In lege enim sunt quaedam moralia, et quaedam caeremonialia. Caeremonialia quidem in figura Christi et Ecclesiae sunt data, sed indigent, ut intelligantur non solum carnaliter, sed etiam spiritualiter; et in figura futurorum, et ut scias quod non sunt perpetuo servanda, sed cessant veritate veniente. Ier. XXXI, 31: et feriam domui Israel et domui Iuda foedus novum, non secundum pactum quod pepigi cum patribus vestris, et cetera. Et sic exponit Glossa. For there are in the law certain commandments that are moral and some that are ceremonial. The ceremonial laws have been given in figures to Christ and to the Church. But they need to be understood not only carnally but also spiritually, and as a figure of the truth to come; and it is important to know that they are not to be kept forever, but cease when the truth has appeared: I will make a new covenant with the house of Israel and with the house of Judah: not according to the covenant which I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt (Jer 31:31). That is the way a Gloss explains it. Sed Apostolus videtur loqui de moralibus, quia subdit quod lex posita est propter peccata, et haec sunt praecepta moralia. Horum legitimus usus est, ut homo non attribuat eis plus quam quod in eis continetur. Data est lex ut cognoscatur peccatum. Rom. VII, 7: quia nisi lex diceret: non concupisces, concupiscentiam nesciebam, etc.; quod dicitur in Decalogo. Non est ergo in eis spes iustificationis, sed in sola fide. Rom. III, 28: arbitramur iustificari hominem per fidem sine operibus legis. But the Apostle seems to be speaking of the moral precepts, because he continues by saying that the law was made for sinners, and these are moral precepts. The proper use of these precepts is that a man not attribute more to them than is contained in them. For the law was given in order that sin be recognized: for I had not known concupiscence, if the law did not say: you shall not covet (Rom 7:7). Therefore, the hope of justification must not be placed in them, but in faith alone: we account a man to be justified by faith, without the works of the law (Rom 3:28). 22. Deinde cum dicit scientes, ostendit conditionem legis quantum ad legislatoris intentionem; et 22. Then when he says, knowing, he shows the status of the law from the viewpoint of the lawgiver’s intention: primo ponit existimatam; first, he gives his supposed intention; secundo ponit veram intentionem, ibi sed iniustis. second, his real intention, at but for the unjust. 23. Existimata intentio excluditur, cum dicit iusto, et cetera. 23. The supposed intention is excluded when he says, the law is not made for the just man. Ubi posset esse duplex falsus intellectus. Unus quod iustus legem non servat, quod falsum est, quia nisi servaret eam quantum ad moralia, iustus non esset. Unde et Christus factus est sub lege. Alius quod iustus non obligatur ad praecepta legis, et non peccaret si faceret contra ea. There can be two false interpretations of this: one is that a just man does not obey the law; and this is false, because if he disobeyed it in its moral precepts, he would not be just. Hence even Christ was made under the law. The other is that a just man is not obliged to the precepts of the law and that he would not sin, if he acted contrary to it. This, too, is false. Sed verus est sequens sensus, supponendo, quia quod imponitur alicui, imponitur sicut onus; lex enim iustis non imponitur sicut onus, quia habitus eorum interior inclinat eos ad hoc, ad quod lex, et ideo non est onus eis. Rom. II, 14: ipsi sibi sunt lex. The true sense is this: on the supposition that whatever is laid on someone is laid on him as a burden, the law is not laid on the just man as a burden, because his interior disposition inclines him to what the law commands. Consequently, it is not a burden for him: these are a law to themselves (Rom 2:14). Vel aliter: lex non est posita pro iustis, sed pro iniustis; quasi dicat: si omnes essent iusti, nulla necessitas esset dandi legem, quia omnes essent sibi lex. Intentio bonorum debet esse, ut alios inducant ad virtutes. Quidam autem per se sunt bene dispositi ad virtutes; alii habent mentem bene dispositam, sed per alium, et de istis sufficit paterna monitio, non coactiva; alii autem nec per se, nec per alium bene disponuntur; ideo eis omnino est necessaria lex, ut patet in Ethicis. Or another way: the law is not made for the just man but for the unjust. As if to say: if all were just, there would be no need to make a law, because everyone would be a law unto himself. The aim of good men should be to induce others to virtue. But some are disposed to virtue of themselves; others have a mind well disposed to virtue, but not of themselves. For these a friendly admonition is enough, and there is no need of force. But others are not well disposed either by themselves or by another; it is for such that the law is absolutely necessary, as is clear in the Ethics. 24. Deinde cum dicit sed iniustis, etc., ponit veram intentionem; et 24. Then when he says, but for the unjust and disobedient, he mentions the true intention: primo describit eos in generali, quibus necessaria est lex; first, he describes in a general way those for whom law is necessary; secundo in speciali, ibi patricidis. second, in a special way, at for murderers of fathers. 25. Sciendum est autem, quod, sicut I Io. III, 4 dicitur omne peccatum est iniquitas, et ideo repugnat alicui iuri. Cum autem sit duplex ius, scilicet naturale et positivum, naturali repugnat quod secundum se est malum, positivo autem repugnat quod est malum quia prohibitum. 25. But it should be noted that, as it is said: every sin is iniquity (1 John 3:4), and, consequently, is opposed to some right. But since there are two kinds of right, namely, natural and positive, whatever is evil in itself is opposed to a natural right; but whatever is evil because it is forbidden is opposed to a positive right. Quantum ad primum dicit sed iniustis, qui scilicet agunt contra ius naturale. Is. c. XXIV, 5: transgressi sunt leges, mutaverunt ius, dissipaverunt foedus sempiternum, et cetera. Quantum ad secundum dicit non subditis, scilicet praecepto humano. Rom. I, 30: parentibus non obedientes. Et haec duo respiciunt rationem peccati. In regard to the first he says, but for the unjust, i.e., those who act against the natural law: they have transgressed the laws, they have changed the ordinances, they have broken the everlasting covenant (Isa 24:5). In regard to the second he says, and disobedient to human precepts: disobedient to parents (Rom 1:30). And these two types bear on the nature of sin. Ponit autem alia, quae sumuntur per comparationem ad illud, et hoc est vel contra Deum, vel contra proximum, vel in seipsum. In Deum dicitur impietas, quia pietas importat cultum Dei; ideo dicit impiis. In proximum, sic dicit peccatoribus. Ps. I, 5: non resurgent impii in iudicio, et cetera. Gal. II, 15: nos enim natura Iudaei, et non ex gentibus peccatores. But he mentions others which are based on one’s relationship to others: these are against God or against one’s neighbor or against oneself. Against God it is called ungodliness, because godliness is concerned with the worship of God; hence he says, for the ungodly. Against one’s neighbor he says, for sinners: the wicked shall not rise again in judgment, nor sinners in the council of the just (Ps 1:5); we by nature are Jews and not sinners of the gentiles (Gal 2:15). Sed secundum Augustinum, de Doctr. Christ. peccata distinguuntur in duo, scilicet in spiritualia, quae dicuntur facinora, et in carnalia, et haec dicuntur flagitia; et ideo dicit sceleratis, quantum ad spiritualia. Prov. c. XVII, 9: qui abscondit scelera, et cetera. Quantum ad carnalia dicit contaminatis. Mal. II, v. 11: contaminavit Iudas sanctificationem Domini, et cetera. But according to Augustine, sins are distinguished into two types: spiritual, which are called deeds, and carnal, which are called shameful acts; hence he says, for the wicked in regard to spiritual sins: he who hides his sins shall not prosper (Prov 28:13); in regard to the carnal sins he says, and defiled: Judah has profaned the holiness of the Lord which he loved (Mal 2:11). 26. Deinde connumerat peccata in speciali. Et 26. Then he lists sins specifically: primo nominat quaedam in speciali; first, he names certain specific sins; secundo colligit alia in generali, ibi et si quid aliud, et cetera. second, he subsumes all of them under a general category: and whatever other thing is contrary to sound doctrine. Primo ponit peccata operis; In regard to the first he does two things; first, he mentions sinful deeds; secundo peccata oris, ibi mendacibus, et cetera. second, the sinful persons, at for liars, for perjured persons. Circa primum In regard to the first: primo ponit quantum ad facinora; first, he lists sinful deeds; secundo quantum ad flagitia. second, shameful acts. 27. Facinora dicuntur quae sunt in nocumentum proximi. Et quanto est proximus coniunctior, tanto est eorum peccatum gravius, quia plus eis tenemur. Et ideo primo dicit de patre, secundo de matre. Ex. XX, 12: honora patrem tuum et matrem tuam, etc., et postea XXI, 15: qui percusserit patrem suum aut matrem, morte moriatur; deinde prosequitur de aliis proximorum homicidiis, dicens homicidis; Ex. XXI, 14: si quis per industriam occiderit proximum suum, et cetera. 27. Sins of deed are those directed toward injuring one’s neighbor; and the closer such a person is to the sinner, the graver is the sin, because relatives have a closer tie with us. First, therefore, he speaks of one’s father; second, of his mother: honor your father and your mother (Exod 20:12); he who strikes his father or mother shall be put to death (Exod 21:15). Then he continues with other sins against one’s neighbor which he says, for manslayers: if a man kill his neighbor on set purpose and by lying in wait for him: you shall take him away from my altar, that he may die (Exod 21:14). 28. Deinde ponit flagitia, et primo quae secundum naturam sunt, cum dicit fornicariis. Hebr. ult.: fornicatores et adulteros iudicabit Deus. Secundo contra naturam, dicens masculorum concubitoribus. I Cor. VI, 10: neque masculorum concubitores regnum Dei possidebunt. 28. Then he lists the shameful acts: first, those which are according to nature, which he says, for fornicators: fornicators and adulterers God will judge (Heb 13:4); second, those against nature, when he says, for those who defile themselves with mankind: nor the effeminate shall possess the kingdom of God (1 Cor 6:10). 29. Deinde ponit nocumenta oris, et primo quantum ad simplex mendacium, dicens mendacibus. Eph. IV, 25: deponentes mendacium, loquimini veritatem, et cetera. Secundo quantum ad iuramentum, dicens periuris. 29. Then he mentions sins of the tongue, when he says, for liars: therefore, putting away lying, speak the truth, every man with his neighbor (Eph 4:25). Second, sins in relation to oaths, when he says, for perjured persons. 30. Et tunc colligit alia in generali, dicens et si quid aliud sanae doctrinae, et cetera. Iob VI, 30: non invenietis in lingua mea iniquitatem, nec in faucibus meis stultitia personabit, et cetera. Tit. II, 1: loquere quae decent sanam doctrinam. 30. Then he gathers all these sins under one heading when he says, and whatever other thing is contrary to sound doctrine: and you shall not find iniquity in my tongue; neither shall folly be found in my mouth (Job 6:30); speak you the things that become sound doctrine (Titus 2:1). Deinde cum dicit quae est secundum Evangelium, ostendit quod Evangelium communicat sanam doctrinam, quod tripliciter describit. Et primo a fine, cum dicit gloriae, scilicet quam annuntiat, Ps. XCV, 3: annuntiate inter gentes gloriam eius. Secundo ab auctore gloriae, cum dicit beati Dei. Infra ult.: quem suis temporibus ostendet beatus, et solus potens rex regum, et cetera. Tertio a ministro, cum dicit quod creditum est mihi. Gal. II, 7: cum vidissent quod creditum est mihi Evangelium praeputii, et cetera. Then when he says, which is according to the Gospel, he shows that the Gospel spreads sound doctrine, which is described from three things: first, from the end when he says, of the glory, which it announces: declare his glory among the gentiles (Ps 95:3); second, from the author of glory, when he says, of the blessed God: which in his times he shall show who is the blessed and only mighty, the king of kings and the lord of lords (1 Tim 6:15). Third, from the minister, when he says, which has been committed to my trust: when they had seen that to me had been committed the gospel of the uncircumcision (Gal 2:7). 31. Deinde cum dicit gratias ago, probat per experimentum in seipso, quid fuerit ipse tempore legis et quid consecutus sit tempore gratiae. Et 31. Then when he says, I gave him thanks, he proves by his own experience what he had been during the time of the law, and what he had acquired in the time of grace: primo ostendit, quid circa se utroque tempore sit actum; first, he shows what had happened to him during both times; secundo inducit Timotheum ad imitandum se, ibi hoc praeceptum. second, he urges Timothy to imitate him, at this precept, I commend to you. Circa primum duo facit, quia In regard to the first he does two things: primo ostendit quid sibi datum fuit in lege, et quid sibi sit datum in Evangelio; first, he shows what has been given to him under the law, and what was given to him under the Gospel; secundo rationem assignat, ibi fidelis sermo. second, he assigns the reason, at a faithful saying. Item prima pars dividitur in tres particulas, quia The first part is divided into three parts: