the command that the Sabbath should be kept and that circumcision should be kept, which ought not to be kept to the letter today. The Apostle rebukes these, saying that after the priesthood has been translated to the Christians, it is necessary that a translation of the law be made. Augustine, on that passage, proves that they ought not to do this, because the law and the priesthood were given at the same time and by the same one, and under the same promise, and therefore they ought to be kept together; for what is said of one of the connected things ought to be understood of the other.

Note that by translation, something is transferred, whether it be law, sentence, or an addition.

Also note that the judgment is the same for those who are burdened.

For concupiscence

Case. It is placed thus: One reads in the Epistle of Paul to the Romans, "I did not know sin except through the law; for I did not know concupiscence unless the law said, 'You shall not covet.'" Augustine interprets these words of the Apostle, namely "For I did not know concupiscence," saying that the Apostle chooses this, more generally, namely the vice of concupiscence, from which all evils arise. Augustine concludes, therefore, that that law is good which, while it forbids this, forbids all evils.

Note that although something may not do harm, if nevertheless it can do harm, it ought to be forbidden.

Also note "arise," that is, they can arise; thus you can say in the words of witnesses.

Also note that when something is forbidden or granted, all things that follow from it ought also to be granted or forbidden.

Do not lean

Case. It is placed thus: In the Proverbs of Solomon, these words are placed: "My son, have confidence in the Lord with all your heart, and do not lean upon your own prudence, and do not be wise before yourself." Jerome explains these words, "Do not lean upon your own prudence," saying that he leans upon his own prudence who proposes things that seem to him to be done or said, against the statutes of the holy fathers or even the laws.

Also note that no one ought to prefer his own intellect to the decrees of the holy fathers.

When all

The case is: The canons of Troyes at that time made a constitution in the church of Troyes that, as much in absence as in presence, they should receive their income in full. But those who were instituted after that constitution would receive nothing in absence, but only then when they were resident, although the custom of the church of Troyes was that all should be equal in this. Moreover, since individual prebends had vineyards annexed to them, they decreed that they themselves, while they lived, should possess their own vineyards, and the vineyards of those succeeding would not pass to the successors, but the proceeds of them should be divided among each individual. It came to the notice of the Lord Pope. The Pope writes to the Archbishop of Sens, saying that whoever has established a law for another, he himself ought to use the same, and as the wise say, "Allow the law to fall, which you yourself have brought." The Pope commands the Archbishop that he should cause all the canons, both old and junior, to be equal in the reception of prebends and vineyards, according to the previous custom observed up to the time of the aforementioned constitution, or according to a reasonable custom to be observed in the future.

Note that a constitution made to the prejudice of those absent and future ones is not valid.

Note that "whoever has established a law..."

Note that in receiving prebends, equally or unequally, custom is heeded.

Note that if the custom was that all canons had equal prebends, and it has been changed, it ought to be reformed to its former state.

Which in churches, etc.

Case. It is placed thus: The citizens of Crema decreed that if anyone, turning toward poverty, has probably alleged that he has free power of alienating that which he has from the church