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ahsh-l3p2in3t1q1c1.xml
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<?xml version="1.0" encoding="UTF-8"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng" type="application/xml" schematypens="http://purl.oclc.org/dsdl/schematron"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
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<title>III, P. 2, Inq. 3, T. 1, Q. 1, C. 1 DE UTILITATE LATIONIS LEGIS.</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>III, P. 2, Inq. 3, T. 1, Q. 1, C. 1 DE UTILITATE LATIONIS LEGIS.</title>
<date when="2017-10-16">October 16, 2017</date>
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<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
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<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
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<div xml:id="starts-on"/>
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<body>
<div xml:id="ahsh-l3p2in3t1q1c1">
<head xml:id="ahsh-l3p2in3t1q1c1-Hd1e102">III, P. 2, Inq. 3, T. 1, Q. 1, C. 1</head>
<head xml:id="ahsh-l3p2in3t1q1c1-Hd1e105">DE UTILITATE LATIONIS LEGIS.</head>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e108">
<lb ed="#Qd"/>Quentum ad primum sic proceditur: a. <title>Rom.</title>
5, 20: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e112" source="http://scta.info/resource/rom5_20">Lex subintrauit, ut abundaret delictum</quote>,
<lb ed="#Qd"/><title>Glossa</title><!--1-->: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e117">Naturale iustitiae ingenium, nisi ha<lb ed="#Qd"/>beat
quod respiciat et veneretur, non facile pro<lb ed="#Qd"/>ficit,
sed aegrotat, et supervenientibus cedit pec<lb ed="#Qd"/>catis</quote>.
Et appellat illud ingenium idem<!--b--> quod
<lb ed="#Qd"/>legem naturalem sive vivacitatem discernendi,
<lb ed="#Qd"/>quae venit ex lege naturali, et vult dicere quod,
<lb ed="#Qd"/>nisi homo habeat principium quo<!--c--> respiciat in
<lb ed="#Qd"/>summum bonum et mercedem, non proiicit, sed
<lb ed="#Qd"/>aegrotat. Sed per legem Moysi respicit homo
<lb ed="#Qd"/>Deum tamquam auctorem<!--d--> et veneratur tam<lb ed="#Qd"/>quam<!--e-->
retributorem, quia ad hoc ei data est<!--f-->;
<lb ed="#Qd"/>ergo lex Moysi fuit<!--g--> danda homini et<!--h--> ferenda.
</p>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e145">
<lb ed="#Qd"/>b. Secunda ratio. I ad <title>Tim.</title> 1, 8: <quote>Scimus quia
<lb ed="#Qd"/>Lex bona est si quis ea legitime utatur</quote>, scilicet
<lb ed="#Qd"/>ut per eam cognoscat morbum et quaerat medi<lb ed="#Qd"/>cum.
Supposito ergo quod natura humana aegra
<lb ed="#Qd"/>est, obicitur sic: Omni aegrotanti necessaria<!--i-->
<lb ed="#Qd"/>sive utilis est cognitio morbi sui et quaesitio
<lb ed="#Qd"/>medici; sed lex Moysi hoc facit, quia facit<!--k--> co<lb ed="#Qd"/>gnoscere
morbum, scilicet peccatum, et quaerere
<lb ed="#Qd"/>medicum, scilicet Deum. Unde <title>Glossa</title><!--2-->, super
<lb ed="#Qd"/>illud <title>Rom.</title> 5, 20: <quote>Lex subintravit</quote> etc.: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e168">Ad hoc
<lb ed="#Qd"/>data est<!--l--> Lex, ut homo, deficiens in praeceptis et
<lb ed="#Qd"/>factus<!--m--> praevaricator, liberatorem salvatoremque<!--n-->
<lb ed="#Qd"/>requireret</quote>. Ergo necessaria sive utilis est<!--o--> lex
<lb ed="#Qd"/>Moysi humanae naturae, quae aegra est; Lex
<lb ed="#Qd"/>igitur fuit ferenda.
</p>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e183">
<lb ed="#Qd"/>Ad oppositum: 1. I ad<!--p--> <title>Cor.</title> 15, 56: <quote>Virtus
<lb ed="#Qd"/>peccati Lex</quote>, <title>Glossa</title><!--3-->: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e189">Lex prohibendo auget
<lb ed="#Qd"/>peccati cupiditatem</quote>. Sed nihil ad quod sequitur
<lb ed="#Qd"/>augmentum peccati est utile saluti; sed ad Le<lb ed="#Qd"/>gem
consequitur augmentum peccati; ergo non
<lb ed="#Qd"/>fuit lex Moysi utilis saluti; ergo non fuit ferenda.
</p>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e203">
<lb ed="#Qd"/>2. Si dicatur quod Lex non auget<!--q--> pecca<lb ed="#Qd"/>tum
nisi per occasionem solum<!--r--> et non per cau<lb ed="#Qd"/>sam
- contra hoc opponitur<!--s-->: Magis expe<lb ed="#Qd"/>dit
saluti animae quod tollatur causa et occasio
<lb ed="#Qd"/>peccati quam quod solum<!--t--> tollatur causa et oc<lb ed="#Qd"/>casio
remaneat. Cum ergo Lex sit occasio pec<lb ed="#Qd"/>cati
et augmenti<!--u--> eius, salubre esset animae quod
<lb ed="#Qd"/>tolleretur Lex neque daretur; non igitur erat
<lb ed="#Qd"/>ferenda.
</p>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e225">
<lb ed="#Qd"/>3. Tertia ratio. <title>Rom.</title> 7, 8: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e229" source="http://scta.info/resource/rom7_8">Occasione accepta,
<lb ed="#Qd"/>per mandatum peccatum<!--v--> operarum est in me
omnem concupiscentiam</quote>, <title>G 1 o s s a</title>Glossa<!--4-->: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e234">Aucta<!--x--> est
<lb ed="#Qd"/>concupiscentia ex prohibitione Legis</quote>. Ergo Lex
<lb ed="#Qd"/>inflammavit concupiscentiam; ergo noxia fuit et
<lb ed="#Qd"/>non expediens ad salutem; ergo non debuit dari.
</p>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e244">
<lb ed="#Qd"/>4. Quarta ratio. Nullum bonum ordinate datur
<lb ed="#Qd"/>quod nocet illi cui datur, sicut vinum, licet sit
<lb ed="#Qd"/>bonum, tamen non datur ordinate febricitanti,
<lb ed="#Qd"/>quia nocet illi. Si ergo Lex nocuit illis quibus
<lb ed="#Qd"/>dabatur, sicut patet per dictas<!--y--> auctoritates et
<lb ed="#Qd"/>per multas alias, patet quod non ordinate daba<lb ed="#Qd"/>tur;
sed non erat danda nisi ordinate; ergo non
<lb ed="#Qd"/>debuit clari. - Quod autem Lex<!--z--> noceret
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>illi cui dabatur, patet ex auctoritate <name>Apo<lb ed="#Qd"/>stoli</name>,
<title>Rom.</title> 7, 13: <quote>Peccatum per mandatum ope<lb ed="#Qd"/>ratum
est in me mortem<!--a--> ut fiat supra modum
<lb ed="#Qd"/>peccans peccatum</quote>.
</p>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e275">
<lb ed="#Qd"/>5. Quinta ratio. Omne obtenebrans animam
<lb ed="#Qd"/>plus nocet animae quam prosit; sed Lex obtene<lb ed="#Qd"/>brat
animam; ergo plus nocet animae quam pro<lb ed="#Qd"/>sit<!--b-->;
ergo non erat ferenda. - Minor patet
<lb ed="#Qd"/>per illud <title>Matth.</title> 4, 16: <quote>Populus, qui sedebat<!--c--> in
<lb ed="#Qd"/>tenebris</quote> etc., ibi dicit <name>Chrysostomus</name><!--1-->: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e290">Te<lb ed="#Qd"/>nebrae
erant maxime secundum Legem, quae non
<lb ed="#Qd"/>ad manifestandam Dei iustitiam data iuerat, sed
<lb ed="#Qd"/>ad puniendam duritiam cordis eorum, sicut ait
<lb ed="#Qd"/>Dominus<!--2-->: <quote>Propter duritiam cordis vestri<!--d--> Moyses
<lb ed="#Qd"/>ista mandavit</quote>, et non ad salvandos<!--e--> eos, sed
<lb ed="#Qd"/>excaecandos</quote>.
</p>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e307">
<lb ed="#Qd"/>6. Sexta ratio. <name ref="#Augustine">Augustinus</name>, <title>Contra Fau<lb ed="#Qd"/>stum</title><!--3-->:
<quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e316">Lex improbos praevaricationis reatu li<lb ed="#Qd"/>gat,
cum iubet quod non possunt implere</quote>. Sed
<lb ed="#Qd"/>praevaricationis reatus maxime nocet; ergo, cum,
<lb ed="#Qd"/>Lex liget, relinquitur quod Lex maxime nocet;
<lb ed="#Qd"/>plus igitur obest<!--f--> saluti animae quam prosit;
<lb ed="#Qd"/>ergo non erat<!--g--> ferenda.
</p>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e331">
<lb ed="#Qd"/>7. Septima ratio. <name ref="#Augustine">Augustinus</name>, in libro <title>De
<lb ed="#Qd"/>natura et gratia</title><!--4-->: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e340">Natura, qua homo ex Adam
<lb ed="#Qd"/>nascitur, indiget medico</quote>. Sed Lex non facit ad
<lb ed="#Qd"/>medicinam et curationem morbi, immo ad ipsam
<lb ed="#Qd"/>sequitur morbus et infirmitas; nocet ergo saluti
<lb ed="#Qd"/>animae; ergo non erat ferenda.
</p>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e354">
<lb ed="#Qd"/>8. Octava ratio. <title>Gal.</title> 3, 19: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e358" source="http://scta.info/resource/gal3_19">Lex propter trans<lb ed="#Qd"/>gressores
posita est</quote>, <title>Glossa</title><!--h5-->: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e363">Id est, ut homo
<lb ed="#Qd"/>superbe de suis viribus fidens, acciperet prae<lb ed="#Qd"/>cepta,
in quibus deficiens<!--i--> et factus praevari<lb ed="#Qd"/>cator
liberatorem salvatoremque requireret</quote>. Data
<lb ed="#Qd"/>est<!--k--> ergo Lex ut superborum cervix, quos fa<lb ed="#Qd"/>ceret
transgredi, humiliaretur, ut medicus opta<lb ed="#Qd"/>retur.
De intentione ergo Legis erat ut homo<!--l-->
<lb ed="#Qd"/>post aegritudinem medicum requireret et quod
<lb ed="#Qd"/>homo prius<!--m--> deficeret. Sed constat quod iste non
<lb ed="#Qd"/>est optimus modus adducendi<!--n--> ad medicum, qui
<lb ed="#Qd"/>est scilicet per aegritudinem; ergo, si <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e387">optimi est
<lb ed="#Qd"/>optima adducere<!--6--></quote>, non est autem<!--o--> adductio op<lb ed="#Qd"/>timi,
cum fit<!--p--> malum ut veniat bonum, ergo non
<lb ed="#Qd"/>fuit latio Legis bona, ut scilicet tactus homo
<lb ed="#Qd"/>praevaricator quaereret bonum.
</p>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e400">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Solutio: Dicendum quod necessitas fuit dandi
<lb ed="#Qd"/>legem Moysi et utilitas propter tres leges quas
<lb ed="#Qd"/>distinguit Apostolus, quae sunt: lex naturae, lex
<lb ed="#Qd"/>concupiscentiae sive lex fomitis et lex Evangelii
<lb ed="#Qd"/>sive gratiae. Et secundum hoc lex Moysi decurrit
<lb ed="#Qd"/>secundum tres rationes divinae dispensationis.
<lb ed="#Qd"/>Datur enim in adiutorium legis natu<lb ed="#Qd"/>rae,
et secundum hoc decurrit secundum mise<lb ed="#Qd"/>ricordiam.
Datur etiam in coercitionem legis pec<lb ed="#Qd"/>cati
vel fomitis, et secundum hoc decurrit secun<lb ed="#Qd"/>dum
rationem iustitiae. Item, datur in signum et
<lb ed="#Qd"/>significationem legis gratiae et directionem ad
<lb ed="#Qd"/>ipsam, et secundum hoc decurrit secundum ra<lb ed="#Qd"/>tionem
sapientiae. De primo habetur super illud
<lb ed="#Qd"/><title>Rom.</title> 5, 20: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e436" source="http://scta.info/resource/rom5_20">Lex subintravit</quote> etc., dicit <title>Glossa</title><!--7-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e440">Data erat Lex in adiutorium humanae naturae,
<lb ed="#Qd"/>ut, quia ipsi naturae quodam modo inserta sunt
<lb ed="#Qd"/>iustitiae semina, adderetur Lex, cuius auctoritate
<lb ed="#Qd"/>et<!--a--> magisterio ingenium naturale<!--b--> proficeret ad
<lb ed="#Qd"/>fructum iustitiae faciendum</quote>. Et haec est prima
<lb ed="#Qd"/>utilitas lationis legis. — Secunda autem eius
<lb ed="#Qd"/>utilitas est<!--c--> ad coercitionem legis pec<lb ed="#Qd"/>cati
vel fomitis, et de hac habetur <title>Gal.</title> 3, 19:
<lb ed="#Qd"/><quote>Lex propter transgressores</quote> etc., <title>Glossa</title><!--8-->: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e459">Lex
<lb ed="#Qd"/>posita est propter transgressionem cohibendam,
<lb ed="#Qd"/>id est<!--d--> ut saltem timore cessarent homines
<lb ed="#Qd"/>transgredi, ut quandoque idem facerent volun<lb ed="#Qd"/>tate</quote>.
Data est ergo <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e471">ut populum Dei erudiret
<lb ed="#Qd"/>sub timore Dei, ut dignus fieret accipere promis<lb ed="#Qd"/>sionem,
quae est Christus<!--e9--></quote>. — Tertia uti<lb ed="#Qd"/>litas
fuit ad figurandam legem gratiae
<lb ed="#Qd"/>vel Evangelii et<!--f--> directionem ad ip<lb ed="#Qd"/>sam.
Unde <title>Psalmus</title><!--10-->: <quote>Lex Domini immaculata,
<lb ed="#Qd"/>convertens animas</quote>, <title>Glossa</title><!--11-->: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e486">Convertens ani<lb ed="#Qd"/>mas,
id est sua districtione<!--g--> corrigens, ad Christi
<lb ed="#Qd"/>gratiam mittens</quote>. Et sic patet quod est ad coer<lb ed="#Qd"/>cenda
peccata et ad directionem et figurationem<!--h-->
<lb ed="#Qd"/>legis gratiae. Secundum hoc dicitur <title>Rom.</title> 5, 20:
<lb ed="#Qd"/><quote>Lex subintravit</quote>, <title>Glossa</title><!--12-->: <quote>Erant in illo populo
<lb ed="#Qd"/>tria genera hominum, scilicet duri, insipientes<!--i--> et
<lb ed="#Qd"/>perfecti. Iis omnibus<!--k--> data est Lex, sed duris in
<lb ed="#Qd"/>flagellum, insipientibus in paedagogum data est,
<lb ed="#Qd"/>iustis in signum</quote>, scilicet futurae<!--l--> gratiae per
<lb ed="#Qd"/>Christum; et <title>Gal.</title> 3, 19: <quote>Propter transgressores</quote>,
<lb ed="#Qd"/><title>Glossa</title><!--13-->: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e513">Data est Lex<!--m--> in signum futurorum,
<pb ed="#Qd" n="368"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>ut futura figuris<!--a--> attestarentur</quote>. Et secundum
<lb ed="#Qd"/>hoc<!--b--> tria erant in Lege, scilicet moralia, quae
<lb ed="#Qd"/>erant ad dilucidandam legem naturae, et quan<lb ed="#Qd"/>tum<!--c-->
ad hoc haec erat ad instruendum insipien<lb ed="#Qd"/>tes<!--d-->.
Item, habuit Lex iudicialia, ad coercendum
<lb ed="#Qd"/>legem concupiscentiae vel fomitis, et quantum
<lb ed="#Qd"/>ad hoc erat duris in flagellum. Item, habuit fi<lb ed="#Qd"/>guralia
sive caerimonialia ad significandam le<lb ed="#Qd"/>gem
gratiae, quia figurae erant figurae futuro<lb ed="#Qd"/>rum,
et quantum adhoc fuit iustis in signum.
<lb ed="#Qd"/>Secundum hoc ergo<!--e--> patet intentio et<!--f--> utilitas
<lb ed="#Qd"/>Legis ferendae.
</p>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e547">
<lb ed="#Qd"/>[Ad obiectu]: 1. Ad primam ergo rationem<!--g-->
<lb ed="#Qd"/>in contrarium dicendum quod illud intelligitur,
<lb ed="#Qd"/>non per causam, sed per<!--h--> occasionem. Unde
<lb ed="#Qd"/><title>Rom.</title> 4,15: <quote>Lex iram operatur</quote>, <title>Glossa</title><!--1-->: <quote>Ad
<lb ed="#Qd"/>hoc data est Lex, ut reos faceret delinquentes,
<lb ed="#Qd"/>non efficienti causa, sed non adiuvante gratia</quote>;
<lb ed="#Qd"/>unde verbum illud dicitur per abnegationem<!--i-->,
<lb ed="#Qd"/>quia videlicet Lex non dat gratiam, sed facit
<lb ed="#Qd"/>ostensionem peccati; et <title>Rom.</title> 7, 8: <quote>Peccatum, ac<lb ed="#Qd"/>cepta
occasione, per mandatum<!--k--> operarum est in
<lb ed="#Qd"/>me</quote> etc.
</p>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e573">
<lb ed="#Qd"/>2. Ad secundam, qua obicitur quod <mentioned>magis
<lb ed="#Qd"/>expedit ut tollatur causa et<!--l--> occasio</mentioned> etc., di<lb ed="#Qd"/>cendum
quod quaedam est occasio nullius boni
<lb ed="#Qd"/>inductiva; alia est quae est alicuius boni induc<lb ed="#Qd"/>tiva.
In primis occasionibus peccati verum est
<lb ed="#Qd"/>quod tollenda est occasio et expedit eam non
<lb ed="#Qd"/>dare. Occasio autem quae est<!--m--> alicuius boni in<lb ed="#Qd"/>ductiva,
si sit circa rem indifferentem, adhuc
<lb ed="#Qd"/>bene concedo quod tollenda est et vitanda; si
<lb ed="#Qd"/>autem sit circa rem necessariam ad salutem, dico
<lb ed="#Qd"/>quod non expedit quod<!--n--> tollatur. Unde, si ali<lb ed="#Qd"/>quis
det alii occasionem scandali propter veri<lb ed="#Qd"/>tatem
vitae vel doctrinae, quia scilicet praedicat
<lb ed="#Qd"/>veritatem vitae et iustitiae, non propter hoc de<lb ed="#Qd"/>bet
dimittere suam praedicationem; sed si de
<lb ed="#Qd"/>aliquo indifferenti daret<!--o--> aliis occasionem pec<lb ed="#Qd"/>nati
et scandali, expediret quod dimitteret<!--2-->. Lex
<lb ed="#Qd"/>autem talis<!--p--> occasio est inductiva boni quod
<lb ed="#Qd"/>nullo modo dimittendum est, scilicet necessarii<!--q-->
<lb ed="#Qd"/>ad salutem, ut patet. Dicimus etiam quod Lex
<lb ed="#Qd"/>semper, quantum est de se, factiva est<!--r--> boni;
<lb ed="#Qd"/>unde <title>Rom.</title> 7, 12: <quote>Lex sancta</quote> et bona, <quote>et man<lb ed="#Qd"/>datum
sanctum et iustum et bonum. Quod ergo
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>bonum est<!--a-->, mihi factum est mors? Absit!</quote> Et<!--b-->
<lb ed="#Qd"/>dicit <title>Glossa</title><!--3-->: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e631">Lex est ad vitam et iubet bona
<lb ed="#Qd"/>et mala prohibet et fecit peccatum cognoscere.
<lb ed="#Qd"/>Unde dicitur <quote>sancta</quote>, id est sane docens; <quote>manda<lb ed="#Qd"/>lum
iustum</quote><!--c-->, id est iustificans peccatorem; <quote>et
<lb ed="#Qd"/>bonum</quote>, id est<!--d--> utile vitam acquirens</quote>. Sed quod<!--e-->
<lb ed="#Qd"/>non sequatur bonum, sed peccatum ex Lege, hoc
<lb ed="#Qd"/>non est ex Lege<!--f-->, sed ex faciente; unde dicit<!--g-->
<lb ed="#Qd"/>eadem <title>Glossa</title> post<!--4-->: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e649">Non est<!--h--> ex ipsa Lege
<lb ed="#Qd"/>mors, sed ex vitio hominis, quia non Lex, sed
<lb ed="#Qd"/>fomes est efficiens causa mortis</quote>.
</p>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e657">
<lb ed="#Qd"/>3. Ad tertiam patet solutio per praedicta<!--i-->,
<lb ed="#Qd"/>et maxime per litteram supra quam <title>Glossa</title> illa
<lb ed="#Qd"/>ponitur. Et hoc est quod dicit <title>Glossa</title><!--k5--> <title>Rom.</title>
<lb ed="#Qd"/>7, 12 super illud: <quote>Itaque Lex sancta</quote> etc.: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e667">Sicut
<lb ed="#Qd"/>medicina non est causa mortis, sed ostendit ve<lb ed="#Qd"/>nena
mortifera, licet iis mali homines abutantur
<lb ed="#Qd"/>ad mortem suam vel aliorum, sic Lex, quae ve<lb ed="#Qd"/>nena
peccatorum<!--l--> demonstrat et hominem liber<lb ed="#Qd"/>tate
sua abutentem<!--m--> quasi freno cohibet et com<lb ed="#Qd"/>posito
gressu incedere docet, non est causa ef<lb ed="#Qd"/>ficiens
peccati<!--n-->, sed potius vitium hominis, id
<lb ed="#Qd"/>est<!--o--> fomes</quote>.
</p>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e688">
<lb ed="#Qd"/>4. Ad quartam rationem dicendum quod Lex
<lb ed="#Qd"/>de se nulli nocuit, quia iustis non obest, immo
<lb ed="#Qd"/>est eis in signum; similiter insipientibus<!--p--> non
<lb ed="#Qd"/>obest, sed est eis in paedagogum; similiter ma<lb ed="#Qd"/>lis<!--q-->
non nocet, quod patet per <title>Glossam</title><!--6-->, super
<lb ed="#Qd"/>illud I ad <title>Tim.</title> 1, 9: <quote>Iusto non est Lex posita</quote>,
<lb ed="#Qd"/>quae dicit: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e705">Ideo data est<!--r--> Lex ut vel reum pu<lb ed="#Qd"/>niret
vel peccare volentem coerceret</quote>. Sic ergo
<lb ed="#Qd"/>valet malis, quia coercet eos ne peccent et reos
<lb ed="#Qd"/>punit: et haec fuit intentio Legis circa malos.
<lb ed="#Qd"/>Unde patet quod ordinate datur, quia datur se<lb ed="#Qd"/>cundum
ordinem divinae iustitiae, quia semper
<lb ed="#Qd"/>datur vel ut perversus puniatur vel ut<!--s--> peccare
<lb ed="#Qd"/>volens coerceatur; et utrumque est bonum: nam
<lb ed="#Qd"/>et ipsa divina iustitia punit malos in suppliciis.
</p>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e727">
<lb ed="#Qd"/>5. Ad quintam rationem dicendum<!--t-->, sicut
<lb ed="#Qd"/>dicit quaedam <title>Glossa</title> praedicta<!--v-->: data est Lex<!--u-->
<lb ed="#Qd"/>ad domandum superbum, ad flagellandum durum,
<lb ed="#Qd"/>ad instruendum insipientem<!--v-->, ad manifestationem
<lb ed="#Qd"/>et testimonium futurae gratiae iustis. Loquitur
<lb ed="#Qd"/>ergo<!--x--> <name>Chrysostomus</name> de ipsa Lege per com<lb ed="#Qd"/>parationem
ad duros; unde dicite: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e744">Ad punien<lb ed="#Qd"/>dam
duritiam cordis eorum, sicut ait Dominus<!--9-->:
<pb ed="#Qd" n="369"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/><quote>Propter duritiam cordis vestri Moyses ista man<lb ed="#Qd"/>davit</quote></quote>.
<quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e757">Data enim fuit duris in flagellum<!--1--></quote> ut eos
<lb ed="#Qd"/>punire infligendo<!--a--> poenas et subtrahendo delec<lb ed="#Qd"/>tabilia,
et<!--b--> quantum ad hoc dedit Lex libellum re<lb ed="#Qd"/>pudii,
quod est in Lege per permissionem, ut ipsos,
<lb ed="#Qd"/>duros scilicet et<!--c--> perversos, a malo subtraheret,
<lb ed="#Qd"/>quia<!--d--> proni erant ad interficiendas uxores, et ut
<lb ed="#Qd"/>eos flagellaret in hoc quod non licebat eis reha<lb ed="#Qd"/>bere<!--e-->
uxores, postquam eis dederant<!--f--> libellum
<lb ed="#Qd"/>repudii. Similiter glutonibus infligebat poenam
<lb ed="#Qd"/>prohibendo delectabilia gulae, sicut hunc cibum
<lb ed="#Qd"/>vel illum. Item, superbis etiam data fuit ad do<lb ed="#Qd"/>mandam
superbiam eorum qui ex arrogantia et
<lb ed="#Qd"/>praesumptione dicebant<!--2-->: <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e786">Non deest qui impleat,
<lb ed="#Qd"/>sed deest qui iubeat</quote>; et istis data est multitudo
<lb ed="#Qd"/>caerimonialium, quae impossibile erat implere:
<lb ed="#Qd"/>hoc enim erat onus quod <quote>patres portare non
<lb ed="#Qd"/>potuerunt</quote><!--g3-->. Et sic iuerunt<!--h--> in Lege quatuor, sci<lb ed="#Qd"/>licet
moralia ad instruendum insipientes<!--i-->, sacra<lb ed="#Qd"/>mentalia
ad significandum iustis gratiam futu<lb ed="#Qd"/>ram,
iudicialia ad flagellandum malos, caerimo<lb ed="#Qd"/>nialia
ad domandum superbos et praesumptuosos,
<lb ed="#Qd"/>et sic habentur quatuor, ut sub figuralibus acci<lb ed="#Qd"/>piantur
duo, scilicet caerimonialia et sacramen<lb ed="#Qd"/>talia.
</p>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e814">
<lb ed="#Qd"/>6—8. Ad alias rationes dicendum quod
<lb ed="#Qd"/>sicut est duplex<!--k--> ordo divinae providentiae, ita
<lb ed="#Qd"/>duplex<!--l--> ordo Legis. Est autem<!--m--> ordo providentiae
<lb ed="#Qd"/>duplex<!--4-->, scilicet principalis, in quo statuitur crea<lb ed="#Qd"/>tura;
alius est non principalis, qui positus est ad
<lb ed="#Qd"/>hoc ut<!--n--> si homo <quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e829">ab assignato ordine recesserit,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>in alium relabatur<!--5--></quote>, ut, si recedat homo ab
<lb ed="#Qd"/>ordine misericordiae, statim est sub ordine iu<lb ed="#Qd"/>stitiae.
Et hoc est quod<!--a--> dicit <name>Boethius</name> quod
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e840">ordo cuncta complectitur, ut, si quis ab assi<lb ed="#Qd"/>gnato
sibi ordine recesserit, statim in alium or<lb ed="#Qd"/>dinem
relabatur</quote>. Sic in Lege fuit ordo princi<lb ed="#Qd"/>palis,
qui fuit ut homo ordinaretur ad Deum; et
<lb ed="#Qd"/>alius, quo ordinabat hominem ad poenam, quando
<lb ed="#Qd"/>a praedicto ordine recedebat: unde ut<!--b--> repri<lb ed="#Qd"/>meretur
fomes peccati in homine et reduceretur
<lb ed="#Qd"/>homo ad gratiam; et iste fuit ordo misericordiae,
<lb ed="#Qd"/>quia instruebat insipientes<!--c--> et coercebat pecca<lb ed="#Qd"/>tores
a suo malo. Ordo non<!--d--> principalis erat<!--e-->
<lb ed="#Qd"/>ordo iustitiae<!--f-->, quo ordinabat hominem ad fla<lb ed="#Qd"/>gella
et aegritudinem, ut per hoc ipsum ad prio<lb ed="#Qd"/>rem
ordinem revocaret, si ab ipso diverteretur:
<lb ed="#Qd"/>unde, si contingeret aliquem peccare, revocabat
<lb ed="#Qd"/>eum per flagella; et iste fuit optimus modus ad<lb ed="#Qd"/>ducendi
hominem ad salutem, ut scilicet malos
<lb ed="#Qd"/>flagellaret, ac per hoc revocaret, et volentes pec<lb ed="#Qd"/>care
a malo coerceret et insipientes<!--g--> instrueret.
<lb ed="#Qd"/>Lex ergo simpliciter erat in adiutorium, ad bonum
<lb ed="#Qd"/>instruendo et coercendo a malo; non principa<lb ed="#Qd"/>liter
ad hoc ut homo deficeret et fieret praevari<lb ed="#Qd"/>cator,
<quote xml:id="ahsh-l3p2in3t1q1c1-Qd1e889">sed ut, morbo praevaricatione crescente<!--h-->,
<lb ed="#Qd"/>medicus quaereretur</quote>, sicut dicit<!--i--> Glossa<!--6-->
<lb ed="#Qd"/>super illud <title>Gal.</title> 3, 22: <quote>Conclusit omnia sub pec<lb ed="#Qd"/>cata</quote>
etc.
</p>
<p xml:id="ahsh-l3p2in3t1q1c1-d1e899">
<lb ed="#Qd"/>Et sic patet responsio ad istam quaestionem,
<lb ed="#Qd"/>quae infra<!--7--> magis declarabitur.
</p>
</div>
</body>
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