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ahsh-l3p2in3t2s3q1c2.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. 2, S. 3, Q. 1, C. 2</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>III, P. 2, Inq. 3, T. 2, S. 3, Q. 1, C. 2</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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<body>
<div xml:id="ahsh-l3p2in3t2s3q1c2">
<head xml:id="ahsh-l3p2in3t2s3q1c2-Hd1e102">III, P. 2, Inq. 3, T. 2, S. 3, Q. 1, C. 2</head>
<head xml:id="ahsh-l3p2in3t2s3q1c2-Hd1e105" type="question-title">QUALITER IN PRAECEPTIS CAERIMONIALIBUS SIT INTELLIGENTIA SPIRITUALIS.</head>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e108">
<lb ed="#Qd"/>Deinde quaeritur qualiter in praeceptis caeri<lb ed="#Qd"/>monialibus
sit intelligentia spiritualis.
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e115">
<lb ed="#Qd"/>a. Nam convenienter quidam<!--9--> probaverunt
<lb ed="#Qd"/>per auctoritates et rationes et exempla in Lege,
<pb ed="#Qd" n="761"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>quantum ad caerimonialia, contineri intelligen<lb ed="#Qd"/>tiam
spiritualem. <quote>Legitur, <title>Deuter.</title> 4, 5: <quote>Haec est</quote>
<lb ed="#Qd"/>nostra <quote>sapientia et intellectus coram omnibus po<lb ed="#Qd"/>pulis,
at audientes universi praecepto haec, dicant:
<lb ed="#Qd"/>En populus sapiens et intelligens</quote>. Quis enim
<lb ed="#Qd"/>propter litteralem intelligentiam solam Legis sa<lb ed="#Qd"/>pientem
et intelligentem censeat populum illum?</quote>
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e144">
<lb ed="#Qd"/>b. <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e148">Praeterea<!--a-->, si nihil haberet intimae intelli<lb ed="#Qd"/>gentiae
Lex, non haberet apud eam<!--b--> locum scru<lb ed="#Qd"/>tatio.
Quid ergo esset dicere<!--1-->: <quote>Beati, qui scru<lb ed="#Qd"/>tantur
testimonia eius</quote>? et iterum<!--2-->: <quote>Scrutabor Le<lb ed="#Qd"/>gem
tuam</quote>? Scrutata enim in animalibus intestina
<lb ed="#Qd"/>vel interiora sunt</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e163">
<lb ed="#Qd"/>c. <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e167">Amplius, si non haberet nisi istum<!--c--> exterio<lb ed="#Qd"/>rem
sensum Lex, quare David orasset ad Do<lb ed="#Qd"/>minum<!--3-->: <quote>Revela oculos meos et considerabo mi<lb ed="#Qd"/>rabilia
de Lege tua</quote>? Cuius enim oculi adeo ve<lb ed="#Qd"/>lati
sunt ut ista<!--d--> exteriora Legis videre non
<lb ed="#Qd"/>valeat?</quote>
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e181">
<lb ed="#Qd"/>d. <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e185">Amplius, quae sunt ista mirabilia</quote>, de qui<lb ed="#Qd"/>bus
dicebat<!--4-->: <quote>Considerabo mirabilia de Lege tua</quote>?
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e190">Quid enim admirationis habet carnificina sacrifi<lb ed="#Qd"/>ciorum,
inspectio leprarum et infinibilis circuitus,
<lb ed="#Qd"/>expiationum?</quote>
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e198">
<lb ed="#Qd"/>e. <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e202">Amplius, mandata, iudicia, testimonia, to<lb ed="#Qd"/>taque
fabrica tabernaculi, totaque suppellex eius<lb ed="#Qd"/>dem,
quid, inquam, habent admirationis haec
<lb ed="#Qd"/>omnia exterius? Quid philosophicae subtilitatis?
<lb ed="#Qd"/>Quid sapientialis<!--e--> profunditatis? Numquid prop<lb ed="#Qd"/>ter
haec consideranda exterius vir<!--f--> prophetici
<lb ed="#Qd"/>spiritus David, qui <quote>super senes</quote><!--5--> se intellexisse
<lb ed="#Qd"/>gloriabatur, petebat revelari oculos suos<!--6-->?</quote>
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e221">
<lb ed="#Qd"/>f. <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e225">Amplius, quem intellectum petebat sibi dari,
<lb ed="#Qd"/>cum dicebat<!--7-->: <quote>Da mihi intellectum, ut discam
<lb ed="#Qd"/>mandata tua</quote>? Naturalem</quote> enim <quote>intellectum ha<lb ed="#Qd"/>bebat,
qui utique sufficientissimus est ad omnem
<lb ed="#Qd"/>litteralem Legis intelligentiam; sublimiorem igitur
<lb ed="#Qd"/>intellectum petebat; ergo et propter sublimiorem
<lb ed="#Qd"/>intelligentiam<!--g-->. Habent igitur mandata Legis su<lb ed="#Qd"/>blimiorem
intelligentiam quam litteralem</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e244">
<lb ed="#Qd"/>g. <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e248">Amplius, qualiter beatum dicit<!--h8--> David vi<lb ed="#Qd"/>rum,
<quote>qui in Lege</quote> illa meditatur <quote>die ac nocte</quote>,
<lb ed="#Qd"/>cum meditatio exteriorum quantum ad maiorem
<lb ed="#Qd"/>sui partem, etiam<!--i--> onerosa et taediosa videtur?</quote>
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e258">
<lb ed="#Qd"/>h. Item, <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e262">inconveniens est et omnino superva<lb ed="#Qd"/>cuum
rudibus et iam doctis eamdem lectionem
<lb ed="#Qd"/>proponere. Quis enim magister hoc faciat<!--k--> in
<lb ed="#Qd"/>schola, ut non unicuique discipulorum suorum pro
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>captu suo seu capacitate lectionem</quote> proponat?
<quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e275">Quanto magis</quote> ergo <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e278">omnium eruditor Deus in
<lb ed="#Qd"/>schola sua, in qua tantus populus erudiendus et
<lb ed="#Qd"/>docendus erat, unicuique de populo, prout capaci<lb ed="#Qd"/>tati
eius congruebat, lectionem proposuit. Ergo et
<lb ed="#Qd"/>rudibus initialia et provectis ulteriora et doctis su<lb ed="#Qd"/>blimiora
proposuit. Et iterum, quia in eis, qui docti
<lb ed="#Qd"/>erant, diversi gradus inveniebantur, ita ut alii
<lb ed="#Qd"/>essent eminentes, alii eminentiores, et in iis etiam
<lb ed="#Qd"/>multa varietas, necessario provisum est omnibus
<lb ed="#Qd"/>in schola Dei de convenienti unicuique doctrina.
<lb ed="#Qd"/>Non est autem eis provisum</quote> nisi <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e302">in uno libro,
<lb ed="#Qd"/>qui solus in<!--l--> schola Dei legebatur; in illo ergo<!--m-->
<lb ed="#Qd"/>libro congessit Deus tantam<!--n--> varietatem ac mul<lb ed="#Qd"/>titudinem
lectionum quantam requirebat Varietas
<lb ed="#Qd"/>ac multitudo lectorum</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e315">
<lb ed="#Qd"/>i. Item, <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e319">tanta est in eloquiis Dei varietas ac
<lb ed="#Qd"/>multitudo intellectuum et<!--o--> expositionum, quantam
<lb ed="#Qd"/>requirit varietas ac multitudo reficiendorum, id
<lb ed="#Qd"/>est docendorum<!--p--></quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e329">
<lb ed="#Qd"/>k. Item, <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e333"><title>Prov.</title> 13, 23: <quote>Multi cibi in navalibus
<lb ed="#Qd"/>patrum</quote>,</quote> id est, multa reiectio in expositionibus
<lb ed="#Qd"/>circa Scripturam sanctorum Patrum.
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e341">
<lb ed="#Qd"/>l. Item, apparet <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e345">Scriptura velut minera esse ve<lb ed="#Qd"/>nas
habens omnium metallorum</quote>; unde <title>Prov.</title> 2, 4
<lb ed="#Qd"/>dicitur de sapientia: <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e352">Si quaesieris eam quasi pe<lb ed="#Qd"/>cuniam
et quasi thesauros effoderis illam</quote>. Prop<lb ed="#Qd"/>ter
hoc dictum est, <title>Sap.</title> 8, 9: <quote>Infinitas est thesau<lb ed="#Qd"/>rus
hominibus</quote>. Thesaurus autem iste sapientiae
<lb ed="#Qd"/>non potest esse in intelligentia litterali<!--q-->; relin<lb ed="#Qd"/>quitur
igitur quod est<!--r--> in intelligentia spirituali.
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e367">
<lb ed="#Qd"/>Circa haec multipliciter opponitur: 1. Primo,
<lb ed="#Qd"/>quia dicit <name ref="#Augustine">Augustinus</name>, in libro <title>De doctrina
<lb ed="#Qd"/>christiana</title><!--10-->: <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e378">Quia omnis doctrina vel est de re<lb ed="#Qd"/>bus
vel de<!--s--> signis</quote>; et est<!--t--> divisio per imme<lb ed="#Qd"/>diata.
Doctrina ergo caerimoniarum<!--u--> aut est re<lb ed="#Qd"/>rum
tantum aut signorum tantum. Si rerum est,
<lb ed="#Qd"/>secundum illos qui ponunt universaliter in eis
<lb ed="#Qd"/>sensum litteralem, ergo non est signorum; ergo
<lb ed="#Qd"/>non erit in eis significatio intelligentiae spiritua<lb ed="#Qd"/>lis.
Si vero signorum, non erit rerum nec erit in
<lb ed="#Qd"/>eis intelligentia litteralis.
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e400">
<lb ed="#Qd"/>2. Item, abusio est <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e404">res in signa trahere quae
<lb ed="#Qd"/>nunquam ad significandum facta sunt</quote>. Si ergo
<lb ed="#Qd"/>multiplicia tacta narrantur in Lege quae non
<lb ed="#Qd"/>propter hoc fiebant ut significarent, relinquitur<!--v-->
<lb ed="#Qd"/>quod abusio erit in talibus significationem spiri<lb ed="#Qd"/>tualis
intelligentiae quaerere.
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e419">
<pb ed="#Qd" n="762"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>3. Item, <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e427"><title>Ierem.</title> 18, 6 dicitur: <quote>Numquid non<!--a-->
<lb ed="#Qd"/>sicut facit figulus iste, potero vobis facere, domus
<lb ed="#Qd"/>Israel, dicit Dominus</quote>? Dissipatio enim vasis quod
<lb ed="#Qd"/>prius fiebat et formatio<!--b--> vasis alterius non ad
<lb ed="#Qd"/>hoc factae sunt ut significarent, et tamen ad<!--c-->
<lb ed="#Qd"/>significandum eis usus est Dominus<!--d-->. Non of<lb ed="#Qd"/>fenderetur
autem quis audiens huiusmodi expo<lb ed="#Qd"/>sitiones
seu interpretationes, si diceretur ei hoc
<lb ed="#Qd"/>modo quemadmodum ibi dixit<!--e--> Dominus: <quote>Num<lb ed="#Qd"/>quid
non sic vobis facere potero</quote>? ubi de signifi<lb ed="#Qd"/>catione
nihil locutus est, sed<!--f--> de similitudine
<lb ed="#Qd"/>tantum, quemadmodum et <title>Ierem.</title> 3, 20 non dixit
<lb ed="#Qd"/>quidquam de significatione, sed similitudinem<!--g--> et
<lb ed="#Qd"/>modum tantum expressit, dicens: <quote>Quo modo si
<lb ed="#Qd"/>mulier contemnat amatorem suum, sic contempsit
<lb ed="#Qd"/>me domus Israel</quote> etc; Non dixit quia contemptus
<lb ed="#Qd"/>huiusmodi mulieris<!--h--> significaret contemptum fi<lb ed="#Qd"/>liorum
Israel, nec dixit quod amator huius<!--i--> si<lb ed="#Qd"/>gnificaret
ipsum, neque dixit quod<!--k--> dissipatio
<lb ed="#Qd"/>aut reformatio vasis prophetia<!--l--> esset vel para<lb ed="#Qd"/>bola
eius<!--m--> quod ipse operaturus<!--n--> esset in po<lb ed="#Qd"/>pulo
Israel, vel<!--o--> quod figulus esset figura ipsius,
<lb ed="#Qd"/>sed expressit modum seu similitudinem notam
<lb ed="#Qd"/>inter opus suum et opus figuli et inter factum
<lb ed="#Qd"/>mulieris contemnentis amatorem suum et factum
<lb ed="#Qd"/>populi Israel</quote>. Restat igitur quod inconveniens
<lb ed="#Qd"/>est res, quae non ad hoc factae sunt, ad spiri<lb ed="#Qd"/>tualem
intelligentiam convertere.
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e491">
<lb ed="#Qd"/>4. Item, convenientius et certius significat quod
<lb ed="#Qd"/>designat<!--p--> univoce quam quod aequivoce, et
<lb ed="#Qd"/>quod uno significat unum quam quod uno signi<lb ed="#Qd"/>ficat
multa. Ergo, cum intellectus spiritualis sit
<lb ed="#Qd"/>convenientissimus, non erit in uno tacto vel dicto
<lb ed="#Qd"/>Legis nisi unus intellectus spiritualis. Errant igi<lb ed="#Qd"/>tur
omnes sacri expositores qui in uno ponunt
<lb ed="#Qd"/>multiplices intellectus. — Item, convenienter si<lb ed="#Qd"/>gnificatur
per bonum bonum et per malum ma<lb ed="#Qd"/>lum:
nam convenientia debet esse signi<!--q--> ad
<lb ed="#Qd"/>signatum; inconvenienter ergo designabitur malo
<lb ed="#Qd"/>bonum. Ergo inconvenienter<!--r--> dicitur a <name>B. Gre<lb ed="#Qd"/>gorio</name>
<quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e521">quod legitur <title>II Reg.</title> 11</quote>. Dicit enim
<lb ed="#Qd"/><name>B. Gregorius</name><!--1--> <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e526">quod David<!--s-->, qui utique pro<lb ed="#Qd"/>ditor
erat in facto illo et adulter atque ho<lb ed="#Qd"/>micida,
significat Christum; Urias autem, vir<!--t-->
<lb ed="#Qd"/>fidelis et sanctus, diabolum; et iterum, de adul<lb ed="#Qd"/>terina
illa copula David et Bersabee, proditione
<lb ed="#Qd"/>et homicidio execrabili, significat sanctissimum
<lb ed="#Qd"/>matrimonium et immaculatissimam copulam Chri<lb ed="#Qd"/>sti
et Ecclesiae de gentibus</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e545">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Respondeo: Dicendum quod doctrina caeri<lb ed="#Qd"/>monialium
quantum ad plura est rerum et si<lb ed="#Qd"/>gnorum,
sed differenter: rerum ordinatarum ad
<lb ed="#Qd"/>latriam<!--a--> Conditoris; signorum vero gratiae Sal<lb ed="#Qd"/>vatoris.
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e561">
<lb ed="#Qd"/>[Ad obiecta]: 1—2. Unde ad solutionem primo
<lb ed="#Qd"/>et secundo obiectorum notandum quod signi<lb ed="#Qd"/>ficationes
non litterales sunt institutione, colla<lb ed="#Qd"/>tione,
natura<!--b-->. Institutione duobus modis: rebus,
<lb ed="#Qd"/>et dictis; collatione per consequentiam rationis ex
<lb ed="#Qd"/>rebus vel dictis; natura per: ipsam rerum si<lb ed="#Qd"/>militudinem.
Unde quidam<!--2--> convenienter dixit:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e578">Scito quod significationes [non] litterales qua<lb ed="#Qd"/>tuor
modis fiunt. Primum<!--d--> facto ipso, videlicet
<lb ed="#Qd"/>cum res ad hoc tactae sunt<!--e--> ut significent, sicut
<lb ed="#Qd"/>factum illud Isaiae, quo ivit nudus et discalceatus,
<lb ed="#Qd"/><title>Isai.</title> 20, 2, et factum Ezechielis, quo fecit sibi <quote>vasa
<lb ed="#Qd"/>transmigrationis</quote></quote>, <title>Ezech.</title> 12, 3; <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e591">quae utique ad
<lb ed="#Qd"/>hoc facta sunt ut significarent. In iis igitur mani<lb ed="#Qd"/>festum
est quod alia significatio quam litteralis
<lb ed="#Qd"/>quaerenda est in eis. Propter hoc dicit <title>Isai.</title> 8, 18:
<lb ed="#Qd"/><quote>Ecce ego et pueri quos dedit mihi Dominus in
<lb ed="#Qd"/>signum et portentum</quote>. Similiter et <title>Ezech.</title><!--3-->: <quote>Signum
<lb ed="#Qd"/>est domui Israel</quote>; et iterum</quote>, <title>Ezech.</title> 12, 11: <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e607"><quote>Ego
<lb ed="#Qd"/>portentum vestrum</quote></quote> dixit Ezechiel. <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e612">Et</quote> bene
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e616">apparet</quote> in eodem capitulo per totum, quia
<lb ed="#Qd"/>quidquid factum est in Ezechiele significat mala
<lb ed="#Qd"/>quae futura erant domui Israel. - Secunda signi<lb ed="#Qd"/>ficatio
est dicti, quando scilicet aliquid dicitur ad
<lb ed="#Qd"/>significandum<!--f--> expresse, sicut illud, <title>Ezech.</title> 17, 3:
<lb ed="#Qd"/><quote>Aquila grandis magnorum alarum</quote> etc. Et propter
<lb ed="#Qd"/>hoc vocatur idem <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e632"><quote>aenigma</quote> et<!--g--> parabola ibi<lb ed="#Qd"/>dem<!--4-->.
Et<!--h--> istae duae significationes neminem of<lb ed="#Qd"/>fendunt.
Cum enim exprimitur<!--i--> in Scriptura de
<lb ed="#Qd"/>facto quocumque<!--k--> quod ipsum fiat vel factum sit
<lb ed="#Qd"/>ad significandum, et de dicto similiter quod ad
<lb ed="#Qd"/>hoc dicatur vel dictum sit ut significet aliud quam
<lb ed="#Qd"/>litteralis sensus habeat, nemo offenditur, si aliud
<lb ed="#Qd"/>in iis quam litteralis sensus<!--l--> habeat requiratur.
<lb ed="#Qd"/>- Tertius modus est per consequentiam,
<lb ed="#Qd"/>quemadmodum dicimus quod<!--m-->, ubi corporalis et
<lb ed="#Qd"/>exterior idololatria</quote> prohibetur, <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e656">intelligitur se<lb ed="#Qd"/>cundum
consequentiam prohibita<!--n--> spiritualis. Et
<lb ed="#Qd"/>iste intellectus similiter neminem offendit. Cum
<lb ed="#Qd"/>enim dixerimus quia ubi Deus prohibuit adorari
<lb ed="#Qd"/>idolum aureum</quote>, <title>Exod.</title> 20, 23, <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e667">quod utique si<lb ed="#Qd"/>militudinem
habet viventis et iuvare</quote> potentis,
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e672">insinuavit et intelligi dedit se nolle quod aurum
<lb ed="#Qd"/>nudum, hoc est absque forma idoli, adoraretur; et
<pb ed="#Qd" n="763"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>propter hoc prohibitio avaritiae secundum conse<lb ed="#Qd"/>quentiam
in illa prohibitione intelligitur: est enim
<lb ed="#Qd"/><quote>avaritia idolorum servitus</quote>, sicut legitur ad <title>Eph.</title> 5, 3.
<lb ed="#Qd"/>Similiter, et ubi prohibuit <quote>falsum testimonium</quote> dici
<lb ed="#Qd"/><title>contra proximum</title> in causa modica pecuniaria</quote>,
<lb ed="#Qd"/><title>Exod.</title> 20, 16, <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e695">prohibuit per consequens et in causa
<lb ed="#Qd"/>famae, cum fama pretiosior sit omni pecunia. Eo<lb ed="#Qd"/>dem
modo ubi prohibuit ne os ligaretur bovi tri<lb ed="#Qd"/>turanti</quote>,
<title>Deuter.</title> 25, 4, <quote>prohibuit per consequens
<lb ed="#Qd"/>ut operarius non fraudaretur cibo suo: si enim
<lb ed="#Qd"/>hanc<!--a--> aequitatem voluit servari in bobus, ut<!--b-->
<lb ed="#Qd"/>collaborantes etiam comederent, multo fortius in
<lb ed="#Qd"/>hominibus. Hunc ergo modum significationis qui<lb ed="#Qd"/>libet
intellectus recipit. — Quarta significatio est
<lb ed="#Qd"/>per<!--c--> rerum similitudinem, quae non ad
<lb ed="#Qd"/>hoc factae sunt ut significent. Et haec est quae<!--d-->
<lb ed="#Qd"/>multos attendit, et hoc<!--e--> quia abusivum videtur
<lb ed="#Qd"/>eis res in signa trahere, quae non ad significan<lb ed="#Qd"/>dum
factae sunt, quale est illud <title>Ierem.</title> 18, 6:
<lb ed="#Qd"/><quote>Numquid sicut facit figulus iste, non potero vobis</quote>
<lb ed="#Qd"/>facere, <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e730">domus Israel, ait Dominus</quote>? Quamquam
<lb ed="#Qd"/>verum sit quod omnium duorum similium, quo<lb ed="#Qd"/>rum
alterum est intellectui nostro<!--f--> propinquius
<lb ed="#Qd"/>nobisque notius, signum naturale est minus noti
<lb ed="#Qd"/>atque ab<!--g--> intellectu nostro remotioris, signum,
<lb ed="#Qd"/>inquam, naturale est illius et velut liber, in quo
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>legitur, unde et quasi lt natura docente, altero ad
<lb ed="#Qd"/>alterum</quote> docendum <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e750">utimur</quote>. Et<!--i--> ex hoc patet
<lb ed="#Qd"/>responsio ad primo et secundo obiecta.
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e756">
<lb ed="#Qd"/>3. Ad tertium dicendum quod convenientis
<lb ed="#Qd"/>sime uno significantur multiplices intellectus, ut
<lb ed="#Qd"/>intentio<!--k--> legis divitiae conformetur bonitati eius<lb ed="#Qd"/>dem,
ut<!--l--> <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e766">quemadmodum ex Dei bonitate fac<lb ed="#Qd"/>tum
est et absque ulla dubitatione credendum
<lb ed="#Qd"/>quod omnia bona sua opera fecerit propter om<lb ed="#Qd"/>nem<!--m-->
bonum usum et utilitatem, quae ex eis
<lb ed="#Qd"/>quacumque industria elici possunt, sic<!--n--> omnia
<lb ed="#Qd"/>dicta sua sive eloquia propter omnem bonum
<lb ed="#Qd"/>usum et utilitatem, quae ex eis quacumque in<lb ed="#Qd"/>dustria
elici possunt<!--o-->, et dicta voluit esse et
<lb ed="#Qd"/>scripta. Quare propter omnem illuminationem in<lb ed="#Qd"/>tellectus
humani ac propter omnem<!--o--> aedificatio<lb ed="#Qd"/>nem
Ecclesiae suae, quae inde elici possunt, ea
<lb ed="#Qd"/>voluit esse et dicta et scripta</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q1c2-d1e793">
<lb ed="#Qd"/>4. Ad quartum dicendum quod <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e797">sacri Doc<lb ed="#Qd"/>tores
et expositores sane et<!--q--> absque ullo offen<lb ed="#Qd"/>diculo
dicere possunt quia tactum illud de Ber<lb ed="#Qd"/>sabee
tactum significavit Ecclesiae de gentibus;
<lb ed="#Qd"/>significavit</quote>, inquam, <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e808">propria similitudine tam<lb ed="#Qd"/>quam
naturali designatione. Licet autem Spiritui
<lb ed="#Qd"/>Sancto et</quote> expositoribus <quote xml:id="ahsh-l3p2in3t2s3q1c2-Qd1e815">suis notioribus simili<lb ed="#Qd"/>bus
uti ad minus nota significanda et declaranda</quote>.
</p>
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