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Dist. 19

Book III: On the Incarnation of the Word · Distinction 19

Textus Latinus
p. 396

DISTINCTIO XIX.

Cap. I. Qualiter a diabolo et a peccato redemit nos Christus per mortem.

Nunc igitur quaeramus, quomodo per mortem ipsius a diabolo et a peccato et a poena redempti sumus. — A diabolo igitur et a peccato per Christi mortem liberati sumus, quia, ut ait Apostolusp396-1, in sanguine ipsius iustificati sumus, et in eo, quod sumus iustificati, id est a peccatis soluti, a diabolo sumus liberati, qui nos vinculis peccatorum tenebat. Sed quomodo a peccatis per eius mortem soluti sumus? Quia per eius mortem, ut ait Apostolus, commendatur nobis caritas Dei, id est, apparet eximia et commendabilis caritas Dei erga nos in hoc, quod Filium suum tradidit in mortem pro nobis peccatoribus. Exhibita autem tantae erga nos dilectionis arrha, et nos movemur accendimurque ad diligendum Deum, qui pro nobis tantap396-2 fecit; et per hoc iustificamur, id est soluti a peccatis, iusti efficimur. Mors igitur Christi nos iustificat, dum per eam caritas excitatur in cordibus nostris. — Dicimur quoque et aliter per mortem Christi iustificari, quia per fidem mortis eius a peccatis mundamur. Unde Apostolusp396-3: Iustitia Dei est per fidem Iesu Christi; et ibidem: Quem Deus proposuit propitiatorem per fidem in sanguine ipsius, id est per fidem passionis, ut olim aspicientes in serpentem aeneum, in ligno erectum, a morsibus serpentum sanabantur. Si ergo recte fidei intuitu in illum respicimus, qui pro nobis pependit in ligno, a vinculis diaboli solvimur, id est a peccatis, et ita a diabolo liberamur, ut nec post hanc vitam in nobis inveniat quod puniat. «Morte quippe sua uno verissimo sacrificio quidquid culparum erat, unde nos diabolus ad luenda supplicia detinebat, Christus exstinxitp396-4», ut in hac vita tentando

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nobis non praevaleat. Licet enim nos tentet post Christi mortem, quibus modis ante tentabat, non tamen vincere potest, sicut ante vincebat. Nam Petrus, qui ante Christi mortem, voce ancillae territus, negavit, post mortem, ante reges et praesides ductus, non cessit. Quare? quia fortior, id est Christus, veniens in domum fortis, id est in corda nostra, ubi diabolus habitabat, alligavit fortem, id est, a seductione compescuit fidelium, ut tentationem, quae ei adhuc permittitur, non sequatur seductio. Itaque in Christi sanguine, qui solvit quae non rapuit, redempti sumus a peccato, et per hoc a diabolo. Nam, ut ait Augustinusp397-1, «in ipso vincuntur inimicae nobis invisibiles potestates, ubi vincuntur invisibiles cupiditates». «Fuso enim sanguine sine culpa, omnium culparum chirographa deleta sunt, quibus debitores, qui in eum credunt, a diabolo ante tenebantur»; unde: Qui pro multis effundetur. Per illum ergo redempti sumus, in quo princeps mundi nihil invenit. Unde Augustinusp397-2, causam et modum nostrae redemptionis insinuans, ait: «Nihil invenit diabolus in Christo, ut moreretur, sed pro voluntate Patris mori Christus voluit; non habens mortis causam de peccato, sed de obedientia et iustitia, mortem gustavit, per quam nos redemit a servitute diaboli. Incideramus enim in principem huius saeculi, qui seduxit Adam et servum fecit, coepitque nos quasi vernaculos possidere; sed venit Redemptor, et victus est deceptor. Et quid fecit Redemptor captivatori nostro? Tetendit ei muscipulam crucem suam, posuit ibi quasi escam sanguinem suum. Ille autem sanguinem fuditp397-3 non-debitoris, per quod recessit a debitoribus. Ille quippe ad hoc sanguinem suum fudit, ut peccata nostra deleret. Unde ergo nos diabolus tenebat, deletum est sanguine Redemptoris. Non enim tenebat nos nisi vinculis peccatorum nostrorum; istae erant catenae captivorum. Venit ille, alligavit fortem vinculis passionis suae; intravit in domum eius, id est in corda eorum, ubi ipse habitabat, et vasa eius, scilicet nos, eripuit, quae ille impleverat amaritudine sua. Deus autem noster vasa eius eripiens et sua faciens, fudit amaritudinem et implevit dulcedine», per mortem suam a peccatis redimens et adoptionem gloriae filiorum largiens.

Cap. II. Cur Deus homo et mortuus.

Factus est igitur homo mortalis, ut moriendo diabolum vinceret. «Nisi enim homo esset, qui diabolum vinceret, non iuste, sed violenter homo ei tolli videretur, qui se illi sponte subiecit. Sed si cum homo vicit, iure manifesto hominem perdidit. Et ut homo vincat, necesse est, ut Deus in eo sit, qui eum a peccatis immunem faciat. Si enim per se homo esset, vel Angelus in homine, facile peccaret, cum utramque naturam per se constet cecidissep397-4». Ideo Dei Filius hominem passibilem sumsit, in quo et mortem gustavit; quo caelum nobis aperuit et a servitute diaboli, id est a peccato — servitus enim diaboli peccatum est — et a poena redemit.

Cap. III. Quomodo a poena Christus nos redemit.

A qua poena? Temporali et aeterna: ab aeterna quidem relaxando debitum, a temporali vero penitus nos liberabit in futuro, quando novissima mors inimica destrueturp397-5. Adhuc enim exspectamus redemptionem corporis, secundum animas vero iam redempti sumus ex parte, non ex toto: a culpa, non a poena, nec omnino a culpa. Non enim ab ea sic redempti sumus, ut non sit, sed ut non dominetur.

Cap. IV. Quomodo poenam nostram portavit.

Peccata quoque nostra, id est poenam peccatorum nostrorum, dicitur in corpore suo super lignum portassep397-6, quia per ipsius poenam, quam in cruce tulit, omnis poena temporalis, quae pro peccato conversis debetur, in baptismo penitus relaxatur, ut nulla a baptizato exigatur, et in poenitentia minoratur. Non enim sufficeret illa poena, qua poenitentes ligat Ecclesia, nisi poena Christi cooperaretur, qui pro nobis solvit. Unde peccata iustorum, qui fuerunt ante adventum, in sustentatione Dei fuisse usque ad Christi mortem, dicit Apostolus, ad ostensionem iustitiae eius in hoc temporep397-7. — Ecce, a parte expositum est, quomodo et quid Christus per mortem nobis meruit et impetravit.

Cap. V. Si Christus solus redemptor, ut mediator, debet dici.

Unde ipse vere dicitur mundi redemptor et Dei hominumque mediator. Sed mediator in Scriptura dicitur solus Filiusp397-8, redemptor vero aliquando etiam Pater, vel Spiritus sanctus, sed hoc propter usum potestatis, non propter exhibitionem humilitatis et obedientiae. Nam secundum potestatis simul et obedientiae

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usum Filius proprie dicitur redemptor, quia et in se explevit per quae iustificati sumus, et ipsam iustificationem est operatus potentia Deitatis cum Patre et Spiritu sancto. Est igitur redemptor, in quantum est Deus, potestatis usu, et in quantum homo, humilitatis effectu. Et saepius dicitur redemptor secundum humanitatem, quia secundum eam et in ea suscepit et implevit illa sacramenta, quae sunt causa nostrae redemptionis. Proprie igitur Filius dicitur redemptor.

Cap. VI. De mediatore.

Qui solus dicitur mediator, non Pater, vel Spiritus sanctus. De quo Apostolusp398-1: Unus mediator Dei et hominum homo Christus Iesus, id est, per hominem quasi in medio arbiter est ad componendam pacem, id est ad reconciliandum homines Deo. «Hic est arbiter, quem Iob desiderat: Utinam esset nobis arbiter». Reconciliati enim sumus Deo, ut ait Apostolusp398-2, per mortem Christi; «quod non sic est intelligendum, quasi nos ei sic reconciliaverit Christus, ut inciperet amare quos oderat, sicut reconciliatur inimicus inimico, ut deinde sint amici, qui ante se oderant; sed iam nos diligenti Deo reconciliati sumus. Non enim, ex quo ei reconciliati sumus per sanguinem Filii, nos coepit diligere, sed ante mundum, priusquam nos aliquid essemus». Quomodo igitur diligenti nos Deo sumus reconciliati? «Propter peccatum cum eo habebamus inimicitias, qui habebat erga nos caritatem, etiam cum inimicitias exercebamus adversus eum, operando iniquitatem». «Ita ergo inimici eramus Deo, sicut iustitiae sunt inimica peccata; et ideo, remissis peccatis, tales inimicitiae finiuntur, et reconciliantur iusto quos ipse iustificat». Christus ergo dicitur mediator, eo quod medius inter Deum et homines ipsos reconciliat Deo. Reconciliat autem, dum offendicula hominum tollit ab oculis Dei, id est, dum peccata delet, quibus Deus offendebatur, et nos inimici eius eramus. — Sed cum peccata deleat non solus Filius, sed et Pater et Spiritus sanctus, quorum deletio est nostra ad Deum reconciliatio, quare solus Filius dicitur mediator? Nam de Patre legitur, quod reconciliaverit sibi mundum. Ait enim Apostolusp398-3: Deus erat in Christo mundum sibi reconcilians. Cum igitur reconciliet, quare non dicitur mediator? — Quia nec medius est inter Deum et homines nec in se habuit illa sacramenta, quorum fide et imitatione iustificamur, id est reconciliamur Deo. Reconciliavit igitur nos tota Trinitas virtutis usu, scilicet dum peccata delet, sed Filius solus impletione obedientiae, in quo patrata sunt secundum humanam naturam, per quae credentes et imitantes iustificantur.

Cap. VII. Secundum quam naturam sit mediator.

Unde et mediator dicitur secundum humanitatem, non secundum Divinitatem. «Non est enim mediator inter Deum et Deum, quia unus est Deus; sed inter Deum et hominem, quasi inter duo extrema, quia medius esse non potest nisi inter aliquap398-4». Mediator est igitur, in quantum homo; nam in quantum Deus, non mediator, sed aequalis Patri est, hoc idem quod Pater, cum Patre unus Deus. Mediat ergo inter homines et Deum-Trinitatem secundum hominis naturam, in qua suscepit illa, per quae reconciliamur Deo-Trinitati; et secundum eandem habet aliquid simile Deo et aliquid simile hominibus; quod mediatori congruebat, ne per omnia similis hominibus longe esset a Deo, aut per omnia Deo similis longe esset ab hominibus, et ita mediator non esset. Verus igitur mediator Christus inter mortales peccatores et immortalem iustum apparuit mortalis cum hominibus, iustus cum Deo; per infirmitatem propinquans nobis, per iustitiam Deo. Recte igitur mediator dictus est, quia inter Deum immortalem et hominem mortalem est Deus-homo, reconcilians hominem Deo, in tantum mediator, in quantum est homo; in quantum autem Verbum, non est medius, quia unus cum Patre Deus. — Si ergo Christus secundum vos, o haeretici, unam tantum habet naturam, unde medius erit? Nisi ita sit medius, ut Deus sit propter naturam Divinitatis et homo propter humanitatis naturam; quomodo humana in eo reconciliantur divinisp398-5? Nam ipse veniens prius in se humana sociavit divinis per utriusque naturae coniunctionem in una persona; deinde omnes fideles per mortem reconciliavit Deo, dum sanati sunt ab impietate, quicumque humilitatem Christi, credendo dilexerunt et diligendo imitati sunt. — Ecce, hic aliquatenus insinuatur, quare Christus solus dicitur mediator Dei et hominum; et secundum quam naturam mediet, scilicet humanam; et cui mediet, scilicet Deo-Trinitati. Trinitati enim nos reconciliavit per mortem, per quam etiam nos redemit a servitute diaboli. Nam, ut Petrus ait in canonica Epistolap398-6, non corruptibilibus auro vel argento redempti sumus, sed pretioso sanguine Agni immaculati.

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English Translation

DISTINCTION XIX.

Chap. I. In what way Christ by his death redeemed us from the devil and from sin.

Now therefore let us inquire how through his death we have been redeemed from the devil and from sin and from punishment. — From the devil therefore and from sin we have been freed through Christ's death, because, as the Apostle saysp396-1, in his blood we have been justified, and in the fact that we have been justified, that is, loosed from sins, we have been freed from the devil, who held us by the chains of sins. But how have we been loosed from sins through his death? Because through his death, as the Apostle says, the charity of God is commended to us, that is, the surpassing and commendable charity of God toward us appears in this, that he handed over his Son unto death for us sinners. And the pledge of so great a love toward us having been displayed, we too are moved and kindled to love God, who did such great thingsp396-2 for us; and through this we are justified, that is, being loosed from sins, we are made just. Christ's death therefore justifies us, while through it charity is stirred up in our hearts. — We are also said to be justified in another way through Christ's death, because through faith in his death we are cleansed from sins. Whence the Apostlep396-3: The justice of God is through faith of Jesus Christ; and in the same place: Whom God hath proposed to be a propitiator, through faith in his blood, that is, through faith in the passion, just as of old those looking upon the bronze serpent, raised on the wood, were healed from the bites of serpents. If therefore we rightly with the gaze of faith look upon him who hung on the wood for us, we are loosed from the chains of the devil, that is from sins, and so we are freed from the devil, so that even after this life he finds nothing in us to punish. «By his death indeed by one most true sacrifice whatever there was of faults, on account of which the devil was holding us to pay the penalties, Christ extinguishedp396-4», so that in this life by tempting

he may not prevail against us. For although he tempts us after Christ's death, by whatever modes he tempted before, yet he cannot conquer, as he conquered before. For Peter, who before Christ's death, terrified by the voice of a maidservant, denied, after the death, led before kings and governors, did not give way. Why? Because the stronger one, that is Christ, coming into the house of the strong one, that is into our hearts, where the devil dwelt, bound the strong one, that is, restrained him from the seduction of the faithful, so that the temptation, which is still permitted to him, the seduction may not follow. And so in Christ's blood, who paid back what he did not seize, we have been redeemed from sin, and through this from the devil. For, as Augustine saysp397-1, «in him are conquered the invisible powers hostile to us, where the invisible desires are conquered». «For the blood having been poured out without fault, the bonds of all faults have been blotted out, by which debtors, who believe in him, were before held by the devil»; whence: Which shall be poured out for many. Through him therefore we have been redeemed, in whom the prince of the world found nothing. Whence Augustinep397-2, intimating the cause and mode of our redemption, says: «The devil found nothing in Christ for which he should die, but by the will of the Father Christ willed to die; not having a cause of death from sin, but from obedience and justice, he tasted death, through which he redeemed us from the servitude of the devil. For we had fallen into the prince of this world, who seduced Adam and made him a slave, and began to possess us as his home-born servants; but the Redeemer came, and the deceiver was conquered. And what did the Redeemer do to our captor? He stretched out for him a snare, his cross, he placed there as bait his blood. But he poured out the bloodp397-3 of one not a debtor, by which he withdrew from the debtors. For he poured out his blood for this, that he might blot out our sins. Whence therefore the devil held us, it has been blotted out by the blood of the Redeemer. For he held us only by the chains of our sins; these were the fetters of the captives. He came, he bound the strong one with the chains of his passion; he entered into his house, that is into the hearts of those in whom he himself dwelt, and his vessels, namely us, he snatched away, which the other had filled with his bitterness. But our God, snatching away his vessels and making them his own, poured out the bitterness and filled them with sweetness», through his death redeeming from sins and bestowing the adoption of the glory of sons.

Chap. II. Why God [became] man and [why] dead.

He was therefore made a mortal man, that by dying he might conquer the devil. «For unless he were man, who should conquer the devil, it would seem that man was taken from him not justly, but violently, who subjected himself to him of his own will. But if, since he conquered as man, by manifest right he destroyed the man. And that man may conquer, it is necessary that God be in him, who makes him immune from sins. For if he were man by himself, or an Angel in a man, he would easily sin, since it is established that each nature by itself fellp397-4». Therefore the Son of God assumed a passible man, in whom he also tasted death; by which he opened heaven to us and redeemed us from the servitude of the devil, that is from sin — for the servitude of the devil is sin — and from punishment.

Chap. III. How Christ redeemed us from punishment.

From what punishment? Temporal and eternal: from the eternal indeed by remitting the debt, but from the temporal he will free us entirely in the future, when the last enemy, death, shall be destroyedp397-5. For we still await the redemption of the body, but as to souls we have already been redeemed in part, not in whole: from guilt, not from punishment, nor altogether from guilt. For we have not been redeemed from it in such a way that it does not exist, but that it does not have dominion.

Chap. IV. How he bore our punishment.

Our sins too, that is the punishment of our sins, he is said to have borne in his body upon the woodp397-6, because through his punishment, which he bore on the cross, all temporal punishment, which is owed for sin to those converted, is in baptism entirely remitted, so that none is exacted from the baptized, and in penance is lessened. For that punishment with which the Church binds penitents would not suffice, unless the punishment of Christ cooperated, who paid for us. Whence the sins of the just, who were before the advent, were in the sustaining of God until Christ's death, the Apostle says, unto the showing of his justice in this timep397-7. — Behold, it has been in part expounded, how and what Christ by his death merited and obtained for us.

Chap. V. Whether Christ alone, as mediator, ought to be called redeemer.

Whence he is truly called redeemer of the world and mediator of God and men. But mediator in Scripture is called the Son alonep397-8, whereas redeemer sometimes also the Father, or the Holy Spirit, but this on account of the use of power, not on account of the display of humility and obedience. For according to the use of power and at the same time of obedience

the Son is properly called redeemer, because both in himself he accomplished those things by which we are justified, and the justification itself he wrought by the power of the Deity with the Father and the Holy Spirit. He is therefore redeemer, insofar as he is God, by the use of power, and insofar as he is man, by the effect of humility. And more often he is called redeemer according to his humanity, because according to it and in it he undertook and fulfilled those sacraments which are the cause of our redemption. Properly therefore the Son is called redeemer.

Chap. VI. On the mediator.

Who alone is called mediator, not the Father, or the Holy Spirit. Of whom the Apostlep398-1: One mediator of God and men, the man Christ Jesus, that is, through a man as it were in the middle he is arbiter for composing peace, that is for reconciling men to God. «This is the arbiter whom Job desires: Would that there were for us an arbiter». For we have been reconciled to God, as the Apostle saysp398-2, through the death of Christ; «which is not to be so understood, as though Christ so reconciled us to him, that he began to love those whom he hated, as an enemy is reconciled to an enemy, so that afterward they may be friends, who before hated each other; but we have already been reconciled to God [who] loves [us]. For not from the time when we were reconciled to him through the blood of the Son did he begin to love us, but before the world, before we were anything». How therefore have we been reconciled to God [who] loves us? «On account of sin we had enmities with him, who had charity toward us, even while we were exercising enmities against him, by working iniquity». «So therefore we were enemies to God, as sins are enemies to justice; and therefore, with sins remitted, such enmities are ended, and those whom he himself justifies are reconciled to the just one». Christ therefore is called mediator, in that as the middle one between God and men he reconciles them to God. And he reconciles, while he removes the offenses of men from the eyes of God, that is, while he blots out the sins by which God was offended, and we were his enemies. — But since not the Son alone blots out sins, but also the Father and the Holy Spirit, whose blotting-out is our reconciliation to God, why is the Son alone called mediator? For of the Father it is read, that he reconciled the world to himself. For the Apostle saysp398-3: God was in Christ reconciling the world to himself. Since therefore he reconciles, why is he not called mediator? — Because he is neither the middle one between God and men, nor did he have in himself those sacraments by whose faith and imitation we are justified, that is reconciled to God. The whole Trinity therefore reconciled us by the use of power, namely while it blots out sins, but the Son alone by the fulfillment of obedience, in whom they were accomplished according to the human nature, through which believers and imitators are justified.

Chap. VII. According to which nature he is mediator.

Whence also he is called mediator according to his humanity, not according to his Divinity. «For there is no mediator between God and God, because God is one; but between God and man, as it were between two extremes, because the middle one cannot be except between some thingsp398-4». He is therefore mediator, insofar as he is man; for insofar as God, he is not mediator, but equal to the Father, the same as the Father, with the Father one God. He mediates therefore between men and the God-Trinity according to the nature of man, in which he undertook those things through which we are reconciled to the God-Trinity; and according to the same he has something like God and something like men; which was fitting for a mediator, lest by being in all things like men he should be far from God, or by being in all things like God he should be far from men, and so should not be a mediator. The true mediator therefore Christ between mortal sinners and the immortal just one appeared mortal with men, just with God; by infirmity drawing near to us, by justice to God. Rightly therefore was he called mediator, because between immortal God and mortal man there is the God-man, reconciling man to God, a mediator in so far as he is man; but in so far as he is the Word, he is not the middle one, because one with the Father God. — If therefore Christ, according to you, O heretics, has only one nature, whence will he be the middle one? Unless he be the middle one in such a way that he is God on account of the nature of Divinity and man on account of the nature of humanity; how are human things in him reconciled to divinep398-5? For he himself, coming first, joined human things to divine in himself through the conjunction of each nature in one person; then he reconciled all the faithful through his death to God, while they were healed from impiety, whoever loved the humility of Christ by believing and imitated it by loving. — Behold, here it is somewhat intimated why Christ alone is called mediator of God and men; and according to which nature he mediates, namely the human; and to whom he mediates, namely to the God-Trinity. For to the Trinity he reconciled us through his death, through which also he redeemed us from the servitude of the devil. For, as Peter says in his canonical Epistlep398-6, not with corruptible gold or silver have we been redeemed, but with the precious blood of the immaculate Lamb.

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Apparatus Criticus
  1. Rom. 3, 24. 25. Seq. locus est Rom. 5, 8. 9. Tamen hi loci Scripturae sicut et seqq. aliquatenus contracti sunt, vel a Vulgata differunt.
    Rom. 3, 24. 25. The following passage is Rom. 5, 8. 9. Yet these passages of Scripture, like those following, are somewhat abridged, or differ from the Vulgate.
  2. Codd. B C D E et edd. 1, 3, 7 tantum.
    Codices B C D E and editions 1, 3, 7 [read] only.
  3. Rom. 3, 22. 23. Respicitur Numer. 21, 9.
    Rom. 3, 22. 23. Numbers 21, 9 is referred to.
  4. August., IV. de Trin. c. 13. n. 17, ubi etiam quae sequuntur insinuantur. Verba Augustini sunt etiam in Glossa ad Colos. 2, 12, apud Lyranum. Paulo inferius respicitur Luc. 22, 56. seqq. (de negatione Petri) et Luc. 11, 22 (de forti armato), denique Ps. 68, 5.
    Augustine, On the Trinity IV, c. 13. n. 17, where also the things that follow are intimated. Augustine's words are also in the Gloss on Colossians 2, 12, in Lyra. A little below Luke 22, 56 ff. (on Peter's denial) and Luke 11, 22 (on the armed strong man) are referred to, and finally Ps. 68, 5.
  5. De Agone christiano, c. 2. n. 2. Seq. locus est II. de Peccator. meritis et remiss. c. 30. n. 49, ubi alluditur ad Matth. 26, 28. et in fine ad Ioan. 11, 30. Haec verba omnia leguntur in Glossa ad Colos. 2, 15, apud Lyranum.
    On the Christian Combat, c. 2. n. 2. The following passage is [from] book II On the Merits and Remission of Sins, c. 30. n. 49, where Matt. 26, 28 is alluded to, and at the end John 11, 30. All these words are read in the Gloss on Colossians 2, 15, in Lyra.
  6. Ita verbotenus in Glossa ad Hebr. 2, 14. (apud Lyranum), quam Beda (ibid.) sumsit ex August., Serm. 130. n. 2, et II. de Peccator. meritis etc. c. 31. n. 51.
    Thus word for word in the Gloss on Hebrews 2, 14 (in Lyra), which Bede (ibid.) took from Augustine, Sermon 130. n. 2, and book II On the Merits of Sins etc. c. 31. n. 51.
  7. Vat. cum paucis edd. addit suum, refragantibus codd. B C D E et edd. 1, 3, 7, 8; ed. 6 addit istum. In August. citato sermone legitur plenius: Ille autem (scil. diabolus) potuit sanguinem istum fundere, non meruit bibere. Et in eo quod fudit sanguinem non-debitoris, iussus est reddere debitores. Fudit sanguinem innocentis, iussus est recedere a nocentibus. Ille quippe etc. — Infra pro eripuit et eripens in originali arripuit et arripiens. Hic respicitur Matth. 12, 29; Marc. 3, 27.
    The Vatican [edition] with a few editions adds his, against codices B C D E and editions 1, 3, 7, 8; edition 6 adds that. In the cited sermon of Augustine it is read more fully: But he (namely the devil) was able to pour out that blood, he did not deserve to drink it. And in the fact that he poured out the blood of one not a debtor, he was commanded to give back the debtors. He poured out the blood of an innocent one, he was commanded to withdraw from the guilty. For he etc. — Below, for snatched away and snatching away the original [has] seized and seizing. Here Matt. 12, 29; Mark 3, 27 are referred to.
  8. Glossa ad Hebr. 2, 11, apud Lyranum. Quae sequuntur sunt ibid. sententialiter.
    The Gloss on Hebrews 2, 11, in Lyra. The things that follow are there in substance.
  9. Epist. I. Cor. 15, 26. Mox respicitur Rom. 8, 23.
    Epistle I to the Corinthians 15, 26. Soon after Rom. 8, 23 is referred to.
  10. Epist. I. Petr. 2, 24.
    Epistle I of Peter 2, 24.
  11. Rom. 3, 26. — Immediate post pro Ecce, a parte Vat. multaeque edd. Ecce, aperte, refragantibus codd. et edd. 1, 8.
    Rom. 3, 26. — Immediately after, for Behold, in part the Vatican and many editions [read] Behold, openly, against the codices and editions 1, 8.
  12. Epist. I. ad Tim. 2, 5; Gal. 3, 20; Isai. 41, 14.
    Epistle I to Timothy 2, 5; Gal. 3, 20; Isai. 41, 14.
  13. Loc. cit. ad Tim. 2, 5. — Sequitur locus August., Enarrat. in Ps. 103. Serm. 4. n. 8, ubi respicitur Iob, 9, 33, secundum Septuaginta. Vulgata: Non est qui utrumque valeat arguere, et ponere manum suam in ambobus.
    The cited passage to Timothy 2, 5. — There follows a passage of Augustine, Expositions on Psalm 103. Sermon 4. n. 8, where Job 9, 33 is referred to, according to the Septuagint. The Vulgate: There is none who can rebuke both, and lay his hand upon both.
  14. Rom. 5, 10. Sequitur locus August., in Evang. Ioan. tr. 110. n. 6. Seq. locus est ibid.; tertius locus est eiusdem, XIII. de Trin. c. 16. n. 21.
    Rom. 5, 10. There follows a passage of Augustine, On the Gospel of John tractate 110. n. 6. The following passage is ibid.; the third passage is by the same author, On the Trinity XIII, c. 16. n. 21.
  15. Epist. II. Cor. 5, 19.
    Epistle II to the Corinthians 5, 19.
  16. August., Expos. in Epist. ad Galatas (3, 19.) n. 24., in quo loco post quia edd., excepta 1, addunt tantum, refragante etiam originali. — Quae sequuntur secundum sensum, retentis pluribus verbis, Magister contraxit ex August., X. Confess. c. 42. 43. n. 67. 68. Inveniuntur etiam in Glossa ad I. Tim. 2, 5, apud Lyranum. Cfr. August., I. de Consensu Evangelist. c. 35. n. 53.
    Augustine, Exposition on the Epistle to the Galatians (3, 19.) n. 24., in which place after because the editions, except 1, add only, the original also opposing. — The things that follow, according to the sense, with many words retained, the Master abridged from Augustine, Confessions X, c. 42. 43. n. 67. 68. They are found also in the Gloss on I Tim. 2, 5, in Lyra. Cf. Augustine, On the Agreement of the Evangelists I, c. 35. n. 53.
  17. Quae praecedunt sumta esse videntur ex Vigilio Tapsensi, V. contra Eutycheten, n. 15.
    The things that precede seem to have been taken from Vigilius of Thapsus, Against Eutyches V, n. 15.
  18. Id est l. c. I, 18. 19.
    That is, the cited passage [1 Peter] I, 18. 19.
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