Book One

Regarding this, it is said here: "Hear, O Israel, my commandments; if you keep them in your heart, I will give you a land flowing with milk and honey." Deuteronomy 6:3-4 Then they promised to keep the law and the priesthood. The same is said under the same promise. Take note here that God did not always promise the land in the Old Testament, but in the New, he truly promises eternal life, so that "you will receive a hundredfold and possess eternal life." Matthew 19:29; Canon Law reference: 1 q. 1 de cele. mis. Concerning the "one," where the same reason exists, there the same law ought to be with Martha. The same judgment must be held regarding the children. Canon law references follow: 5 dist. ad eius; 5 dist. denique; 16 q. 6; A B diximus; 1 q. 3 si obiecerit; 7 q. 1 transla. inter corporalia; 1 r. pri. inter ceteras in fi. and knowing that vice arises from one root, it follows that it should be removed by one law. Dig. de nup. si libertam; Dig. de leg. et sen. per l. non potest; 1 de re iud. in causis; 1 q. 1 sicut rps; 22 q. 2 si quis per vetus testamentum. And what is said regarding the "one" is established, and thus it applies to the title.

it must be transferred. Sponsione Promise: Note that after the Lord gave the law, both were given. Because it is said regarding the "one," it is necessary that it be understood regarding the other. Both are given; because it is said regarding the "one," it is necessary that it be understood regarding the "other."

Regarding the letter to the Romans. "But I did not know concupiscence; for it chose the good more generally where all evils arise." Romans 7:7 The law is good, because what the Lord forbids, he forbids all evil. In

The property of truth. In the Proverbs: "Lean not on your own prudence," Proverbs 3:5 for he who prefers what seems to him to be done or said to the decrees of the fathers, leans on his own prudence. To the Archbishop of Sens and the Bishop.

Since all Canon Law reference: 7 q. 1 ad trecen reached our hearing that the Canons of Troyes have made a new regulation in the Church of Troyes, that they would receive their revenues in full, both in the country and in their absence, and that those who were installed in the same Church after that ordinance, or will be in the future, should not receive revenues in absence, but only when they are resident. All say there that the custom of the Church of Troyes is to be maintained, that all should be equal. They also established that when individual prebends are vacant, the revenues of the deceased should not pass to their successors, but the proceeds should be divided among the individuals.

"But I did not know." It reads in the epistle of Paul to the Romans: "I did not know the commandment except through the law; for I did not know concupiscence, and if the commandment did not say: 'You shall not covet.'" Romans 7:7 Augustine explains here those words of the Apostle: "You shall not covet."

"I did not know." To be a sin, or even according to another exposition, the Apostle before he saw the law did not believe it was a sin to covet the property of another. But after he found in the law "You shall not covet," he believed it to be a sin.

"Teaching." These are the words of Augustine up to the end.

"He chose." That is, not to know concupiscence, or to remove it from oneself, or this, that is, sin. Thus Augustine explains it. If you understand it regarding the concupiscence of the flesh, it would be false, since the Apostle had concupiscence as a "sting of the flesh," whence he said: "I see another law in my members, fighting against the law of my mind, and captivating me in the body of sin." 27 q. 5 si paulus Which is general to all vices.

"General." The vice of concupiscence being forbidden, all things that follow are forbidden.

"Whence all evils." Argument through the "one" from that: 13 q. 5 penale; and 3 dist. denique; and 1 de fi. instru. inter dilectos, in fine; quod de re. alie. vel non alie uandis. 1 ul. and l. de leg. no dubium, that what is of individuals is not a general distribution.

It is distributed. That is, to arise, for it prevents them, and thus it is an instruction for all. There is no genus of evil that at some time cannot arise from concupiscence, and thus it is understood in 47 dist. bonos, where it is said that "cupidity is the root of all evils." 1 Timothy 6:10 Where a similar thing is comprehended by the grace of individuals, not a general distribution, as in de pe. dist. 2 q. radix. And in the same way, it is understood what the Emperor says, that "avarice is the mother of all evils" Authenticum, de iud. sine, quod suffragium, paragraph cogitatio. And from this general vice of concupiscence, all evils—that is, the seven principal vices—are understood to arise, namely: pride, anger, envy, sloth, avarice, gluttony, and lust. And therefore Augustine says with the Apostle that the law is good, because while it forbids this, it does not however mean that individual vices of any genus, such as killing a man, perjury, and similar things, do not arise from concupiscence. Or, explain that "they arise," that is, they have arisen on account of the past. Thus it is proposed in the Digest: de s. sig. omnium erit, that all evils arose on account of the concupiscence of the first parent. For if they had not coveted, we would not have sinned. 5 dist. ad eius; Pro in fine, whence Gregory: "The flesh drew us joyfully to guilt, and afflicted, led us back to forgiveness." And thus it is not necessary to comprehend the genera of individual things.

"Law." That is, it shows, as in the beginning of the Decrees, the law is a precept. 1 dist. and 2 dist. c. 1. Thus it applies to the title.

"Forbids." Namely, the general vice of concupiscence, which is singular to all vices.

"Lean not." In the Proverbs of Solomon, these words are placed: "My son, have confidence in the Lord with all your heart, do not lean on your own prudence, do not be wise in your own eyes." Proverbs 3:5-7 Jerome explains this danger here: "Do not lean on your own prudence."

"Your prudence." These are Jerome's words up to the end regarding "his prudence." It is 8 q. 1 sciendum; and 3 q. 4 pura; and s. e. ri. canonum.

Jerome thus prefers: for decrees are not to be postponed, he commends that which even ought not to be done. 27 dist. relatu monici trecen. This could be...

"Decrees." That is, he shows. Thus it pertains to the title.

"He prefers." Not that decrees are to be postponed; he commends that which even ought not to be done. 27 dist. relatu monici trecen. This could be...

"Since all established." Indeed, could they not establish other things, even to the judgment of successors, when this seemed to be a right? "Let the absent receive nothing." 1 de cle. non resi. inf quaruz, and c. ul; 1 de ap. puenit. Innocentius. It seems that this is an argument, that this was a correct right. Dig. de pactis, partim, and de re iud. cum olim, and 6 q. 1 factus est. But this did not prevail because they did this in prejudice of others and with malice, and against the custom of the Church. 1 e. ti. ex parte. And the transgressor of custom, as a transgressor of the law, shall be punished. 1 e. n. dist. 1 in this, and the statute or ordinance is considered just and honest if it is beneficial to all. 3 dist. erit autem. And the reason for this ordinance was not general, nor was it beneficial to all, and therefore it did not prevail. Since the canons themselves are understood as one body, the same college ought not to be judged by a double law. 45 q. 3 cognovimus, and 1 de dec. cum in tua. And an inconvenient result would follow, that successors would have less than predecessors, and thus there would not be a true succession into the right of another. Dig. de per. fig. l. hereditas; and Dig. de acq. bere. l. heres. This ordinance did not prevail because it was done without the consent of the Bishop. 1 de consue. cum consuetudinis, near the end. Argument, Dig. de coll. l. ul, where a collation of goods is made to those born, not to those who will be born. But is it true generally that the greater part of the chapter makes the whole chapter understood to act, which is true? 1 de bis qui in f. a ma. p. c. cum in cunctis. You should say that if something is for many, not as a college but as individuals, what is done by the greater part of them is worth nothing unless all consent. Dig. de ser. rusti. parte profundum, unless the thing precedes in natural use, which one can do even against the will of his colleagues. Institutes de re di. paragraph religiosum; in the property indeed, the sepulcher; and unless in the case, 1 de iur. preo. postulafti, i. c., which is in certain ones. If they are many as a college, distinguish: if some things are to be done out of necessity, such as alienations, elections, and the like, it suffices that the greater part does it, 1 de bis qui fi. a ma. p. c. cum in cunctis, provided that the other absent ones are called, 1 de elec. quod sic, and c. venerabile. In other things that are not done out of necessity, such as those that these people were doing, nothing is worth doing unless all consent, as in the aforementioned l. profundum, and they ought to consent as a college, not as individuals, argument, 1 e. cum 3 fere, and 1 de elec. in cunctis consuetudinis. To establish without the consent of their Bishop, 1 de consue. c. cum consuetudinis.

"Since therefore what each person establishes in another, he himself ought to use, and you yourself have brought it upon yourself." Reference to the legal principle "Quod quisque iuris in alterum statuit, ipse quoque eodem uti debet" "As much as you make the juniors of the canons equal to the ancients in the perception of fruits, as much of the prebends as the vineyards, according to the former custom, namely, the aforementioned maintenance preserved, or according to a reasonable maintenance to be observed in the future." To the Bishop of Trent.

"Which in the Churches." And 1 sane questit ad audientiam nostram, that the citizens of Terviso established that if anyone should reach poverty, he will be prohibited from alienating the fief that he had from the Church or from others, and 1. Wishing therefore to consult the indemnity of the Churches, we decree that such an ordinance and sales of ecclesiastical fiefs made without the legitimate consent of ecclesiastical persons have no force. Idem.

"When they had ascended to the Apostolic [See], the Archbishop of Tulle and H. the Chapter of Tulle, the proctor of the Archbishop proposed that formerly the Canons of Tulle...

"Law." Augustine says: "I am such in the writings of others as I wish the readers of mine to be." 9 dist. neque quorumlibet. Nor ought they to impose on others a law that they themselves neglect to observe. 1 de proben. per illos; 66 q. 7 c. 1.

"And make equal." Thus therefore all ought to be equal in benefices. 1 e. cum.

"Maintenance." 1 q. 1 c. 1. Regarding this matter, note 1 de ma. et ob. statuimus.

"Custom." Note here argument, that in absence one carries that which is received as a benefice without prejudice. It is otherwise regarding the right of convention, as 1 de cle. non resi. quod nonnulli, a. c. relatu, they established that it was permitted to them as much by the law of the forum as by the law...

"Regarding the Church of..." And it is called ius civile civil law which each person constitutes for himself. Institutes de iur. na. generali, dist. 1, ius civile. It follows from this statute that no prejudice is generated to the Church, as 26 dist. hi quidem, and those things that redound to the utility of the Church if the authority of the Pope has not intervened, as in c. 3 quidem, and 1 e. ecclesia sancte marie, and 10 dist. c. 1, and 1 de sen. et re iudi. cum causam.

"To poverty." If by his own fault he is in need, it is unworthy to assist him. Dig. depositi.