni<lb break="no" ed="#Bc" n="35"/>tur homo debilis desperare de adjutorio
<lb ed="#Bc" n="36"/>humano: et hance tentationem (ut dicit
<lb ed="#Bc" n="37"/>Augustinus) optat nobis Apostolus, i ad
<lb ed="#Bc" n="38"/>Corinth. x, 18, cum dicit: Zentatio vos
<lb ed="#Bc" n="39"/>non apprehendat nist humana. Et heec
<lb ed="#Bc" n="40"/>sunt verba Augustini: <quote xml:id="alalal-d63441-Qd1e630"> Humana autem
<lb ed="#Bc" n="41"/>tentatio salutaris est: quia sicut de Deo
<lb ed="#Bc" n="42"/>teniare perniciosum est, ita de homine
<lb ed="#Bc" n="43"/>desperare propter Deilegem
saluberri<lb break="no" ed="#Bc" n="44"/>mum est.</quote> Dicitur autem ab eodem
<lb ed="#Bc" n="45"/>Augustino etiam humana tentatio ibi-
<cb ed="#Bc" n="b"/>
<lb ed="#Bc" n="46"/>dem : qua tentamur ab homine
secun<lb break="no" ed="#Bc" n="47"/>dum humanum sensum: et desperatur
<lb ed="#Bc" n="48"/>de nobis sub lege Dei agentibus: et ideo
<lb ed="#Bc" n="49"/>tribulamur ab homine : et haec sunt ejus
<lb ed="#Bc" n="50"/>verba: <quote xml:id="alalal-d63441-Qd1e657"> Feniatio, inquit, vos non
ap<lb break="no" ed="#Bc" n="51"/>prehendat nisi humana: ut propter
le<lb break="no" ed="#Bc" n="52"/>gem Dei ab hominibus tentati, fortes
in<lb break="no" ed="#Bc" n="53"/>vyeniamur, dubitantibus de nobis
homi<lb break="no" ed="#Bc" n="54"/>nibus carnalibus : Deo autem probati
<lb ed="#Bc" n="55"/>simus, quia qui probati non sunt,
ten<lb break="no" ed="#Bc" n="56"/>tantur ut emendentur. </quote>
</p>
<p xml:id="alalal-d63441-d1e674">
<lb ed="#Bc" n="57"/>Nullo istoruam modcrum sumitur
fen<lb break="no" ed="#Bc" n="58"/>tatio prout est diffinita in prehabitis
dif<lb break="no" ed="#Bc" n="59"/>finitionibus. Sed dicitur quinto modo,
<lb ed="#Bc" n="60"/>quando sub simulatione boni apparentis
<lb ed="#Bc" n="61"/>machinatur malum tentator, ut inclinet
<lb ed="#Bc" n="62"/>consensum voluntatis ad illicitum: et
<lb ed="#Bc" n="63"/>hee tentatio est quandoque ab hoste,
<lb ed="#Bc" n="64"/>quandoque a carne, et quandogque a
<lb ed="#Bc" n="65"/>mundo, ut infra patebit.
</p>
<p xml:id="alalal-d63441-d1e696">
<lb ed="#Bc" n="66"/>Secundum hoc igitur respondendum
<lb ed="#Bc" n="67"/>est ad objecta, dicendo ad primum et
se<lb break="no" ed="#Bc" n="68"/>cundum, quod non intelliguntur de illis
<lb ed="#Bc" n="69"/>tentationibus quibus tentat Deus vel
<lb ed="#Bc" n="70"/>homo.
</p>
<p xml:id="alalal-d63441-d1e709">
<lb ed="#Bc" n="71"/>Ad aliud dicendum, quod malum ut
<lb ed="#Bc" n="72"/>malum non movet appetitum: sed
opor<lb break="no" ed="#Bc" n="73"/>tet, quod sit in ratione boni ut nunc: et
<lb ed="#Bc" n="74"/>hoc vocatur assimilatio boni: et bene
<lb ed="#Bc" n="75"/>potest esse, quod tentat de eo quod est
<lb ed="#Bc" n="76"/>aperte peccatum, et tunc in ratione boni
<lb ed="#Bc" n="77"/>est non simpliciter, sed ut tunc: ut
for<lb break="no" ed="#Bc" n="78"/>nicatio est aperte malum, sed tamen
ha<lb break="no" ed="#Bc" n="79"/>bet delectatio ut nunc, ex cujus specie
<lb ed="#Bc" n="80"/>movet tentalionem. ,
</p>
<p xml:id="alalal-d63441-d1e734">
<lb ed="#Bc" n="81"/>Ad aliud dicendum, quod diabolus
<lb ed="#Bc" n="82"/>non tentat ut experiatur, sed potius ut
<lb ed="#Bc" n="83"/>inclinet consensum: unde ille rationes
<lb ed="#Bc" n="84"/>non valent. Et quod dicit Augustinus,
<lb ed="#Bc" n="85"/>intelligitur de tentatione hominis qua
<lb ed="#Bc" n="86"/>tentat Deum: divina enim tentatio ab eo
<lb ed="#Bc" n="87"/>vocatur illa qua tentatur Deus, ut prius
<lb ed="#Bc" n="88"/>habitum est.
</p>
<p xml:id="alalal-d63441-d1e754">
<lb ed="#Bc" n="89"/>Ap iw quod objicitur de secunda dif-
<pb ed="#Bc" n="356"/>
<cb ed="#Bc" n="a"/>
<lb ed="#Bc" n="1"/>finitione, dicendum quod. callide non
<lb ed="#Bc" n="2"/>experitur diabolus scientiam peccati: sed
<lb ed="#Bc" n="3"/>potius inclinabilitatem consensus
consi<lb break="no" ed="#Bc" n="4"/>derat callide, etin quod vitium facilius
<lb ed="#Bc" n="5"/>inclinetur, ut ipsi paret decipulam.
</p>
<p xml:id="alalal-d63441-d1e774">
<lb ed="#Bc" n="6"/>Ad atv dicendum, quod violentus
<lb ed="#Bc" n="7"/>tmpulsus dicitur duobus modis, scilicet
<lb ed="#Bc" n="8"/>a violentia vim inferente, vel a violentia
<lb ed="#Bc" n="9"/>trahente et instigante : et hoc ultimo
mo<lb break="no" ed="#Bc" n="10"/>do sumitur in diffinitione.
</p>
<p xml:id="alalal-d63441-d1e787">
<lb ed="#Bc" n="11"/>Ad aliud dicendum, quod ille
tenta<lb break="no" ed="#Bc" n="12"/>tiones quibus comminando terret, et
hu<lb break="no" ed="#Bc" n="13"/>jusmodi,etiam procedunt ex blandimento
<lb ed="#Bc" n="14"/>proprii boni: nihil enim timetur nisi
<lb ed="#Bc" n="15"/>propter nimium amorem proprii boni,
<lb ed="#Bc" n="16"/>ut dicit Augustinus. Quod autem dicitur,
<lb ed="#Bc" n="17"/>
<quote xml:id="alalal-d63441-Qd1e804"> opprimendo rapit, et desperando
fran<lb break="no" ed="#Bc" n="18"/>git, </quote> illa duo non dicunt primum motum
<lb ed="#Bc" n="19"/>tentationis, sed potius effectum
sequen<lb break="no" ed="#Bc" n="20"/>tem consensum et opus peccati: et-ideo
<lb ed="#Bc" n="21"/>non proprie sunt machinationes
tenta<lb break="no" ed="#Bc" n="22"/>tionis, sed effectus quos facit in peccante
<lb ed="#Bc" n="23"/>qui dedit demoni in se locum per
meri<lb break="no" ed="#Bc" n="24"/>tum peccati.
</p>
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