Magistri Petri Lombardi

Arch. Episc. Parisiensis

Master Peter Lombard

Archbishop of Paris

Sententiarum Quatuor Libri

The Four Books of Sentences

LIBER QUARTUS SENTENTIARUM.

DE DOCTRINA SIGNORUM

THE FIRST BOOK OF THE SENTENCES

ON THE DOCTRINE OF SIGNS

DISTINCTIO I.

DISTINCTION 1

Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1889, Vol 4, pp. 8-10.
Cum Notitiis Editorum Quaracchi

Latin text taken from Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1889, Vol. 4, pp. 8-10.
Notes by the Quaracchi Editors.

 

PARS I.

 

PART I

Cap. I.

 

De Sacramentis.

Chapter I

 

On the Sacraments.

Samaritanus enim, vulnerato appropians, curationi eius Sacramentorum alligamenta adhibuit,1 quia contra peccati originalis et actualis vulnera Sacramentorum remedia Deus instituit. De quibus quatuor primo consideranda occurrunt: quid sit Sacramentum; quare institutum; in quibus consistat et conficiatur; et quae sit distantia inter Sacramenta veteris et novae legis.

For the Samaritan, appropriating the wounded (man), for his curing employed the bindings of the Sacraments,1 because against the wounds of original and actual sin God has instituted the remedies of the Sacraments. Concerning which there first occurs four (questions) to be considered: what is a Sacrament; why (was it) instituted; in what (things) does it consist and is confected; and what is the distance between the Sacraments of the Old and New Law.

Cap. II.

 

Quid sit Sacramentum.

Chapter II

 

What is a Sacrament.

« Sacramentum est sacrae rei signum ».2 Dicitur tamen sacramentum etiam sacrum secretum, sicut dicitur sacramentum divinitatis, ut sacramentum sit sacrum signans et sacrum signatum; sed nunc agitur de sacramento, secundum quod est signum. — Item,3 « Sacramentum est invisibilis gratiae visibilis forma ».

« A Sacrament is a sign of a sacred thing ».2 However a sacrament is also said (to be) a sacred secret, just as there is said (to be) a sacrament of the Divinity, so that a sacrament is a sacred thing signifying and the sacred thing signified [sacrum signans et sacrum signatum]; but now one deals with the sacrament, according to which it is a sign [signum]. — Likewise,3 « A Sacrament is the visible form of an invisible grace ».

Cap. III.

 

Quid sit signum.

Chapter III

 

What is a sign.

« Signum vero est res praeter speciem, quam ingerit sensibus, aliud aliquid ex se faciens in cogitationem venire ».4

« A sign, however, is the thing beside the species, which it bears upon the senses, causing something else out of itself to come into (one's) thinking ».4

Cap. IV.

 

Quo differant signum et Sacramentum.

Chapter IV

 

How sign and Sacrament differ.

« Signorum vero alia sunt naturalia, ut fumus significans ignem; alia data »;5 et eorum quae data sunt, quaedam sunt Sacramenta, quaedam non. Omne enim Sacramentum est signum, sed non e converso. Sacramentum eius rei similitudinem gerit, cuius signum est. « Si enim Sacramenta non haberent similitudinem rerum, quarum Sacramenta sunt, proprie Sacramenta non dicerentur ». Sacramentum enim proprie dicitur quod ita signum est gratiae Dei et invisibilis gratiae forma, ut ipsius imaginem gerat et causa existat. Non igitur significandi tantum gratia Sacramenta instituta sunt, sed etiam sanctificandi. Quae enim significandi gratia tantum instituta sunt, solum signa sunt, et non Sacramenta; sicut fuerunt sacrificia carnalia et observantiae caerimoniales veteris legis, quae nunquam poterant iustos facere offerentes; quia, ut ait Apostolus,6 sanguis hircorum et taurorum et cinis vitulae aspersus inquinatos sanctificabat ad emundationem carnis, non animae. Nam inquinatio illa erat contactus mortui. Unde Augustinus:7 « Nihil aliud intelligo inquinationem, quam Lex mundat, nisi contactum mortui hominis, quem qui tetigerat immundus erat septem dies; sed purificabatur secundum Legem die tertio et septimo, et mundus erat », ut iam intraret templum. Mundabant etiam interdum a corporali lepra illa legalia; sed nunquam ex operibus Legis aliquis iustificatus est, ut ait Apostolus,8 etiam si in fide et caritate fierent. Quare? quia imposuit ea Deus in servitutem, non in iustificationem, et ut figura futuri essent, volens, ea sibi ipsi potius offerri quam idolis. Illa ergo signa erant, sed tamen et Sacramenta, licet minus proprie, in Scripturis saepe vocantur, quia signa erant rei sacrae, quam utique non praestabant. Illa autem Apostolus9 opera Legis dicit, quae tantum significandi gratia, vel in onus instituta sunt.

« Of signs, however, some are natural, as smoke signifying fire; others given »;5 and of those which are given, certain ones are Sacraments, certain ones not. For every Sacrament is a sign, but not conversely. A Sacrament bears the similitude of that thing, of which it is a sign. « For if the Sacraments did not have the similitude of the things, of which they are Sacraments, they would not properly be said (to be) Sacraments ». For Sacrament is properly said (to be) that which is so great a sign of the grace of God and the form of invisible grace, that it bears its image and exists as (its) cause. Therefore not only for the grace of signifying have the Sacraments been instituted, but also (for that) of sanctifying. For those things which have only been instituted for the grace of signifying, are solely signs, and not Sacraments; just as were the carnal sacrifices and ceremonial observances of the Old Law, which never could make the ones offering just; because, as the Apostle says,6 the blood of goats and bulls and the sprinkling of the ashes of a heifer use to sanctify the polluted [iniquitos] as regards the cleansing forth of the flesh, not of the soul. For that pollution was contact with the dead. Whence (St.) Augustine (says):7 « Nothing other do I understand the pollution, which the Law cleanses, but contact with a dead man, whom he who had touched was unclean for seven days; but he was purified according to the Law on the third and seventh day, and he was clean », to now enter the Temple. Those (sacraments) of the Law sometimes used to cleanse even leprosy from the corporal (man); but never has anyone out of the works of the Law been justified, as the Apostle says,8 even if they were done in faith and charity. Why? because God imposed them as a liability [in servitutem], not for justification, and so that they would be a figure of the future, willing, that these be offered to Himself rather than to idols. Therefore they were signs, but nevertheless [tamen] in the Scriptures they are also often called Sacraments, because they were signs of a sacred thing, which they certainly did not insure [utique non praestabant]. Moreover those the Apostle says9 (are) the works of the Law, which have been instituted only for the grace of signifying, and/or as a burden.

Cap. V.

 

Quare instituta sint Sacramenta.

Chapter V

 

Why the Sacraments have been instituted.

Triplici autem ex causa Sacramenta instituta sunt: propter humiliationem, eruditionem, exercitationem. Propter humiliationem quidem, ut dum homo in sen- / -sibilibus rebus,

Moreover out of a threefold cause have the Sacraments been instituted: on account of humiliation, erudition, exercitation. On account of humiliation indeed, so that while a man in the sen- / -sible things,

1 Cfr. Luc. 10, 20.
2 August., X. de Civ. Dei c. 5, et II. contra Adversar. Legis et Prophet. c. 9. n. 34. — Paulo inferius post sicut Vat. et plurimae edd. omittunt dicitur, refragantibus codd.
3 August., III. Quaestion. in Pentateuch. q. 84.
4 August., II. de Doctr. christ. c. 1. n. 1; in quo textu cod. C et edd., excepta 6, habent cognitionem pro cogitationem, refragante etiam orginali.
5 Loc. cit. n. 2. Seq. locus est August., Epist. 98. (alias 23.) ad Bonifacium episc. n. 9.
6 Hebr. 9, 13; superius de sacrificiis et caerimoniis cfr. Levit. 16, 15.
7 Libr. IV. Quaestion. in Pentateuch. q. 33. n. 10. (secundum sensum), ubi respicitur Num. 19, 11. — Ibi ante mundus codd. C D et plurimae edd. addunt ita.
8 Rom. 3, 20; Gal. 2, 16. Deinde respicitur Rom. 5, 14: Adae, qui est forma futuri.
9 Loc. cit. et Act. 15, 10, ubi dicitur: Quiod tentatis Deum imponere iugum . . . quod neque patres nostri neque nos portare potuimus.

1 Cf. Lk 10:10.
2 (St.) Augustine, On the City of God, Bk. X, ch. 5, and Against the Adversaries of the Law and Prophets, ch. 9, n. 34. — A little more below this after just as [sicut] the Vatican text and very many editions omit there is said (to be) [dicitur], disagreeing with the codices.
3 (St.) Augustine, Questions on the Pentateuch, Bk. III, q. 84.
4 (St.) Augustine, On Christian Doctrine, Bk. II, ch. 1, n. 1; in which text codex C and the editions, except 6, have cognition [cognitionem] in place of thinking [cogitationem], in disagreement even with the original.
5 Loc. cit., n. 2. The following passage is from (St.) Augustine, Epistle 98 (alias 23), "To Boniface the Bishop", n. 9.
6 Heb. 9:13; more above this, on the sacrifices and ceremonies (of the Law), cf. Lev. 16:15.
7 Questions on the Pentateuch, Bk. IV, q. 33, n. 10, according to the sense, where it refers to Num. 19:11. — In this quote before clean [mundus] codices C and D and very many editions add thus [ita].
8 Rom. 3:20; Gal. 2:16. Then it refers to Rom. 5:14: Adam who is the form of the future (Man).
9 Loc. cit. and Acts 15:10, where there is said: Why [quid] do you tempt God to impose the yoke . . . which neither our fathers nor ourselves could carry.

p. 9

sen- / -sibilibus rebus, quae natura infra ipsum sunt, ex praecepto Creatoris se reverendo subiicit, ex hac humilitate et obedientia Deo magis placeat et apud eum mereatur, cuius imperio salutem quaerit in inferioribus se, etsi non ab illis, sed per illa a Deo. — Propter eruditionem etiam instituta sunt, ut per id quod foris in specie visibili cernitur, ad invisibilem virtutem, quae intus est, agnoscendam1 mens erudiatur. Homo enim, qui ante peccatum sine medio Deum videbat, per peccatum adeo hebuit, ut nequeat divina capere, nisi humanis exercitatus. — Propter exercitationem similiter institua sunt: quia, cum homo otiosus esse non possit, proponitur ei utilis et salubris exercitatio in Sacramentis, qua vanam et noxiam declinet occupationem. Non enim facile capitur a tentatore, qui bono vacat exercitio; unde Hieronymus2 monet: « Semper aliquid operis facito, ut te occupatum diabulus inveniat ». « Sunt autem exercitationem tres species: una ad aedificationem animae pertinet, altera ad corporis fomentum, alia ad utriusque subversionem ». — Cum igitur absque Sacramentis, quibus non alligavit potentiam suam Deus, homini gratiam donare posset, praedictis de causis Sacramenta instituit. « Deuo autem sunt, in quibus Sacramentum consistit, scilicet verba et res: verba, ut invocatio Trinitatis; res, ut aqua, oleum et huiusmodi ».

sen- / -sible things, which by nature are below him, subjects himself in reverence [se reverendo] out of the Creator's precept, out of this humility and obedience he pleases God more and merits before [apud] Him, by whose command [imperio] he seeks salvation in (the things) inferior to himself, even if not from them, but (rather) through them from God. — On account of erudition have they also been instituted, so that through that which is discerned [cernitur] outwardly in the visible species, the mind may be instructed to acknowledge1 the invisible virtue, which is within. For the Man, who before sin used to see God without a medium, was dulled through sin to such an extent, that he was unable to grasp divine (things), except by human exercitations [exercitatus]. — On account of exercitation have they similarly been instituted: because, since man cannot be free from public duties [otiosus], there is proposed to him a useful and salubrious exercitation in the Sacraments, by which he may turn aside from [declinet] vain and noxious occupation. For not easily is he grasped by a tempter, who has time for good exercise [bono vacat exercitio]; whence (St.) Jerome2 warns: « Always do some work, so that the devil will find you occupied ». « Moreover there are three species of exercitations: one pertains to the edification of the soul; the other to the foment of the body, another to the subversion of both ». — Therefore though apart from the Sacraments, to which God has not bound His own power, He can grant grace to a man, He has instituted the Sacraments from the aforesaid causes. « Moreover there are two (parts), in which a Sacrament consists, that is words and things: words, as the invocation of the Trinity; things, as water, oil and (things) of this kind ».

Cap. VI.

 

De differentia Sacramentorum veterum et novorum.

Chapter VI

 

On the difference of the Old and New Sacraments.

Iam videre restat differentiam Sacramentorum verterum et novorum, ut Sacramenta vocemus quae antiquitus res sacras signabant, ut sacrificia et oblationes et huiusmodi. Eorum autem differentiam breviter Augustinus3 assignat dicens, « quia illa promittebant tantum et significabant, haec autem dant salutem ».

It already remains possible [restat] to see the difference of the Old and New Sacraments, that we call Sacraments that which sacred things in antiquity used to signify [signabant], as sacrifices and oblations and (things) of this kind. Moreover their difference (St.) Augustine3 briefly assigns, saying, « that the former only used to promise and signify [significabant], but these gave salvation ».

 

PARS II.

 

PART II

Cap. VII.

 

De circumcisione.

Chapter VII

 

On circumcision.

Fuit tamen inter illa Sacramenta Sacramentum quoddam, scilicet circumcisionis, idem conferens remedium contra peccatum, quod nunc baptismus. Unde Augustinus:4 « Ex quo instituta est circumcisio in populo Dei, quae erat tunc signaculum iustitiae fidei, ad purgationem valebat magnis et parvulis originalis veterisque peccati; sicut baptismus ex illo valere coepit ad innovationem hominis, ex quo institutus est ». Item Beda:5 « Idem salutiferae curationis auxilium cicumcisio in Lege contra originalis peccati vulnus agebat, quod baptismus agere revelatae gratiae tempore consuevit, excepto quod regni caelestis ianuam nondum intrare poterant; tamen in sinu Abrahae post mortem beata requie consolati, supernae pacis ingressum spe felici exspectabant ». — His aperte traditur, per circumcisionem, ex quo instituta fuit, remissionem peccati originalis et actualis parvulis et maioribus a Deo praestitam, sicut nunc per baptismum datur.

However, there was among those Sacraments a certain Sacrament, that is of circumcision, conferring the same remedy against sin, which Baptism now (does). Whence (St.) Augustine (says):4 « For which (purpose) circumcision has been instituted among the people of God, which was then a mark [signaculum] of the justice of faith, (and which) prevailed for the purgation of the original and old sin from great and small; just as Baptism took over from it to prevail for the renewal of man, for which (purpose) it has been instituted ». Likewise (St.) Bede (the Venerable):5 « The same assistance [auxilium] for a health-bearing cure did circumcision in the Law deal against the wound of original sin, which Baptism is accustomed to deal in the time of revealed grace, except that they could not yet enter the door of the Heavenly Kingdom; however, those consoled with a blessed rest in the bosom of Abraham after death, expected entrance [ingressum] to supernal peace with a happy hope ». — By these there is openly handed down, that through circumcision, for which (purpose) it had been instituted, the remission of original and actual sin from the little and the greater (was) insured by God, just as it is now given through Baptism.

Cap. VIII.

 

Quod remedium illi habuerunt, qui fuerunt ante circumcisionem.

Chapter VIII

 

The remedy which they had, who were before circumcision.

Quaeritur autem de viris, qui fuerunt ante circumcisionem, et de feminis, quae fuerunt ante et post, quod remedium contra peccatum habuerint. — Quidam dicunt, sacrificia et oblationes eis valuisse ad remissionem peccati. Sed melius est dicere, illos qui de Abraham prodierunt, per circumcisionem iustificatos, mulieres vero per fidem et operationem bonam, vel suam, si adultae erant, vel parentum, si parvulae; eos vero qui fuerunt ante circumcisionem parvulos in fide parentum, parentes vero per virtutem sacrificiorum, scilicet quam intelligebant spiritualiter in illis sacrificiis, iustificatos. Unde Gregorius:6 « Quod apud nos valet aqua baptismi, hoc egit apud veteres vel pro parvulis sola fides, vel pro maioribus virtus sacrificii, vel pro his qui ex Abrahae stirpe prodierunt, mysterium circumcisionis ».

Moreover there is asked concerning the men, who were before circumcision, and concerning the women, who were before and after, what remedy against sin did they have. — Certain ones say, that the sacrifices and oblations prevailed for the remission of sin for them. But better is it to say, that they who went forth [prodierunt] from Abraham, (were) justified through circumcision, but (their) women [mulieres] through faith and good work [operationem bonam], their own, if they were adults, and/or (that) of their parents, if they were little ones; but they who were before circumcision little ones (were) justified in the faith of (their) parents, but the parents through the virtue of the sacrifices, that is (through the virtue) which they understood spiritually in those sacrifices. Whence (St.) Gregory (the Great says):6 « That which among us the water of Baptism prevails (to grant), this among the ancients [apud veteres] either faith alone dealt for the little ones, and/or the virtue of the sacrifice for the elders, and/or the mystery of circumcision for those who went forth from the stock of Abraham ».

Cap. IX.

 

De institutione circumcisionis et causa.

Chapter IX

 

On the institution of circumcision and (its) cause.

Hic dicendum est, in quo instituta fuerit circumcisio; et quare; et cur mutata per baptismum. — Abraham primus mandatum circumcisionis habuit7 ad probationem obedientiae; nec ei soli praecepta fuit circumcisio, sed et semini eius, id est omnibus Hebraeis; quae fiebat secundum Legem octava die lapideo cultro in carne praeputii. — Data autem fuit circumcisio pluribus de causis, scilicet ut per obedientiam mandati Abraham placeret Deo, cui per praevaricationem Adam displicuerat. Data etiam fuit in signum magnae fidei Abrahae, qui credidit, se habiturum filium, in quo fieret benedictio omnium. Deinde, ut hoc signo a ceteris nationibus discerneretur populus ille. In carne vero praeputii ideo iussa est fieri circumcisio, quia in remedium instituta est originalis peccati, quod a pa- / -rentibus trahimus per concupiscentiam, . . .

Here there must be said, in what had circumcision been instituted; and why; and why (was) it changed through baptism. — Abraham first received [habuit] the mandate of circumcision7 for a proof of (his) obedience; nor to him alone has circumcision been precepted, but also to his seed, that is to every Hebrew; which was done according to the Law on the eighth day with a stone knife in the flesh of the foreskin. — Moreover circumcision had been given for very many causes, that is so that through obedience to the mandate Abraham might placate God, whom Adam through prevarication had displeased. It also had been given as a sign of the great faith of Abraham, who believed, that he was to have a son, in whom the blessing of all would come to be. Then, so that by this sign that people might be discerned from all other nations. But circumcision has been commanded to be done in the flesh of the foreskin for this reason, that it has been instituted as a remedy for the original sin, which from (our) pa- / -rents we contract through concupiscence, . . .

1 Cod. C et plures edd. cognoscendam. Deinde pro adeo hebuit, ut nequeat edd., excepta 1, legunt a Deo habuit, ut nequaquam, aliquae nequeat, refragantibus codd.
2 Epist. 125. (alias 4.) ad Rustic. n. 11. — Quae in hoc cap. praecedunt et duo loci sequentes sumta sunt ex Hugone, Sum. Sent. tr. 4. c. 1. et I. de Sacram. p. IX. c. 3.
3 Enarrat. in Ps. 73. n. 2.
4 Libr. II. de Nuptiis et concupisc. c. 11. n. 24; et Gratian., C. Ex quo (7.), de Consecrat. dist. 4. Respicitur Rom. 4, 25.
5 Homil. 10 (super Luc. 2.) in Circumcis. Domini.
6 Libr. IV. Moral. c. 3. in praefat.; et Gratian., C. Quod autem (5.), de Consecrat. dist. 4.
7 Cfr. Gen. 17, 10 seq.; deinde Ios. 5, 2, de quibus agitur etiam infra. — Totum hoc cap. sumtum est ex Glossa ad Rom. 4, 10; Gen. 17, 10, et Ian. 7, 22.

1 Codex C and very many editions read cognize [cognoscendam]. Then in place of was dulled to such an extent, that he was unable [adeo . . . nequeat] the editions, except 1, read had (turned) from God, that by no means [a Deo habuit, ut nequaquam], others he was unable, disagreeing with the codices.
2 Epistle 125 (alias 4), "To Rusticus", n. 11. — Those which proceed in this chapter and the two following passages have been taken from Hugo (of St. Victor), Summa of Sentences, tr. 4, ch. 1, and On Sacraments, Bk. I, p. IX, ch. 3.
3 Ennarations on Psalm 73, n. 2.
4 On Nuptuals and concupiscence, Bk. II, ch. 11, n. 24; and Gratian, On Consecration, ch. Ex quo (n. 7), dist. 4. There is a reference to Rom. 4:25.
5 On the Circumcision of the Lord, Homily 10 (on Lk. ch. 2).
6 Morals., Bk. IV, ch. 3, in the preface; and Gratian, On Consecration, ch. Quod autem (n. 5), dist. 4.
7 Cf. Gen. 17:10 ff.; then Jos. 5:2, of which it also deals below. — This whole chapter has been taken from the Gloss on Rom 4:10; Gen. 17:10, and John 7:22.

 

p. 10

a pa- / -rentibus trahimus per concupiscentiam, quae in parte illa magis dominatur. Et quia in parte illa culpam inobedientiae primus homo sensit, decuit, ut ibi signum obedientiae acciperet.

from (our) pa- / -rents we contract through concupiscence, which dominates more in that part. And because in that part man first sensed the fault of non-obedience, it was fitting [decuit], that there he accepted the sign of obedience.

Fiebat autem octavo die petrino cultro, quia et in resurrectione communi octava aetate futura per petram Christum omnis ab electis abscindetur corruptio, et per Christi resurrectionem octava die factam circumciditur a peccatis anima cuiusque in eium credentis. « Duae igitur res sunt illius Sacramenti ».1

Moreover it was done on the eighth day with a rock knife, because in the common resurrection in the future eighth age corruption will be torn off from all the elect through Christ the Rock, and through the resurrection of Christ wrought on the eighth day the soul of anyone believing in Him is circumcised from sins. « Therefore two things belong to that Sacrament ».1

Ideo autem mutata est circumcisio per baptismum, quia Sacramentum baptismi et communius est et perfectius, quia pleniori gratia accumulatum. Ibi enim peccata solum dimittebantur, sed nec gratia ad bene operandum adiutrix nec virtutum possessio vel augmentatum ibi praestabatur, ut in baptismo, ubi non modo abolentur peccata, sed etiam gratia adiutrix conferetur, et virtutes augentur. Unde aqua refectionis dicitur, quae2 aridos fecundat et iam fructificantes ampliori uberatate donat; quia, quantumcumque per fidem et caritatem ante habitam aliquis iustus ad baptismum accedit, uberiorem ibi recipit gratiam, sed non ita in circumcisione. Unde Abrahae per fidem iam iustificato signaculum tantum fuit, nihil ei intus contulit.

Moreover for that reason circumcision has been changed through baptism, because the Sacrament of Baptism is more common and more perfect, because (it has) accumulated a fuller grace. For there only sins used to be forgiven [dimittebantur], but neither grace helping [adiutrix] to work well nor the possession and/or augment of virtues were insured there, as (they are) in Baptism, where sins are not only are sins abolished, but also helping grace is conferred, and virtues augmented. Whence it is said (to be) a water of refection, which2 makes the arid fecund and grants in a more ample abundance [ubertate] to those already fruitful; because, howsoever much through faith and charity had beforehand someone just approaches to Baptism, he receives there a more abundant grace, but not thus in circumcision. Whence to Abraham, having already been justified through faith, it was only a mark, it conferred nothing upon him interiorly.

Cap. X.

 

De parvulis defunctis ante diem octavum, quo fiebat circumcisio.

Chapter X

 

On the little ones departed before the eighth day, on which circumcision was done.

Si vero quaeritur de parvulis, qui ante diem octavum moriebantur, antequam fiebat circumcisio ex Lege, utrum salvarentur, vel non; idem potest responderi, quod sentitur de parvulis ante baptismum defunctis, quos perire constat. Unde Beda:3 « Qui nunc per Evangelium terribiliter et salubriter clamat: Nisi quis renatus fuerit ex aqua et Spiritus sancto, non intrabit in regnum Dei; ipse dudum clamat per suam Legem: Anima, cuius praeputii caro circumcisa non fuerit peribit de populo suo, quia pactum meum irritum fecit. Forte tamen sub Lege, ingruente necessitate mortis, ante octavum diem circumcidebant sine peccato filios, sicut modo in Ecclesia fit de baptismo ».

If, however, there is asked concerning the little ones, who died before the eighth day, before circumcision was done according to the Law, whether they were saved, and/or (whether they were) not; the same can be responded, which is thought [sentitur] concerning little ones departed before Baptism, whom it is established do perish. Whence (St.) Bede (says):3 « He who now shouts through the Gospel in a terrible and salubrious manner: Unless one had been reborn from water and the Holy Spirit, he shall not enter into the Kingdom of God; the Same not long ago shouts through His own Law: The soul, the flesh of whose foreskin had not been circumcised shall perish from his people, because he has made void my covenant [pactum meum irritum fecit]. However perhaps under the Law, with impending [ingruente] necessity of death, they circumcised (their) sons without sin before the eighth day, just as now in the Church is done concerning Baptism ».

1 Hugo a S. Vict., Sum. Sent. tr. 4. c. 1; ex quo capitulo exerpsit Magister omnia quae in II. parte huius dist. habentur. Ipse Hugo hanc ultimam propositionem sumsit ex August. tr. 30. in Ioan. n. 5.
2 Ita codd. et ed. 1, in aliis quia; et mox pro et iam codd. A E et edd., excepta 1, etiam. — Hic respicitur Ps. 22, 2; cfr. ibi Glossa interlinearis.
3 Loco supra cit. et etiam in Comment. in Luc. 2. Loci Scripturae sunt Ioan. 3, 5, deinde Gen. 17, 14. — Inferius pro dudum clamat plurimae edd. dudum clamabat, ed. 1 clamavit.

1 Hugo of St. Victor, Summa of Sentences, tr. 4, ch. 1; from which chapter Master (Peter) excerpts all the things which are had in in Part II of this distinction. Hugo himself took this last proposition from (St.) Augustine, On the Gospel of St. John, tr. 30, n. 5.
2 Thus the codices and edition 1, in the others because [quia]; and then in place of and . . . already [et iam] codices A and E and the editions, except 1, have , even [etiam]. — Here there is a reference to Ps 22:2; cf. the Glossa interlinearis on this verse.
3 The passage cited above and also in his Commentary on the Gospel of St. Luke, ch. 2. The scriptural passages are Jn. 3:5, then Gen. 17:14. — Further below in place of not long ago shouts [dudum clamat] very many editions have not long ago used to shout [dudum clamabat], editions 1 has shouted [clamavit].

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