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ahsh-l3p2in3t2s3q6c2.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. 6, C. 2</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<edition n="0.0.0-dev">
<title>III, P. 2, Inq. 3, T. 2, S. 3, Q. 6, 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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<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
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<front>
<div xml:id="starts-on"/>
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<body>
<div xml:id="ahsh-l3p2in3t2s3q6c2">
<head xml:id="ahsh-l3p2in3t2s3q6c2-Hd1e102">III, P. 2, Inq. 3, T. 2, S. 3, Q. 6, C. 2</head>
<head xml:id="ahsh-l3p2in3t2s3q6c2-Hd1e105" type="question-title">DE CESSATIONE SACRIFICIORUM, CIRCUMCISIONIS ET SABBATI.</head>
<div xml:id="ahsh-l3p2in3t2s3q6c2-Dd1e108" type="articulus">
<head xml:id="ahsh-l3p2in3t2s3q6c2-Hd1e110">ARTICULUS 1.</head>
<head xml:id="ahsh-l3p2in3t2s3q6c2-Hd1e113" type="question-title">Utrum sacrificia legalia sint facienda.</head>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e116">
<lb ed="#Qd"/>Sequitur specialiter inquirere de sacrificiis, cir<lb ed="#Qd"/>cumcisione
et sabbata: nam de suffocato et
<lb ed="#Qd"/>sanguine supra quaesitum est<!--i4-->.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e125">
<lb ed="#Qd"/>Quaeritur ergo primo de sacrificiis legalibus
<lb ed="#Qd"/>utrum sint<!--k--> facienda.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e132">
<lb ed="#Qd"/>Ad quod arguitur: 1. Nam omne praeceptum,
<lb ed="#Qd"/>quod in lege Moysi est promulgatum et in Evan<lb ed="#Qd"/>gelio
verbo Christi repetitum sive confirmatum,
<lb ed="#Qd"/>est semper servandum; sed mandatum de sa<lb ed="#Qd"/>crificiis
est tale, quia in mundatione leprosi,
<lb ed="#Qd"/><title>Matth.</title> 8, 4, confirmatur a Christo, cum dixit le<lb ed="#Qd"/>proso:
<quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e153">Vade et ostende te sacerdotibus, et offer
<lb ed="#Qd"/>munus quod praecepit Moyses</quote>, hoc est sacrifi<lb ed="#Qd"/>cium;
ergo est semper servandum.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e155">
<lb ed="#Qd"/>2. Item, omnis Christi actio nostra est instructio
<lb ed="#Qd"/>et in<!--l--> impletione mandatorum nobis proposita<!--m-->
<lb ed="#Qd"/>in exemplum. Si ergo in Christo seu pro Christo
<lb ed="#Qd"/>oblatum est sacrificium, <title>Luc.</title> 2, 22, 24, et hoc ipse
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>voluit — unde dicitur ibi: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e184">Tulerunt illum in Ie<lb ed="#Qd"/>rusalem,
ut darent hostiam, secundum quod dic<lb ed="#Qd"/>tum
est in Lege, par turturum aut duos pullos
<lb ed="#Qd"/>columbarum</quote> — ergo ad eius<!--n--> exemplum erunt a
<lb ed="#Qd"/>nobis sacrificia offerenda<!--o-->.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e179">
<lb ed="#Qd"/>3. Item, dicit <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e205" ref="#Augustine">Augustinus</name>, in <title>Quaestionibus
<lb ed="#Qd"/>Novi et Veteris Textumenti</title><!--5-->: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e188">Manifestum est
<lb ed="#Qd"/>Deum holocaustis non delectari, sed pro satis<lb ed="#Qd"/>factione
peccati gemitu et dolore cordis veniam
<lb ed="#Qd"/>posse mereri. Sacrificium autem in<!--p--> testimonium
<lb ed="#Qd"/>peccati voluit, ut se peccator per oblationem sa<lb ed="#Qd"/>crificii
confiteretur peccasse</quote>. Si ergo oblatio
<lb ed="#Qd"/>sacrificii erat confessio peccati, cum tempore
<lb ed="#Qd"/>gratiae necessaria sit confessio peccati<!--q-->, non de<lb ed="#Qd"/>buit
cessare oblatio sacrificii.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e209">
<lb ed="#Qd"/>4. Item, opponit <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e244">Marcellinus</name>, <title>Ad Augusti<lb ed="#Qd"/>num</title><!--6-->:
<quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e215">Cur hic<!--r--> Deus, qui et Veteris Testamenti
<lb ed="#Qd"/>Deus esse firmatur, spretis veteribus sacrificiis<!--s-->,
<lb ed="#Qd"/>delectatus est novis? Nihil enim potest corrigi
<pb ed="#Qd" n="825"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>nisi<!--a--> quod ante non recte factum probatur vel<!--b-->
<lb ed="#Qd"/>quod recte semel factum est mutari nullatenus
<lb ed="#Qd"/>debet. Recte enim tacta mutari nisi iniuste non
<lb ed="#Qd"/>possunt</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e236">
<lb ed="#Qd"/>Contra: a. Probatum est supra, primo titulo De
<lb ed="#Qd"/>sacrificiis<!--1-->, quod veritas sacrificii non est in<!--c-->
<lb ed="#Qd"/>immolatione pecorum nisi tantum in signo et fi<lb ed="#Qd"/>gura.
Si ergo, veritate veniente. debet cessare
<lb ed="#Qd"/>figura, ergo et sacrificium, veniente Christo. Et
<lb ed="#Qd"/>hoc est<!--d--> quod dicit <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e304">Isidorus</name> super principium
<lb ed="#Qd"/>Levitici<!--2-->: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e253">Omnis hostiarum diversitas Christi
<lb ed="#Qd"/>hostiam praeferebat; unde, veritate oblata, ces<lb ed="#Qd"/>savit
umbra, verum sacrificium praefigurans</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e261">
<lb ed="#Qd"/>b. Item, veniente perfectione gratiae, debet ces<lb ed="#Qd"/>sare
imperfectum sacrificium; sed talia fuerunt sa<lb ed="#Qd"/>crificia
animalium, sicut probat<!--e-->, ad <title>Hebr.</title> 10, 1-2,
<lb ed="#Qd"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e335">Umbram habens Lex futurarum bonorum, hostiis
<lb ed="#Qd"/>quas offerunt nunquam potest accedentes per<lb ed="#Qd"/>fectos
facere</quote>, et hoc <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e342">per singulos annos, alioquin
<lb ed="#Qd"/>cessassent offerri, ideo quod nullam conscientiam
<lb ed="#Qd"/>peccati ultra<!--f--> haberent cultores semel mundati</quote>.
<lb ed="#Qd"/>Quasi dicat: si sacrificia illa conferrent salutem,
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e282">non esset opus iterari</quote>, sicut est<!--g--> de medica<lb ed="#Qd"/>mento,
quod, cum valens est<!--h--> <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e288"> et salutis efficax,
<lb ed="#Qd"/>semel impositum</quote> introducit sanitatem; <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e293">si vero
<lb ed="#Qd"/>semper apponitur, manifestum indicium est non
<lb ed="#Qd"/>contulisse salutem</quote>. Similiter in illis<!--i--> sacrificiis
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e300">quia prima hostia<!--k--> nihil valebat, ideo secunda
<lb ed="#Qd"/>offerebatur</quote>. Et haec est<!--l--> intentio <title>Glossae</title><!--3-->.
<lb ed="#Qd"/>Ex quo relinquitur quod debent cessare sicut
<lb ed="#Qd"/>insufficientia et imperfecta, oblato vero sacrificio.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e310">
<lb ed="#Qd"/>c. Item, sacrificium offerebatur in propitiationem
<lb ed="#Qd"/>peccatorum; sed<!--m--> dicit <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e406">Apostolus</name>, <title>Hebr.</title> 7<!--4-->, quod
<lb ed="#Qd"/>omnibus manifestum est quod <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e417">impossibile est
<lb ed="#Qd"/>sanguinem hircorum aut taurorum auferre pec<lb ed="#Qd"/>cata</quote>;
ergo illa sacrificia pro peccato expiando
<lb ed="#Qd"/>non erant offerenda.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e327">
<lb ed="#Qd"/>d. Item, assumens <title>Apostolus</title> auctoritatem <title>Psal<lb ed="#Qd"/>mi</title><!--n-->,
quam dicit impleri in adventu Christi, dicit,
<lb ed="#Qd"/>ad <title>Hebr.</title> 10, 5, 8, 9: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e447">Ingrediens mundum, dicit<!--5-->:
<lb ed="#Qd"/>Hostiam et oblationem noluisti, corpus autem apta<lb ed="#Qd"/>sti
mihi</quote> etc., <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e456">dicens quod hostias et oblationes<!--o-->
<lb ed="#Qd"/>noluisti, nec placita sunt tibi, quae secundum
<lb ed="#Qd"/>Legem offeruntur</quote> etc., aufert primum, supple<!--6-->
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e344">sacrificium, et cum eo Vetus Testamentum,
<lb ed="#Qd"/>quod per Moysen datum est, <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e472">ut sequens statuat</quote>,
<lb ed="#Qd"/>hoc est</quote>, sicut dicit <title>Glossa</title><!--7-->, <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e351">stabile novum
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>sacrificium, et cum eo Novum Testamentum<!--a--></quote>
<lb ed="#Qd"/>ostendat.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e361">
<lb ed="#Qd"/>Respondeo: Dicendum<!--b--> quod, sicut dicit <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e500">Au<lb ed="#Qd"/>gustinus</name>,
X <title>De civitate Dei</title><!--8-->, iuxta <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e509">Apostolum</name>,
<lb ed="#Qd"/>ad <title>Hebr.</title> 1O, 14, oblato<!--c--> summo et vero sacrificio
<lb ed="#Qd"/>Christi, cuncta sacrificia illud figurantia cessare
<lb ed="#Qd"/>debuerunt. Unde dicit <title>Glossa</title><!--9--> ad <title>Hebr.</title>, super
<lb ed="#Qd"/>illud<!--10--> <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e536">corpus aptasti mihi</quote>: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e376">Ablata<!--d--> sunt si<lb ed="#Qd"/>gna<!--e-->,
quia exhibita est veritas</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e382">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud ergo quod primo
<lb ed="#Qd"/>obicit quod auctoritate Christi videtur sacrificium
<lb ed="#Qd"/>approbatum, dicendum quod approbatum<!--f--> est,
<lb ed="#Qd"/>non ut post adventum suum faciendum, sed ut<!--g-->
<lb ed="#Qd"/>ante adventum suum a Deo institutum. Nam post
<lb ed="#Qd"/>adventum suum monstravit ipse non necessarium
<lb ed="#Qd"/>esse offerre sacrificium legale, cum, iuxta aucto<lb ed="#Qd"/>ritatem
<title>Osee Prophetae</title> 7<!--11-->, dixit: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e578">Misericordiam
<lb ed="#Qd"/>volu ei non sacrificium</quote>. — Ad illud ergo quod
<lb ed="#Qd"/>obicit quod praecepit offerri, respondet <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e585">Augu<lb ed="#Qd"/>stinus</name>,
in <title>Quaestionibus Novi et Veteris Testa<lb ed="#Qd"/>menti</title><!--12-->,
quia illud praecepit, non quia necessa<lb ed="#Qd"/>rium<!--h-->,
sed quia expediens propter scandalum<!--i-->
<lb ed="#Qd"/>Iudaeorum vitandum. Unde dicit: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e414">Dominus Iu<lb ed="#Qd"/>daeis,
ut quod de illo opinabantur auferret —
<lb ed="#Qd"/>dicebant enim eum inimicum traditioni Iudaicae
<lb ed="#Qb"/>— iussit ut leprosus offerret munera, sicut prae<lb ed="#Qd"/>ceptum
erat a Moyse, <title>Levit.</title> 14, 4, ei subiecit<!--13-->:
<lb ed="#Qd"/>In testimonium illis, hoc est, ut haec res testis
<lb ed="#Qd"/>esset contra illos, quia Salvator non esset Legis
<lb ed="#Qd"/>inimicus. Factum est itaque quod cessare debue<lb ed="#Qd"/>rat;
sed, quia iam solent superflua non<!--k--> nocere,
<lb ed="#Qd"/>factum est ut hoc prodesset illis qui male de
<lb ed="#Qd"/>ipso opinabantur</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e437">
<lb ed="#Qd"/>2. Ad secundum vero quod obicit quod
<lb ed="#Qb"/><mentioned>omnis Christi actio, nostra est instructio</mentioned>, et ac<lb ed="#Qd"/>tionem
Christi appellat, quae facta est pro Chri<lb ed="#Qd"/>sto,
ut oblationes hostiarum, distinguendum, quod
<lb ed="#Qd"/>sunt actiones potestatis, ut miraculorum, et haec
<lb ed="#Qd"/>sunt ad instructionem, non imitandi seu faciendi,
<lb ed="#Qd"/>sed credendi; quaedam actiones sunt humilitatis,
<lb ed="#Qd"/>et hoc dupliciter: nam quaedam sunt dispensa<lb ed="#Qd"/>tionis,
quaedam exempli sive imitationis. Actio<lb ed="#Qd"/>nes
dispensationis sunt, quas in se suscepit
<lb ed="#Qd"/>Christus ad nostram redemptionem, et in iis
<lb ed="#Qd"/>est instructio gratitudinis et amoris. Actiones
<lb ed="#Qd"/>vero exempli sunt<!--l-->, quas Christus operatus est
<lb ed="#Qd"/>ad nostram informationem, ut opera caritatis,
<pb ed="#Qd" n="826"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>obedientiae et aliarum virtutum, in quibus est<!--a-->
<lb ed="#Qd"/>instructio imitationis. Dicendum ergo quod sus<lb ed="#Qd"/>ceptio
actionum legalium in caerimoniis in Christo
<lb ed="#Qd"/>fuit ordinata ad redemptionem, non ad imitatio<lb ed="#Qd"/>nem,
secundum quod dicit <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e692">Apostolus</name><!--b-->, <title>Gal.</title> 4, 4:
<lb ed="#Qd"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e700">Factum sub Lege, ut eos, qui sub Lege erant,
<lb ed="#Qd"/>redimeret</quote>, <title>Glossa</title><!--1-->: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e486">Factum sub Lege<!--e--> dicit,
<lb ed="#Qd"/>quia hostia legalis pro illo oblata<!--d--> est, <title>Luc.</title> 2, 24.
<lb ed="#Qd"/>Nec<!--e--> mirum, si opera illa Legis sustinuit, ex qui<lb ed="#Qd"/>bus
liberaret eos qui ei serviliter tenebantur, qui
<lb ed="#Qd"/>etiam mortem sustinuit, ut ex illa alios liberaret</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e498">
<lb ed="#Qd"/>3. Ad tertium dicendum quod, quamvis
<lb ed="#Qd"/>oblatio sacrificii esset confessio peccati, tamen
<lb ed="#Qd"/>deficiebat in duobus. Unum est<!--f-->, quia non pro
<lb ed="#Qd"/>quocumque peccato erat sacrificium, Unde <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e745">Augu<lb ed="#Qd"/>stinus</name>,
in <title>Quaestionibus Novi et Veteris Testa<lb ed="#Qd"/>menti</title><!--2-->:
<quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e513">Nunquam pro manifesto delicto sacrifi<lb ed="#Qd"/>cium
mandavit, sed pro ignorato, quia, etiam cum
<lb ed="#Qd"/>nescit, homo peccat, et cum<!--g--> se putat recte
<lb ed="#Qd"/>agere, intentione quadam<!--h--> delinquit: tale pecca<lb ed="#Qd"/>tum
dixit per sacrificium<!--i--> posse purgari</quote>. Aliud
<lb ed="#Qd"/>est, quia per sacrificium non erat confessio nisi
<lb ed="#Qd"/>generis peccati. Non enim peccati circumstantiae<!--k-->
<lb ed="#Qd"/>per sacrificium poterant indicari, ideo imperfecta
<lb ed="#Qd"/>est confessio peccati et diminuta oblatio sacri<lb ed="#Qd"/>ficii,
perfecta autem est confessio expressione
<lb ed="#Qd"/>verbi; unde in illa erit perfectio sacrificii, iuxta
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>illud <title>Osee</title> ultimo, 3: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e797">Reddemus vitulos labiorum
<lb ed="#Qd"/>nostrorum</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e544">
<lb ed="#Qd"/>4. Ad ultimum respondet <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e807" ref="#Augustine">Augustinus</name>,
<lb ed="#Qd"/><title>Ad Marcellinum</title><!--3-->, sic: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e553">Non opinor, cum agricola
<lb ed="#Qd"/>aliud iusserit aestate quam iusserit hieme, ratio
<lb ed="#Qd"/>mutatur agriculturae. Et cum mane surgit qui
<lb ed="#Qd"/>nocte quiescebat, vitae consilium non mutavit.
<lb ed="#Qd"/>Aliud magister adolescenti quam puero solebat
<lb ed="#Qd"/>imposuit. Doctrina igitur constans, mutato prae<lb ed="#Qd"/>cepto,
non mutata mutavit. Non itaque verum est
<lb ed="#Qd"/>quod dicitur<!--l-->: semet rectum nullatenus esse mu<lb ed="#Qd"/>tandum.
Mutata quippe temporis causa, quod
<lb ed="#Qd"/>recte ante factum fuerat, ita mutari plerumque
<lb ed="#Qd"/>flagitat, ut cum ipsi dicant recte non fieri, si
<lb ed="#Qd"/>mutetur, contra veritas clamet recte non fieri nisi
<lb ed="#Qd"/>mutetur. Aptum fuit primis temporibus sacrifi<lb ed="#Qd"/>cium,
quod praeceperat Deus, nunc vero non ita
<lb ed="#Qd"/>est. Aliud enim praecepit quod huic tempori
<lb ed="#Qd"/>aptum esset, qui multo magis quam homo novit
<lb ed="#Qd"/>quid cuique tempori accomodate adhibeatur</quote>.
<lb ed="#Qd"/>Dicendum ergo<!--4--> <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e593">aliis sacramentis praenuntiari
<lb ed="#Qd"/>Christum, cum venturus esset; aliis, cum venisset,
<lb ed="#Qd"/>annuntiari oportuisse, sicut modo nos id<!--m--> ipsum
<lb ed="#Qd"/>loquentes, diversitas rerum compulit etiam verba
<lb ed="#Qd"/>mutare. Siquidem aliud est praenuntiari, aliud
<lb ed="#Qd"/>annuntiari<!--n-->; aliud cum venturus esset, aliud cum
<lb ed="#Qd"/>venisset</quote>.
</p>
</div>
<div xml:id="ahsh-l3p2in3t2s3q6c2-Dd1e611" type="articulus">
<head xml:id="ahsh-l3p2in3t2s3q6c2-Hd1e613">ARTICULUS II.</head>
<head xml:id="ahsh-l3p2in3t2s3q6c2-Hd1e616" type="question-title">Utrum circumcisio debeat cessare.</head>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e619">
<lb ed="#Qd"/>Quaeritur postea de circumcisione utrum de<lb ed="#Qd"/>beat
cessare.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e626">
<lb ed="#Qd"/>Ad quod sic obicitur: I. 1. <title>Gen.</title> 17, 13: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e903">Erit pac<lb ed="#Qd"/>tum
meum in carne vestra in foedus aeternum</quote>.
<lb ed="#Qd"/>Pactum autem istud appellat circumcisionem<!--5-->;
<lb ed="#Qd"/>ergo circumcisio est in foedus aeternum; ergo
<lb ed="#Qd"/>debet servari in aeternum; ergo tempore gratiae.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e639">
<lb ed="#Qd"/>2. Item, ratio evacuationis signorum est<!--o-->, quia
<lb ed="#Qd"/>impleta sunt figurata per illa; sed significatum<!--p-->
<lb ed="#Qd"/>circumcisionis non est adhuc impletum; ergo cir<lb ed="#Qd"/>cumcisio
non debet<!--q--> evacuari, sed observari.
<lb ed="#Qb"/>— Quod autem non sit impletum signi<lb ed="#Qd"/>ficatum
circumcisionis patet, quia, sicut
<lb ed="#Qd"/>dicit <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e941">Augustinus</name>, in <title>Quaestionibus Novi et Ve<lb ed="#Qd"/>teris
Testumenti</title><!--6-->, figura futurae resurrectionis
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>generalis<!--r-->, quae erit in octava aetate, <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e660">in cir<lb ed="#Qd"/>cumcisione
data est, ut quasi renovatio futura in
<lb ed="#Qd"/>circumcisione<!--s--> dignosceretur</quote>. In illa autem re<lb ed="#Qd"/>novatione
erit abolitio omnis corruptionis et
<lb ed="#Qd"/>poenae; istud autem significatum nondum venit
<lb ed="#Qd"/>nec implendum est nisi in fine mundi; ergo de<lb ed="#Qd"/>bet
manere circumcisio usque ad finem mundi.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e678">
<lb ed="#Qd"/>3. Item, in tempore gratiae dicebat <title>Apostolus</title>,
<lb ed="#Qd"/>ad <title>Rom.</title> 2, 25: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e684" source="http://scta.info/resource/rom2_25">Circumcisio quidem prodest, si
<lb ed="#Qd"/>Legem observes</quote>. Ergo utilis est cum observatione
<lb ed="#Qd"/>Legis tempore gratiae; ergo debet manere.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e692">
<lb ed="#Qd"/>4. Item, <title>I Ioan.</title> 2, 6: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1005">Qui dicit se in Christo
<lb ed="#Qd"/>manere, debet sicut et ille ambulavit et ipse am<lb ed="#Qd"/>bulare</quote>;
et <title>I Petr.</title> 2, 21: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1015">Christus pro nubis passus
<lb ed="#Qd"/>est, vobis relinquens exemplum</quote>. <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e1021">Gregorius</name>
<lb ed="#Qd"/>namque, in <title>Dialogo</title><!--7-->, dicit: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e705">Redemptor noster
<pb ed="#Qd" n="827"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>per mortale corpus omne quod egit, hoc nobis
<lb ed="#Qd"/>in exemplo praebuit, ut pro nostrarum virium
<lb ed="#Qd"/>modulo eius vestigia sequentes, inoffenso pede
<lb ed="#Qd"/>operis praesentis vitae carpamus viam</quote>. Sed
<lb ed="#Qd"/>Christus circumcisus est; ergo et nos ad exem<lb ed="#Qd"/>plum
eius circumcidi debemus, cum ipse hoc
<lb ed="#Qd"/>egerit in corpore mortali, et, sicut dicit, quid<lb ed="#Qd"/>quid
in mortali<!--a--> corpore <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e729">egit, nobis in exemplo
<lb ed="#Qd"/>praebuit</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e735">
<lb ed="#Qd"/>5. Item, <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e1067">Apostolus</name> tempore gratiae legitur Ti<lb ed="#Qd"/>motheum
circumcidisse, <title>Act.</title> 16, 3; ergo exemplo
<lb ed="#Qd"/>Christi et apostolico erit circumcisio tempore
<lb ed="#Qd"/>gratiae facienda.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e746">
<lb ed="#Qd"/>Contra: a. <ref xml:id="ahsh-l3p2in3t2s3q6c2-Rd1e1085" corresp="#ahsh-l3p2in3t2s3q6c2-Qd1e1090"><title>Ad Gal.</title> 5, 2</ref>: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1090" source="http://scta.info/resource/gal5_2" synch="7-12">Si circumcidimini,
<lb ed="#Qd"/>Christus nihil proderit vobis</quote>; et <title>Act.</title> 15, 29, ex
<lb ed="#Qd"/>Concilio Apostolorum, ubi super hoc movebatur
<lb ed="#Qd"/>quaestio, determinatur quod circumcisio non est
<lb ed="#Qd"/>servanda.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e759">
<lb ed="#Qd"/>II. 1. Item, quaeritur, cum Christus legatur cir<lb ed="#Qd"/>cumcisus
et baptizatus, quare non circumcidimur
<lb ed="#Qd"/>eius exemplo sicut baptizamur eius exemplo?
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e770">
<lb ed="#Qd"/>2. Item, cum baptismus sit remedium contra
<lb ed="#Qd"/>peccatum, Salvator autem, <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e776">qui conceptus<!--b--> est
<lb ed="#Qd"/>de Spiritu Sancto<!--1--></quote>, non habuit in se aliquod
<lb ed="#Qd"/>peccatum, ergo nec debuit suscipere remedium
<lb ed="#Qd"/>contra peccatum; ergo nec debuit baptizari, nec
<lb ed="#Qd"/>etiam circumcidi, cum ipsa circumcisio in reme<lb ed="#Qd"/>dium
instituta fuerit.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e792">
<lb ed="#Qd"/>Respondeo, secundum <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e1144">Augusitnum</name>, in <title>Quae<lb ed="#Qd"/>stionibus
Novi et Veteris Testamenti</title><!--2-->: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e798">Circum<lb ed="#Qd"/>cisio
usque ad Christum indulta est. Abraham au<lb ed="#Qd"/>tem
circumcisionem in promisso Christo accepit,
<lb ed="#Qd"/>ut tamdiu circumcisio curreret, quamdiu Christus
<lb ed="#Qd"/>nasceretur promissus Abrahae, qui omnes gentes
<lb ed="#Qd"/>iustificaret per fidem, sicut fuerat iustificatus
<lb ed="#Qd"/>Abraham. Ideo debuit circumcidi, ut ipse pro<lb ed="#Qd"/>baretur
esse qui promissus Abrahae esset, ita,
<lb ed="#Qd"/>ut de cetero circumcisio cessaret, impleta pro<lb ed="#Qd"/>missione.
Baptismus autem non debuit cessare,
<lb ed="#Qd"/>quia forma renascibilitatis<!--d--> est a Christo coepta,
<lb ed="#Qd"/>non prius data, et usque ad Christum consum<lb ed="#Qd"/>mata</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e828">
<lb ed="#Qd"/>[Ad obiecta]: I. 1. Ad primum ergo quod obi<lb ed="#Qd"/>citur
quod <mentioned>circumcisio est in foedus aeternum</mentioned>,
<lb ed="#Qd"/>dicendum quod foedus aeternum<!--e--> potest intelligi
<lb ed="#Qd"/>quantum ad signum vel quantum ad rem signi<lb ed="#Qd"/>ficatam.
Quantum ergo ad signum<!--f--> sive figuram
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>non est circumcisio in <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1209">foedus aeternum</quote>, sed quam<lb ed="#Qd"/>tum
ad rem significatam<!--g-->. Unde dicit <title>Glossa</title><!--3-->,
<lb ed="#Qd"/><title>Gen.</title><!--h--> 17, 13: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1227">In foedus aeternum</quote>, <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e849">quia aliquid<!--i-->
<lb ed="#Qd"/>aeternum significabat</quote> et hoc adhuc tenetur et
<lb ed="#Qd"/>observatur a Christiano. Significat enim circum<lb ed="#Qd"/>cisio
abolitionem culpae<!--k-->, et haec est per <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e859">gra<lb ed="#Qd"/>tiam<!--l-->
in praesenti</quote>, quae datur in baptismo; et
<lb ed="#Qd"/>significat abolitionem poenae<!--m-->, et haec est per
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e866">gloriam in futuro<!--4--></quote>, scilicet in generali resurrec<lb ed="#Qd"/>tione.
Et hoc est quod dicit<name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e1262" ref="#Augustine">Augustinus</name>, <title>Contra
<lb ed="#Qd"/>Faustum</title><!--5-->: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1272">Si<!--n--> quaeris quare non circumcidatur
<lb ed="#Qd"/>carne Christianus, etsi Christus non venit Legem<!--o-->
<lb ed="#Qd"/>solvere etc., respondeo: immo tam ideo<!--p--> non
<lb ed="#Qd"/>circumciditur Christianus, quia id, quod eadem
<lb ed="#Qd"/>circumcisione prophetabatur, iam Christus im<lb ed="#Qd"/>plevit.
Expoliatio enim carnalis generationis,
<lb ed="#Qd"/>quae illo tacto figurabatur<!--q-->, iam Christi resur<lb ed="#Qd"/>rectione
impleta est<!--r-->, quod in nostra resurrec<lb ed="#Qd"/>tione
futurum sacramento baptismatis commen<lb ed="#Qd"/>datur.
Nam neque penitus debuit auferri novae
<lb ed="#Qd"/>vitae sacramentum, quia restat adhuc in nobis
<lb ed="#Qd"/>futura resurrectio mortuorum, et in melius tamen,
<lb ed="#Qd"/>id est succedente baptismo, debuit commutari</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e903">
<lb ed="#Qd"/>2. Ad secundum dicendum quod significa<lb ed="#Qd"/>tum
circumcisionis dicitur impleri dupliciter: in
<lb ed="#Qd"/>exemplo seu causa et in re seu effectu. In exem<lb ed="#Qd"/>plo
sive in causa significatum circumcisionis im<lb ed="#Qd"/>pletum
est in resurrectione Christi, quae est causa
<lb ed="#Qd"/>et exemplum nostrae resurrectionis; in re vero
<lb ed="#Qd"/>et in effectu nondum completum est, quia non
<lb ed="#Qd"/>est adhuc nostra resurrectio generalis. Et ideo,
<lb ed="#Qd"/>quia iam completum est in causa sive: in
<lb ed="#Qd"/>exemplo, signum illud<!--t--> evacuandum est. Et hoc
<lb ed="#Qd"/>est quod dicit <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e1340" ref="#Augustine">Augustinus</name>, <title>Contra Faustum</title><!--6-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e932">Quod adhuc promittitur Ecclesiae, id est cor<lb ed="#Qd"/>pori
Christi<!--u-->, in manifestatione praestatur in Chri<lb ed="#Qd"/>sto,
capite corporis, Salvatore, id est in Christo
<lb ed="#Qd"/>mediatore Dei et hominum, homine Christo Iesu<!--7-->,
<lb ed="#Qd"/>iam utique completum est. Quid enim promittitur
<lb ed="#Qd"/>nisi vita aeterna ex resurrectione a mortuis?
<lb ed="#Qd"/>Hoc iam completum est in illa carne quae Ver<lb ed="#Qd"/>bum
factum est" et quod fidelibus promittitur
<lb ed="#Qd"/>in iudicio, iam completum est in exemplo</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e953">
<lb ed="#Qd"/>3. Ad tertium dicendum, secundum quod
<lb ed="#Qd"/>ibi dicit <title>Glossa</title><!--9-->, quod loquitur ibi <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e1383">Apostolus</name>
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e959">secundum statum Legis Veteris, in quo statu
<lb ed="#Qd"/>profuit circumcisio; sed non profuit ad salutem
<lb ed="#Qd"/>sine spirituali observantia Legis</quote>. Et ideo dicit<!--10-->:
<pb ed="#Qd" n="828"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1402">Circumcisio prodest, si Legem observes; si autem
<lb ed="#Qd"/>praevaricator sis Legis, circumcisio tua<!--a--> praepu<lb ed="#Qd"/>tium
factu est</quote>. <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e977">Tempore autem gratiae, postquam
<lb ed="#Qd"/>veritas exhibita est<!--b-->, non modo non prodest, sed
<lb ed="#Qd"/>etiam<!--f--> obest</quote>. Unde infra, ad <title>Gal.</title> 5, 2, dicit<!--d-->:
<lb ed="#Qd"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1429">Si circumcidimini, Christus vobis non proderit</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e987">
<lb ed="#Qd"/>4. Ad quartum patet responsio ex praece<lb ed="#Qd"/>denti
capitulo<!--1-->. Nam Christus non suscepit cir<lb ed="#Qd"/>cumcisionem
ad exemplum imitationis, sed per
<lb ed="#Qd"/>dispensationem ad fidem redemptionis, ut mon<lb ed="#Qd"/>straretur
esse ille qui fuerat promissus Abrahae<!--2-->.
<lb ed="#Qd"/>Unde <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e1452" ref="#Ambrose">Ambrosius</name><!--3-->, super illud ad <title>Gal.</title> 4, 4,
<lb ed="#Qb"/><mentioned>factum sub lege</mentioned>, dicit: Salvator fieri debebat
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1005"><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1466">sub lege</quote>, ut circumcisus appareat filius Abrahae,
<lb ed="#Qd"/>cui promissus erat, signum habens eius cui<!--e-->
<lb ed="#Qd"/>promissus fuerat</quote>; in quo impleta erat circum<lb ed="#Qd"/>cisio,
et ideo signum iam cessat.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1015">
<lb ed="#Qd"/>5. Ad quintum dicendum, secundum <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e1483">Au<lb ed="#Qd"/>gustinum</name>,
in <title>Quaestionibus Novi et Veteris Te<lb ed="#Qd"/>stamenti</title><!--4-->:
<quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1023">Paulus, cum praedicaret iam non
<lb ed="#Qd"/>oportere circumcidi, quamquam ipse Timotheum
<lb ed="#Qd"/>circumcidit propter scandalum Iudaeorum: maluit
<lb ed="#Qd"/>enim rem superfluam facere, quam imperitis<!--f-->, ex
<lb ed="#Qd"/>quibus aliqui possint salvari, scandalo esse</quote>.
<lb ed="#Qd"/>Sicut et Ipse Salvator <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1037">iussit ut leprosus offerret
<lb ed="#Qd"/>munera pro emundatione sua, sicut praeceptum
<lb ed="#Qd"/>erat a Moyses, <title>Matth.</title> 8, 4; et subiecit<!--6-->: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1521">In
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>testimonium illis</quote>, ut haec res testis esset contra
<lb ed="#Qd"/>illos, quia Salvator non erat Legis inimicus</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1052">
<lb ed="#Qd"/>II. 1. Ad illud autem<!--g--> quod quaeritur quare
<lb ed="#Qd"/>non circumcidimur<!--h--> exemplo Christi sicut bap<lb ed="#Qd"/>tizamur,
patet responsio<!--i--> ex praedictis<!--7-->, quia,
<lb ed="#Qd"/>sicut dicit <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e1553" ref="#Augustine">Augustinus</name>, in <title>Quaestionibus Novi
<lb ed="#Qd"/>et Veteris Testamenti</title><!--8-->, et <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e1562" ref="#Ambrose">Ambrosius</name><!--9-->, cir<lb ed="#Qd"/>cumcisio
fuit ad probationem quod ipse esset
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1073">qui promissus esset Abrahae<!--k-->, ita ut de cetero
<lb ed="#Qd"/>circumcisio cessaret, Impleta promissione</quote>. Bap<lb ed="#Qd"/>tismus
vero erat in formam imitationis; unde,
<lb ed="#Qd"/>sicut dicit <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e1581">Augustinus</name>, in <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1584">Quaestionibus Novi
<lb ed="#Qd"/>et Veteris Testamenti</quote><!--10-->, <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1085">dignum erat ut ipse
<lb ed="#Qd"/>exemplo esset futuris filiis Dei, et qui per bap<lb ed="#Qd"/>tismum
filios Dei fieri docebat, debuit<!--l--> in se
<lb ed="#Qd"/>hoc visibiliter demonstrare</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1095">
<lb ed="#Qd"/>2. Ad ultimum vero quod obicit, quod bap<lb ed="#Qd"/>tismus
est in remedium contra peccatum, re<lb ed="#Qd"/>spondet
<name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e1611" ref="#Augustine">Augustinus</name>, in <title>Quaestionibus Novi
<lb ed="#Qd"/>et Veteris Testamenti</title><!--11-->: Baptizatus est Salvator,
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1109">non utique propter peccatum, sed propter iu<lb ed="#Qd"/>stitiam
complendam. Hominis causam in se su<lb ed="#Qd"/>scipiens
et per regenerationem filios Dei fieri
<lb ed="#Qd"/>docens, baptizari debuit, ut in se<!--m--> hoc ostenderet
<lb ed="#Qd"/>ratum<!--n-->. Facile enim probatur quod dicitur, si
<lb ed="#Qd"/>videatur fieri a magistro</quote>. Quod simili modo<!--o--> de
<lb ed="#Qd"/>circumcisione obicit, sufficienter responsum est<!--12-->.
</p>
</div>
<div xml:id="ahsh-l3p2in3t2s3q6c2-Dd1e1126" type="articulus">
<head xml:id="ahsh-l3p2in3t2s3q6c2-Hd1e1128">ARTICULUS III.</head>
<head xml:id="ahsh-l3p2in3t2s3q6c2-Hd1e1131" type="question-title">De cessatione sabbati<!--13-->.</head>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1134">
<lb ed="#Qd"/>Postea quaeritur de cessatione sabbati.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1139">
<lb ed="#Qd"/>Ad quod arguunt 1. ex<!--p--> auctoritate <title>Exodi</title> 31, 16:
<lb ed="#Qd"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1673">Custodiant filii Israel</quote>; et subdit<!--14-->: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1679">Pactum est
<lb ed="#Qd"/>sempiternum inter me et filios Israel, signumque
<lb ed="#Qd"/>perpetuum</quote>. Sed, si pactum est sempiternum, sem<lb ed="#Qd"/>piterne
manet illud quod pepigit Deus cum filiis
<lb ed="#Qd"/>Israel; sed non pepigit nisi<!--q--> observantiam sab<lb ed="#Qd"/>bati;
ergo observantia sabbati sempiterna<!--r--> est.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1157">
<lb ed="#Qd"/>2. Item, si est signum perpetuum, perpetuo
<lb ed="#Qd"/>significat, et<!--s--> si perpetuo significat, perpetuo est;
<lb ed="#Qd"/>ergo custodia sabbati perpetua<!--t--> erit.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1167">
<lb ed="#Qd"/>3. Item, <title>Levit.</title> 21<!--m-->, dicitur de sabbato:
<lb ed="#Qd"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1721">Omne opus servile non facietis in eo, legitimum
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>sempiternum erit</quote>. Ergo lex sabbati lex sempiterna
<lb ed="#Qd"/>est; ergo semper servanda.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1180">
<lb ed="#Qd"/>4. Item, <title>Ezech.</title> 20, 12: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1738">Sabbata mea dedi eis,
<lb ed="#Qd"/>ut essent signum inter me et eas et scirent quia
<lb ed="#Qd"/>ego Dominus sanctificans eos</quote>. Item, ibidem, 20,
<lb ed="#Qd"/>sequitur: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1747">Sabbata<!--u--> mea sanctificate ut sit si<lb ed="#Qd"/>gnum
inter me et vos, ut sciatis quia ego Do<lb ed="#Qd"/>minus
Deus vester</quote>. Ex hoc arguunt: si aliquid
<lb ed="#Qd"/>est signum alicuius signati habentis semper
<lb ed="#Qd"/>eamdem necessitatem et utilitatem ut signetur,
<lb ed="#Qd"/>huius signi evacuatio nunquam erit utilis, sed
<lb ed="#Qd"/>damnosa; sed significatio sabbati est talis; si<lb ed="#Qd"/>gnat
enim, sicut dicit Propheta Ezechiel, apud
<lb ed="#Qd"/>intellectum, ut sciatur quod Dominus ipse sit
<pb ed="#Qd" n="829"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Deus; hoc autem scire<!--a--> semper et perpetuo est
<lb ed="#Qd"/>utile et necessarium; ergo evacuatio sabbati
<lb ed="#Qd"/>nunquam erit utilis; semper igitur est<!--b--> ser<lb ed="#Qd"/>vandum.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1222">
<lb ed="#Qd"/>5. Item, quod magis et amplius in lege divi<lb ed="#Qd"/>norum
praeceptorum servandum praecipitur erit
<lb ed="#Qd"/>amplius observandum; sed tale est praeceptum
<lb ed="#Qd"/>de sabbato. Nam et ante Legem praeceptum est,
<lb ed="#Qd"/><title>Exod.</title> 16, 23; et in lege praeceptorum moralium<!--c-->
<lb ed="#Qd"/><title>Exod.</title> 20, 8; et in lege praeceptorum iudicialium,
<lb ed="#Qd"/><title>Exod.</title> 23, 12: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1813">Sex diebus operaberis, et septimo
<lb ed="#Qd"/>die cessabis</quote>; item, in<!--d--> lege praeceptorum figu<lb ed="#Qd"/>ralium,
<title>Exod.</title> 31, 13: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1826">Videte ut sabbatum meum
<lb ed="#Qd"/>custodiatis, quia signum est</quote>; item, in repetitione<!--e-->
<lb ed="#Qd"/>Legis post contractionem tabularum, <title>Exod.</title> 35, 2:
<lb ed="#Qd"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1840">Sex diebus facietis opus, septimus erit vobis
<lb ed="#Qd"/>sanctus</quote>; item, in lege <title>Levit.</title> 19, 3: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1848">Sabbata mea
<lb ed="#Qd"/>custodite</quote>; et<!--f--> 23, 3: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1855">Dies septimas, quia sabbati
<lb ed="#Qd"/>requies est, vocabitur sanctus</quote>; item, in lege Nu<lb ed="#Qd"/>merorum
praevaricator sabbati punitur morte,
<lb ed="#Qd"/><title>Num.</title> 15, 32-35, ubi legitur quo modo colligens
<lb ed="#Qd"/>ligna in sabbato punitur morte; item, in<!--g--> lege
<lb ed="#Qd"/><title>Deuter.</title> repetitur, <title>Deuter.</title> 5, 12-13; item, in Pro<lb ed="#Qd"/>pheta<!--h-->
istud prae ceteris exprimitur observandum,
<lb ed="#Qd"/><title>Ezech.</title> 20, 20: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1887">In praeceptis meis ambulate et iu<lb ed="#Qd"/>dicia
mea custodite et sabbata mea sanctificate</quote>.
<lb ed="#Qd"/>Ex iis igitur arguunt: si nullum de praeceptis di<lb ed="#Qd"/>vinae
legis invenitur cum tanta frequentia repe<lb ed="#Qd"/>titum
nec cum tanta districtione<!--i--> et auctoritate
<lb ed="#Qd"/>mandatum, nullum praeceptum Legis amplius
<lb ed="#Qd"/>quam sabbatum custodiendum. Si ergo praecepta
<lb ed="#Qd"/>moralia semper<!--k--> sunt servanda, et istud similiter,
<lb ed="#Qd"/>eum etiam inter moralia numeretur, et<!--l--> maiori
<lb ed="#Qd"/>auctoritate servandum iubeatur.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1290">
<lb ed="#Qd"/>6. Item, Salvator cum Iudaeis de sabbato di<lb ed="#Qd"/>sputans,
<title>Matth.</title> 12, 11, non dixit<!--m--> sabbatum tem<lb ed="#Qd"/>pore
gratiae non esse servandum, sed quod in
<lb ed="#Qd"/>necessitate possit sine<!--n--> offensa violari. Cum
<lb ed="#Qd"/>ergo non retractetur a Christo, semper erit ser<lb ed="#Qd"/>vandum.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1306">
<lb ed="#Qd"/>7. Item quaeritur: cum illud quod est institu<lb ed="#Qd"/>tum
divina auctoritate non possit mutari nisi
<lb ed="#Qd"/>divina auctoritate, qua auctoritate divina eva<lb ed="#Qd"/>cuata
sunt et sacrificia et circumcisio et sabbata
<lb ed="#Qd"/>et<!--o--> alia in observantiis legalium immunditiarum?
<lb ed="#Qd"/>Si ergo divina auctoritate non sunt interdicta,
<lb ed="#Qd"/>semper erunt servanda. Quaeritur ergo in quo
<lb ed="#Qd"/>loco Evangelii ista sunt retractata.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1326">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>8. Item, tempore gratiae observatur tempus
<lb ed="#Qd"/>Paschae et tempus Pentecostes; sed istae erant
<lb ed="#Qd"/>solemnitates legales, <title>Exod.</title> 23, 15-16 et <title>Levit.</title>
<lb ed="#Qd"/>23, 5, 39; ergo pari ratione et aliae solemnitates
<lb ed="#Qd"/>legales<!--a-->; ergo et sabbatum et Scenopegia et alia,
<lb ed="#Qd"/>maxime cum sint vacationis gratia quae est ad
<lb ed="#Qd"/>Deum instituta<!--b-->.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1347">
<lb ed="#Qd"/>Contra: a. Ad <title>Gal.</title> 4, 9: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2000">Cum cognoveritis
<lb ed="#Qd"/>Deum, qua modo convertimini ad infirma<!--t--> ele<lb ed="#Qd"/>menta
mundi</quote>? Et subdit<!--1-->: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2011">Dies observatis et
<lb ed="#Qd"/>menses et tempora et annos; timeo ne forte sine
<lb ed="#Qd"/>causa laboraverim in vobis</quote>, <title>Glossa</title><!--2-->: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1360">Iam
<lb ed="#Qd"/>observatis dies Iudaici ritus, ut sabbata</quote> etc.;
<lb ed="#Qd"/>et subdit<!--3-->: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2032"><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2033">menses</quote> observatis, ut Neomenias;
<lb ed="#Qd"/>tempora, putantes implere Domini praeceptum</quote>,
<lb ed="#Qd"/><title>Exod.</title> 23, 14: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2044">Tribus vicibus</quote> anni <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2047">mihi festa cele<lb ed="#Qd"/>brabitis</quote>;
<quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2052">et annos</quote>, ut septimum annum et quin<lb ed="#Qd"/>quagesimum<!--d-->,
<title>Levit.</title> 25, 4, 10. Ex quo relinquitur
<lb ed="#Qd"/>quod nec sabbata nec cetera Legis testa sunt ob<lb ed="#Qd"/>servanda.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1383">
<lb ed="#Qd"/>Respondeo: in sabbato duo iuerunt, scilicet
<lb ed="#Qd"/>determinatio diei talis septimae<!--e-->, et haec fuit fi<lb ed="#Qd"/>guralis
et figura rei, qua adveniente, debuit ces<lb ed="#Qd"/>sare
sabbatum. Fuit enim figura quietis nostrae
<lb ed="#Qd"/>quam habemus <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1396">in praesenti</quote> per <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1399">gratiam</quote>
<lb ed="#Qd"/>Christi<!--f--> et per <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1404">gloriam in futuro<!--4--></quote>, et ita non
<lb ed="#Qd"/>debet observari quantum ad determinationem diei
<lb ed="#Qd"/>septimae. — Item, in sabbato fuit sanctificatio,
<lb ed="#Qd"/>et quantum ad hoc iuit morale et adhuc obser<lb ed="#Qd"/>vatur,
ut ostensum est<!--g--> supra, Quaestione de
<lb ed="#Qd"/>tertio praecepto Decalogi: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2111">Memento quod diem
<lb ed="#Qd"/>sabbati sanctifices</quote><!--5-->. Et hoc est quod dicit <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e2117">Au<lb ed="#Qd"/>gustinus</name>,
<title>Contra Faustum</title><!--6-->: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1422">Cum quaeris,
<lb ed="#Qd"/>sabbati otium quare non observat Christianus,
<lb ed="#Qd"/>respondeo: immo id propterea non observat Chri<lb ed="#Qd"/>stianus,
quia quod ea figura praefigurabatur<!--h-->,
<lb ed="#Qd"/>iam Christus implevit<!--l-->. In illo quippe habemus
<lb ed="#Qd"/>sabbatum, qui dixit, <title>Matth.</title> 11, 28: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2146">Venite ad
<lb ed="#Qd"/>me omnes qui laboratis et onerati estis</quote></quote>. Unde
<lb ed="#Qd"/>nota quod in sabbato figurabatur quies per gra<lb ed="#Qd"/>tiam
in Christo et quies aeterna, cuius spes nobis
<lb ed="#Qd"/>revelata est, et ideo non manet nisi ad legen<lb ed="#Qd"/>dum
solum et non ad observandum. Et hoc est
<lb ed="#Qd"/>quod dicit <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e2162" ref="#Augustine">Augustinus</name>, in eodem libro<!--7-->: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1453">Ces<lb ed="#Qd"/>sationem
sabbatorum iam quidem supervacuam
<lb ed="#Qd"/>ducimus ad<!--k--> observandum, ex quo spes revelata
<lb ed="#Qd"/>est nostrae quietis aeternae, non tamen ad le<lb ed="#Qd"/>gendum
et intelligendum</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1465">
<pb ed="#Qd" n="830"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>[Ad obiecta]: 1. 2. Ad primum ergo et se<lb ed="#Qd"/>cundum
dicendum quod in Scriptura aeternum
<lb ed="#Qd"/>seu sempiternum accipitur multipliciter: proprie,
<lb ed="#Qd"/>communiter, secundum quid, per accidens, me<lb ed="#Qd"/>taphorice.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1483">
<lb ed="#Qd"/>Proprie, tribus modis: minus proprie, magis
<lb ed="#Qd"/>proprie, propriissime. Propriissime igitur<!--a-->, cuius
<lb ed="#Qd"/>non est principium nec finis durationis et stabi<lb ed="#Qd"/>litatis;
et hoc modo dicitur Deus aeternus tan<lb ed="#Qd"/>tum.
et in<!--b--> hoc sensu dicitur, <title>Dan.</title> 7, 14: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2220">Po<lb ed="#Qd"/>testas
eius potestas aeterna</quote>; et <title>Eccli.</title> 18, 1: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2228">Qui
<lb ed="#Qd"/>vivit in aeternum creavit omnia simul</quote>. — Minus
<lb ed="#Qd"/>proprie, quod habet principium, sed non finem in
<lb ed="#Qd"/>duratione, quamvis finem habeat quodam modo
<lb ed="#Qd"/>in stabilitate quia mutatur; quo modo dicitur
<lb ed="#Qd"/>poena aeterna, <title>Matth.</title> 25, 41: Ite, <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2245">maledicti, in
<lb ed="#Qd"/>ignem aeternum</quote>. — Magis proprie, quod habet
<lb ed="#Qd"/>principium, sed non finem in duratione vel stabi<lb ed="#Qd"/>litate;
quo modo dicitur vita aeterna, <title>Ioan.</title> 17, 3:
<lb ed="#Qd"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2259">Haec est vita aeterna<!--c-->, ut cognoscant te Deum</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1518">
<lb ed="#Qd"/>Communiter vero, extenso vocabulo, acci<lb ed="#Qd"/>pitur
aeternum, ut dicatur aeternum<!--d--> cuius finis
<lb ed="#Qd"/>non constituitur in humana acceptione, et hoc
<lb ed="#Qd"/>tripliciter. Primo dicitur aeternum, cuius finis non
<lb ed="#Qd"/>constituitur in cognitione, <title>Deuter.</title> 29, 29: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2283">Abscon<lb ed="#Qd"/>dita
a Domino Deo nostro manifesta sunt nobis
<lb ed="#Qd"/>et filiis nostris usque</quote> in aeternum. — Secundo
<lb ed="#Qd"/>modo, cuius tinis non constituitur in affectione,
<lb ed="#Qd"/>secundum quem<!--e--> modum, <title>III Reg.</title> 1, 31, dixit Ber<lb ed="#Qd"/>sabee
ad David: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2302">Vivat Dominus meus rex in oe<lb ed="#Qd"/>ternum</quote>.
- Tertio modo, cuius finis non consti<lb ed="#Qd"/>tuitur
in recordatione, <title>Iosue</title> 4, 7, de lapidibus
<lb ed="#Qd"/>extractis ex alveo Iordanis: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2315">Idcirco positi sunt
<lb ed="#Qd"/>isti lapides in monimentum<!--f--> filiis Israel usque in
<lb ed="#Qd"/>aeternum</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1553">
<lb ed="#Qd"/>Secundum quid vero accipitur aeternum, ut
<lb ed="#Qd"/>dicatur aeternum cuius finis non determinatur in
<lb ed="#Qd"/>duratione, et hoc tripliciter. Dicitur enim<!--g--> aeter<lb ed="#Qd"/>num
conditione, <title>Psalmus</title><!--1-->: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2342">Thronus eius sicut
<lb ed="#Qd"/>sol in conspectu meo et sicut luna perfecta in ae<lb ed="#Qd"/>ternum</quote>,
dicitur de David, cui<!--h--> non determinatur
<lb ed="#Qd"/>finis regni in successoribus David, si servassent
<lb ed="#Qd"/>mandata Dei<!--i-->. — Dicitur etiam aeternum iure,
<lb ed="#Qd"/><title>Iosue</title> 14, 9: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2362">Iuravit Moyses Caleph: Tarram, quam
<lb ed="#Qd"/>calcaverit pes tuus, erit possessio tua et filiorum
<lb ed="#Qd"/>tuorum in aeternum</quote>, quia<!--k--> non determinabatur
<lb ed="#Qd"/>finis in iure possidendi. - Item, dicitur aeter<lb ed="#Qd"/>num
significatione, quo modo dicitur de sabbato,
<lb ed="#Qd"/><title>Exod.</title> 31, 15: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2380">Pactum est sempiternum signumque
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>perpetuum</quote>; et <title>Gen.</title> 17, 7 dicitur<!--a--> de circumci<lb ed="#Qd"/>sione
ad Abraham: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2395">Statuam pactum meum inter
<lb ed="#Qd"/>me et te foedere sempiterno</quote>, <title>Glossa</title><!--2-->: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1594">Quia
<lb ed="#Qd"/>figurabat aeternum</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1601">
<lb ed="#Qd"/>Item, aeternum per accidens dicitur quod
<lb ed="#Qd"/>per aliud nominatur aeternum, et hoc tripliciter.
<lb ed="#Qd"/>Ratione, secundum quod dicitur tempus aeternum,
<lb ed="#Qd"/>quia ratio temporis<!--b--> in divina dispositione ae<lb ed="#Qd"/>terna
est, <title>Baruch</title> 3, 32: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2429">Praeparavit terram in ae<lb ed="#Qd"/>terno
tempore</quote>. — Promissione, secundum quem<!--c-->
<lb ed="#Qd"/>modum dicitur pactum aeternum, in quo est
<lb ed="#Qd"/>sponsio boni aeterni, <title>II Reg.</title> 23, 5, dicit David:
<lb ed="#Qd"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2445">Nec<!--d--> tanta est domus mea apud Deum ut pac<lb ed="#Qd"/>tum
aeternum iniret mecum firmum in omnibus</quote> etc.
<lb ed="#Qb"/>— Ductione, et secundum hoc sacramentum cir<lb ed="#Qd"/>cumcisionis
pro statu suo ducebatur in foedus
<lb ed="#Qd"/>aeternum; unde <title>Gen.</title> 17, 13: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2462">Erit<!--e--> pactum meum
<lb ed="#Qd"/>in carne vestra in foedus aeternum</quote>, <title>Glossa</title><!--3-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1631">Quoniam ad aeternitatem ducit</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1635">
<lb ed="#Qd"/>Item, metaphorice dicitur aeternum<!--f--> tripli<lb ed="#Qd"/>citer.
Stabilitate, <title>Psalmus</title><!--g4-->: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2490">Qui confidunt in
<lb ed="#Qd"/>Domino sicut mons Sion, non commovebitur in
<lb ed="#Qd"/>aeternum qui habitat in Ierusalem</quote>. — Diuturni<lb ed="#Qd"/>tate,
et sic quod est diuturnae permanentiae di<lb ed="#Qd"/>citur
aeternum, <title>Deuter.</title> 33, 15: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2505">De pomis collium
<lb ed="#Qd"/>aeternorum</quote>. — Inviolabilitate, et sic illud, quod
<lb ed="#Qd"/>non est<!--h--> fas violare, dicitur aeternum, <title>Exod.</title> 12, 24:
<lb ed="#Qd"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2519">Custodi verbum istud legitimum tibi et filiis tuis
<lb ed="#Qd"/>usque in aeternum</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1659">
<lb ed="#Qd"/>Per hanc distinctionem patet responsio ad pri<lb ed="#Qd"/>mum,
quia sabbatum dicitur pactum sempiter<lb ed="#Qd"/>num
figuratione, quia scilicet figurabat aeternam
<lb ed="#Qd"/>quietem, ut dictum est<!--5-->; unde ad determinationem
<lb ed="#Qd"/>subdit quod est signum perpetuum.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1672">
<lb ed="#Qd"/>2. Ad secundum vero quod obicit quod,
<lb ed="#Qd"/>si<!--i--> signum perpetuum est, perpetuo<!--k--> erit obser<lb ed="#Qd"/>vantia,
responsio est, quia sabbatum dicitur si<lb ed="#Qd"/>gnum
perpetuum vel ratione perpetui significati,
<lb ed="#Qd"/>quod est1 quies aeterna, vel ratione perpetui
<lb ed="#Qd"/>signi, quod est<!--m--> duobus modis: est enim signum
<lb ed="#Qd"/>in facto et signum in verbo. Signum in verbo
<lb ed="#Qd"/>est ad auditum, in tacto ad aspectum; iterum,
<lb ed="#Qd"/>signum<!--n--> in opere, signum in lectione<!--o-->. Dicendum
<lb ed="#Qd"/>ergo quod sabbatum perpetuum signum est<!--p-->, non
<lb ed="#Qd"/>in observantia operis, sed<!--q--> ratione verbi seu
<lb ed="#Qd"/>lectionis. Unde <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e2584">Augustinus</name>, <title>Contra Faustum</title><!--6-->:
<lb ed="#Qd"/>Vacationem <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1702">iam supervacuam ducimus ad<!--r--> ob<lb ed="#Qd"/>servandum,
ex quo revelata est spes nostrae
<lb ed="#Qd"/>quietis<!--s--> aeternae, non tamen ad legendum</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1710">
<pb ed="#Qd" n="831"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>3. Ad tertium quod obicit quod dicitur le<lb ed="#Qd"/>gitimum
sempiternum, dicendum quod <mentioned>sempi<lb ed="#Qd"/>ternum</mentioned>
accipitur metaphorice pro inviolabili.
<lb ed="#Qd"/>Legitimum ergo sempiternum dicitur inviolabile
<lb ed="#Qd"/>mandatum, quod non licebat praetergredi tem<lb ed="#Qd"/>pore
Legis.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1730">
<lb ed="#Qd"/>4. Ad quartum dicendum quod signi utilitas
<lb ed="#Qd"/>manet. Notandum tamen, secundum <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e2634">Hierony<lb ed="#Qd"/>mum</name><!--1-->,
super illud ad <title>Gal.</title> 3, 2: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2643">Ex operibus
<lb ed="#Qd"/>Legis Spiritum accepistis, an ex auditu fidei</quote>?:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1740">Bipartita sunt opera Legis: nam partim in sa<lb ed="#Qd"/>cramentis,
partim in moribus accipiuntur. Ad sa<lb ed="#Qd"/>cramenta
pertinent circumcisio, sabbatum, Neome<lb ed="#Qd"/>niae,
sacrificia et<!--a--> huiusmodi observantiae. Ad
<lb ed="#Qd"/>mores autem <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2663">non occides, non moechaberis</quote></quote>.
<lb ed="#Qd"/>Secundum hoc ergo<!--b--> dicendum quod in moribus
<lb ed="#Qd"/>utilitas est in custodienda, in sacramentis vero
<lb ed="#Qd"/>utilitas est in<!--c--> intelligendo, quia, sicut dicit <title>Hie<lb ed="#Qd"/>ronymus</title><!--2-->,
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1760">si non intelligantur, etsi obser<lb ed="#Qd"/>ventur,
in illis sola servitus est, qualis erat in<!--d-->
<lb ed="#Qd"/>populo Iudaeorum</quote> quoad rudes. <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1767">Si vero ob<lb ed="#Qd"/>serventur
et intelligantur, prosunt, si tempori con<lb ed="#Qd"/>gruunt,
sicut a Moyse et Prophetis observata
<lb ed="#Qd"/>sunt</quote>. Si vero intelligantur et non observantur,
<lb ed="#Qd"/>similiter prosunt si tempori non congruant, et
<lb ed="#Qd"/>tunc utilitas illorum<!--e--> est in contemplatione<!--3-->, non
<lb ed="#Qd"/>in executione. Non congruit autem observantia
<lb ed="#Qd"/>tempori gratiae, quia, cum causa promissionis
<lb ed="#Qd"/>Christi instituta sint, si servarentur, viderentur<!--f-->
<lb ed="#Qd"/>adhuc promittere. Cessare ergo debent, sicut dicit
<lb ed="#Qd"/>B. <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e2724" ref="#Augustine">Augustinus</name><!--4--> quantum ad observantiam, ut
<lb ed="#Qd"/>appareant signa iam futuri Christi fuisse; utilitas
<lb ed="#Qd"/>vero contemplationis semper eadem est.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1801">
<lb ed="#Qd"/>5. Ad quintum dicendum quod praeceptum
<lb ed="#Qd"/>de sabbato ita frequenter in lege divina iteratum
<lb ed="#Qd"/>est, hoc non est ratione litteralis observantiae
<lb ed="#Qd"/>mandati, sed ratione causae mandati. Causa au<lb ed="#Qd"/>tem
sabbati, sicut dicit <name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e2747">Ioannes Damasce<lb ed="#Qd"/>nus</name><!--5-->,
fuit vacatio quae est ad Deum, ut ille car<lb ed="#Qd"/>nalis
populus et terrenis cupiditatibus implicatus,
<lb ed="#Qd"/>particulam vitae tribueret vacationi et venerationi
<lb ed="#Qd"/>divinae. Quia vero ille <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2759">populus durae cervicis</quote><!--6-->
<lb ed="#Qd"/>difficillimus erat ut abstraheretur a terrenis et
<lb ed="#Qd"/>converteretur ad caelestia et divina, inde est
<lb ed="#Qd"/>quod determinata dies vacationis, scilicet sep<lb ed="#Qd"/>tima<!--g-->,
repetebatur eis frequenter in iussione et
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>transgressio puniebatur cum magna districtione
<lb ed="#Qd"/>et severitate. Spirituali vero populo tempore gra<lb ed="#Qd"/>tiae
totum tempus vitae indicitur venerationi di<lb ed="#Qd"/>vinae,
et ideo determinatio temporis vacationis
<lb ed="#Qd"/>et venerationis divinae, ut sabbatum, evacuari
<lb ed="#Qd"/>debuit tempore gratiae<!--h-->. Festivi vero dies, ut
<lb ed="#Qd"/>dominica, a Christianis servantur, sicut dictum
<lb ed="#Qd"/>est supra, Quaestione De praecepto sabbati<!--7-->, alia
<lb ed="#Qd"/>ratione.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1853">
<lb ed="#Qd"/>6. Ad aliud<!--i--> dicendum quod observantiam
<lb ed="#Qd"/>sabbati litteralem retractavit Salvator, secundum
<lb ed="#Qd"/>quod dicit<name xml:id="ahsh-l3p2in3t2s3q6c2-Nd1e2811" ref="#Augustine">Augustinus</name>, in <title>Quaestionibus Novi
<lb ed="#Qd"/>et<!--k--> Veteris Testamenti</title><!--h-->: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e1867">Salvator sabbatis ope<lb ed="#Qd"/>rans<!--l-->,
<title>Ioan.</title> 9, 14, et infirmos sabbatis lectum por<lb ed="#Qd"/>tare
praecipiens, <title>Ioan.</title> 5, 8 secundum sensum Iu<lb ed="#Qd"/>daeorum
sabbatum solvebat. Non tamen sabba<lb ed="#Qd"/>tum
solutum<!--m--> [est]</quote>, quia iam sabbati tempus
<lb ed="#Qd"/>cessabat.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1881">
<lb ed="#Qd"/>7. Ad aliud dicendum quod observatio im<lb ed="#Qd"/>munditiarum
quantum ad tactum retractata est
<lb ed="#Qd"/>a<!--n--> Christo, quando tetigit leprosum, <title>Matth.</title> 8, 3,
<lb ed="#Qd"/>et quando tetigit mortuum, <title>Matth.</title> 9, 25. Obser<lb ed="#Qd"/>vantia
vero immunditiarum quantum<!--o--> ad gustum
<lb ed="#Qd"/>retractata est, <title>Matth.</title> 15, 11, quando dixit: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2877">Non
<lb ed="#Qd"/>quod intrat in os coinquinat hominem</quote> etc. Item,
<lb ed="#Qd"/>observantia sacrificiorum retractata est a Christo,
<lb ed="#Qd"/><title>Matth.</title> 9, 13, cum dixit: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2888">Misericordiam volo, et
<lb ed="#Qd"/>non sacrificium</quote>; et<!--p--> <title>Ioan.</title> 4, 23: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2899">Venit hora et
<lb ed="#Qd"/>nunc esi, quando veri adoratores adorabunt in
<lb ed="#Qd"/>spiritu et veritate</quote>: et ibidem, 21: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2906">Venit hora, quo
<lb ed="#Qd"/>neque in Ierosolymis adorabitis Patrem</quote>, in quo
<lb ed="#Qd"/>retractat ritum caerimoniarum cultus templi. Item,
<lb ed="#Qd"/>retractatio circumcisionis est in<!--q--> institutione bap<lb ed="#Qd"/>tismi,
et primo quoad necessitatem, <title>Ioan.</title> 3, 3:
<lb ed="#Qd"/><quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2924">Nisi quis renatus fuerit ex aqua et Spiritu<!--r-->
<lb ed="#Qd"/>Sancto, non intrabit in regnum caelorum</quote>; se<lb ed="#Qd"/>cundo
quoad utilitatem, <title>Marc.</title> ultimo<!--s-->, 16: <quote xml:id="ahsh-l3p2in3t2s3q6c2-Qd1e2939">Qui
<lb ed="#Qd"/>crediderit et baptizatus fuerit, salvus erit</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q6c2-d1e1927">
<lb ed="#Qd"/>8. Ad ultimum quod quaerit de observan<lb ed="#Qd"/>tia
Paschae et Pentecostes, dicendum quod non
<lb ed="#Qd"/>observantur ea ratione qua servabantur<!--t--> in Lege.
<lb ed="#Qd"/>In Lege enim servabantur in figuram futuri; nunc
<lb ed="#Qd"/>vero servantur<!--u--> in rememorationem et reprae<lb ed="#Qd"/>sentationem
praeteriti: Pascha in memoriam do<lb ed="#Qd"/>minicae
resurrectionis, Pentecostes in memoriam
<lb ed="#Qd"/>Spiritus Sancti missionis.
</p>
</div>
</div>
</body>
</text>
</TEI>