PL 3 · cols. 1253–1268

Anonymus, Tractatus adversus Novatianum haereticum (quod lapsis spes veniae non sit deneganda), cum prolegomenis

Editors' preface

Constat auctorem libri ad Novatianum aequalem esse Cypriani; nec dubium esse potest, quin in pacifis, et Ecclesiae faventibus Valeriani primordiis scripserit. Unam enim tantum persecutionem numerat post eam, quae sub Decio saeviit, et eos, qui in prima ceciderunt, in secunda victores fuisse dicit. Videtur etiam Africanus fuisse, tum quia sic ludit in Felicissimi nomine: Quid ad ista respondeant perversissimi isti Novatiani, vel nunc infelicissimi pauci? Tum, quia solam Ecclesiam coelesti ratione baptizare pronuntians, haereticorum Baptisma non obscure rejicit. Sola styli dissimilitudo Tillemontium deterruit, quo minus hoc opusculum Cypriano tribuerit.

It is established that the author of the book To Novatian was a contemporary of Cyprian; nor can it be doubtful that he wrote in the peaceful beginnings of Valerian, which were favourable to the Church. For he reckons only one persecution after that which raged under Decius, and says that those who fell in the first were victors in the second. He seems also to have been an African, both because he plays thus on the name of Felicissimus: What may those most perverse Novatians, or now the most unfortunate few, answer to these things? and because, pronouncing that the Church alone baptizes in the heavenly manner, he not obscurely rejects the Baptism of heretics. Only dissimilarity of style deterred Tillemont from attributing this little work to Cyprian.

Sed tamen praeter hanc rationem alia videtur afferri posse. Nam declarat auctor hujus libri in ipso exordio: « Cogitant sibi, et intolerabiliter animo aestuanti, quiduam agere deberet de miserandis fratribus qui vulnerati non propria voluntate, sed diaboli saevientis irruptione, adhuc usque, hoc est, per longam temporum seriem agentes poenas darent, ex adverso exortum esse alium hostem, et ipsius paternae pietatis adversarium haereticum Novatianum. » His autem verbis indicat episcopum se esse, ac perhumaniter lapsis jam dudum poenitentiam agentibus consulentem, moleste ferre, quod suae lenitati adversarium habeat haereticum Novatianum. Hinc etiam infra, postquam de iis locutus est, qui prima acie, id est, Deciana persecutione vulnerati, postea, id est, secundo praelio vincant, addit eorum pares, hoc est, in eodem crimine lapsus sui adhuc constitutos, nec ad poenitentiam admittendos a Novatianis judicari. Nondum ergo auctor hujus operis pacem concesserat his qui

Yet besides this reason another seems able to be brought forward. For the author of this book declares in the very exordium: "While he was pondering with himself, and tossing intolerably in his mind what he ought to do concerning the pitiable brethren who, wounded not by their own will, but by the inroad of the raging devil, up to this point, that is, through a long series of times living in penance, were paying the penalty, there arose from the opposite side another enemy, and the adversary of paternal loving-kindness itself, the heretic Novatian." Now by these words he indicates that he is a bishop, and that while consulting very humanely for the lapsed who had long been doing penance, he takes it ill that he has the heretic Novatian as an adversary to his gentleness. Hence also below, after he has spoken of those who, wounded in the first battle-line, that is, in the Decian persecution, afterwards, that is, in the second battle, conquer, he adds that their fellows, that is, those still set in the same crime of their lapse, are judged by the Novatians not even to be admitted to penance. Therefore the author of this work had not yet granted peace to those who

Editors' notes and page, col. 1253

Footnotes

(1) ‹anchor: victores fuisse dicit› · call in col 1253

Anonym, Tractat. ad Novatian. cap. 9; apud Galland. tom. III Bibl. vet. PP. pag. 373; et inter Cyprian. pag. 17, edit. Brem., et Venet. pag 775.

Anonymous, Treatise against Novatian, ch. 9; in Galland, vol. III of the Bibliotheca veterum Patrum, p. 373; and among Cyprian's works, p. 17 of the Bremen edition, and p. 775 of the Venice edition.

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(2) ‹anchor: in Felicissimi nomine› · call in col 1253

Id. Ibid. cap. 2; apud Galland. pag. 371; et apud Cypr. pag. 16, edit. Brem. et Venet. pag. 772.

The same, ibid., ch. 2; in Galland, p. 371; and among Cyprian's works, p. 16 of the Bremen edition, and p. 772 of the Venice edition.

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(3) ‹anchor: baptizare pronuntians› · call in col 1253

Id. ibid. cap. 3, pag 372, apud Galland.; inter Cypr. pag. 17, edit. Brem, ; et pag. 773 edit. Venet.

The same, ibid., ch. 3, p. 372, in Galland; among Cyprian's works, p. 17 of the Bremen edition; and p. 773 of the Venice edition.

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(4) ‹anchor: Tillemontium› · call in col 1253

Tillemont. Memoire, tom. IV, pag. 133 et 622, not. 37, sur S. Cypr.; et edit. Bruxell. 1732, pag. 56. et pag 22, in notis.

Tillemont, Mémoires, vol. IV, pp. 133 and 622, note 37, on St Cyprian; and in the Brussels edition of 1732, p. 56, and p. 22, in the notes.

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(5) ‹anchor: etiam infra› · call in col 1253

Anonym. l. cap. 6, pag. 372; apud Galland., et inter Cypr. 17; edit. Brem., et Venet. pag. 775.

Anonymous, at the place cited, ch. 6, p. 372, in Galland; and among Cyprian's works, p. 17 of the Bremen edition, and p. 775 of the Venice edition.

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(6) ‹anchor: not in col 1253› · call in col 1254 (no call in col 1253)

Conferantur quae tomo XI Histor. Theolog. crit. a pag. 360 — 363. de tractatus hujus auctore disserimus.

Compare what we discuss about the author of this treatise in vol. XI of the Historia theologica critica, pp. 360–363.

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(7) ‹anchor: not in col 1253› · call in col 1254 (no call in col 1253)

Maran., Vita S. Cypriani, cap. 34, pag. 127, edit. Paris. 1726; et Venet, ; 1748, 118 et seq.

Maran, Life of St Cyprian, ch. 34, p. 127, Paris edition of 1726; and Venice edition of 1748, pp. 118 ff.

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Editors' prose

DE ANONYMO AUCTORE TRACTATUS ADVERSUS NOVATIANUM.

ON THE ANONYMOUS AUTHOR OF THE TREATISE AGAINST NOVATIAN.

Constat auctorem libri ad Novatianum aequalem esse Cypriani; nec dubium esse potest, quin in pacifis, et Ecclesiae faventibus Valeriani primordiis scripserit. Unam enim tantum persecutionem numerat post eam, quae sub Decio saeviit, et eos, qui in prima ceciderunt, in secunda victores fuisse dicit (1). Videtur etiam Africanus fuisse, tum quia sic ludit in Felicissimi nomine (2): Quid ad ista respondeant perversissimi isti Novatiani, vel nunc infelicissimi pauci? Tum, quia solam Ecclesiam coelesti ratione baptizare pronuntians (3), haereticorum Baptisma non obscure rejicit. Sola styli dissimilitudo Tillemontium (4) deterruit, quo minus hoc opusculum Cypriano tribuerit.

It is agreed that the author of the book to Novatian was a contemporary of Cyprian; nor can there be any doubt that he wrote in the peaceful [pacifis, as printed] opening years of Valerian, when they were favourable to the Church. For he reckons only one persecution after the one which raged under Decius, and he says that those who fell in the first were victors in the second (1). He seems also to have been an African, both because he plays thus on the name of Felicissimus (2): What can these most perverse followers of Novatian, or the now most unhappy [infelicissimi] few, answer to this? and because, in declaring that the Church alone baptizes by a heavenly principle (3), he quite plainly rejects the baptism of heretics. Only the dissimilarity of style deterred Tillemont (4) from ascribing this little work to Cyprian.

Sed tamen praeter hanc rationem alia videtur afferri posse. Nam declarat auctor hujus libri in ipso exordio: « Cogitant sibi, et intolerabiliter animo aestuanti, quiduam agere deberet de miserandis fratribus qui vulnerati non propria voluntate, sed diaboli saevientis irruptione, adhuc usque, hoc est, per longam temporum seriem agentes poenas darent, ex adverso exortum esse alium hostem, et ipsius paternae pietatis adversarium haereticum Novatianum. » His autem verbis indicat episcopum se esse, ac perhumaniter lapsis jam dudum poenitentiam agentibus consulentem, moleste ferre, quod suae lenitati adversarium habeat haereticum Novatianum. Hinc etiam infra (5), postquam de iis locutus est, qui prima acie, id est, Deciana persecutione vulnerati, postea, id est, secundo praelio vincant, addit eorum pares, hoc est, in eodem crimine lapsus sui adhuc constitutos, nec ad poenitentiam admittendos a Novatianis judicari. Nondum ergo auctor hujus operis pacem concesserat his qui

But nevertheless, besides this reason, another seems capable of being brought forward. For the author of this book declares in the very opening: « As he was thinking within himself, with a mind intolerably agitated, what he ought to do about the pitiable brethren who, wounded not by their own will but by the onslaught of the raging devil, were still to this day, that is, through a long succession of times, paying the penalty in doing penance, there arose from the opposite quarter another enemy, the adversary of his very fatherly tenderness, the heretic Novatian. » By these words he shows that he is a bishop, and that, providing most humanely for the lapsed who had long been doing penance, he takes it ill that he has the heretic Novatian as adversary of his leniency. Hence too, further on (5), after he has spoken of those who, wounded in the first battle-line, that is, in the Decian persecution, afterwards, that is, in the second battle, are victorious, he adds that their equals, that is, those still standing in the same guilt of their lapse, are judged by the Novatianists not to be admitted to penance. The author of this work, therefore, had not yet granted peace to those who

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sub Decio lapsi fuerant. Non enim de aliis loquitur: pares illos vocat eorum, qui primo praelio victi, in secundo victores fuerant: ait eos post longam temporum seriem agentes poenas dare, et ad huc usque constitutos in eodem crimine lapsus, quod alii martyrio expiaverant. At Cyprianus, instante Galli et Volusiani persecutione, lapsos, qui a primo lapsus die poenitentiam egerant, in dominicum gregem collegerat, ac eis Christi sanguinem dederat, ut illos ad suum pro Christo fundendum armaret. Hactenus vir doctissimus Prudentius Maranus. ex congregatione Sancti Mauri. Observat reverendissimus Remigius Ceillierius, auctorem hunc anonymum, vivente adhuc Novatiano, contra eumdem hoc opusculum exarasse circiter 255 Jesu Christi quo schisma Felicissimi propemodum jam compressum atque exstinctum erat.

had lapsed under Decius. For he does not speak of others: he calls them the fellows of those who, conquered in the first battle, had been victors in the second: he says that living through a long series of times they are paying the penalty, and up to this point are set in the same crime of lapse which others had expiated by martyrdom. But Cyprian, when the persecution of Gallus and Volusianus was impending, had gathered into the Lord's flock the lapsed who had done penance from the first day of their lapse, and had given them the blood of Christ, that he might arm them to shed their own for Christ. Thus far the most learned man Prudentius Maran, of the Congregation of St. Maur. The most reverend Remi Ceillier observes that this anonymous author, while Novatian was still living, composed this little work against the same about the year 255 of Jesus Christ, when the schism of Felicissimus had already been almost suppressed and extinguished.

Impugnat hoc suo in libello anonymus rigorem Novatiani, eique adhaerentium 1. Illis ante oculos ponendo, quod sine injustitiae crimiue non possent recusare admissionem ad poenitentiam plerisque lapsorum, qui eam postulabant. cum plurimi ex iis qui in persecutione Decii lapsi erant, in Galli persecutione invincti steterint, et sanguinem suum, et vitam pro Christo Jesu fundere non metuerint 2. Eos auctoritate sacrarum litterarum convincendo, quod Deus infinite misericors sit, paratus semper vere poenitentibus peccatorum veniam indulgendi. 3. Confutando eorum argumenta ex sacris litteris desumpta, queis rigorem suum colorabant. Allegat hic anonymus Apocalypsin sub nomine Joannis; sed non dicit expresse esse Joannis Evangelistae. Scribit idem anonymus

In this little book of his the anonymous writer attacks the rigour of Novatian and of those adhering to him: 1. By setting before their eyes that without the crime of injustice they could not refuse admission to penance to very many of the lapsed who demanded it, since very many of those who had lapsed in the persecution of Decius stood unconquered in the persecution of Gallus, and did not fear to pour forth their blood and their life for Christ Jesus; 2. By convincing them by the authority of the sacred letters that God is infinitely merciful, always prepared to grant pardon of sins to the truly penitent; 3. By confuting their arguments taken from the sacred letters, wherewith they coloured their rigour. Here the anonymous writer alleges the Apocalypse under the name of John; but he does not expressly say that it is that of John the Evangelist. The same anonymous writer writes

Editors' notes and page, col. 1254

Footnotes

(8) ‹anchor: Remigius Ceillierius› · call in col 1254

Cecillier, Hist. Génér. des Auteurs, tom. III, chap. 1, art. 4, § 2, n. 4, pag. 155.

Ceillier, Histoire générale des auteurs sacrés, vol. III, ch. 1, art. 4, § 2, no. 4, p. 155.

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(9) ‹anchor: adhuc Novatiano› · call in col 1254

In qua domo, si perseverasses, Novatiane, vas forsitan pretiosum fuisses; sed nunc te in paleas, et stipulam conversum nec intelligis, nec plangis: Anonym., cap. 1, apud Gallant. pag. 371, et inter Cypriani opp. edit. Brem. pag. 16; edit. Venet. pag. 771 et 772.

"In which house, had you persevered, Novatian, you might perhaps have been a precious vessel; but now you neither understand nor lament that you have been turned into chaff and stubble": Anonymous, ch. 1, in Galland, p. 371, and among Cyprian's works, Bremen edition p. 16; Venice edition pp. 771 and 772.

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(10) ‹anchor: non metuerint (printed "(19)")› · call in col 1254

Anonym. apud Galland. pag. 372, § 6; edit. Brem. pag. 17; et Venet. p. 772.

Anonymous, in Galland, p. 372, § 6; Bremen edition p. 17; and Venice edition p. 772.

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(11) ‹anchor: veniam indulgendi› · call in col 1254

Id. apud Galland, capp. 9, 10, 11, 12, 13, 14, 15 16, et 18; a pag. 373, 376: et inter Cypr. opp. edit. Brem. pag. 18-21; et Venet. a pag, 776-783.

The same, in Galland, chs. 9, 10, 11, 12, 13, 14, 15, 16 and 18; from p. 373 to 376; and among Cyprian's works, Bremen edition pp. 18–21; and Venice edition pp. 776–783.

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(12) ‹anchor: suum colorabant› · call in col 1254

Id. apud Galland, cap. 7, pag. 372 et seqq: inter Cypr. opp. edit. Brem. pag. 18 et seqq.; Venet. pag. 775.

The same, in Galland, ch. 7, pp. 372 ff.; among Cyprian's works, Bremen edition pp. 18 ff.; Venice edition p. 775.

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(13) ‹anchor: Joannis Evangelistae› · call in col 1254

Audi in Apocalypsi Dominicam vocem justis te objurgationibus increpantem. Anonym. cap. 2, pag. 371, apud Galland; conf. Apocal. III, 17, Sicut Apocalypsis docet dicens, etc. Id. cap. 5, pag. 322, 371; conf. Apoct. XVIII, 15: Clamante Scriptura (continues)

"Hear in the Apocalypse the Lord's voice rebuking you with just reproaches." Anonymous, ch. 2, p. 371, in Galland; compare Apoc. 3:17. "As the Apocalypse teaches, saying," etc. The same, ch. 5, pp. 322, 371; compare Apoc. 18:15. "As Scripture cries out" (continues)

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Editors' prose

sub Decio lapsi fuerant. Non enim de aliis loquitur: pares illos vocat eorum, qui primo prælio victi, in secundo victores fuerant: ait eos post longam temporum seriem agentes pœnas dare, et adhuc usque constitutos in eodem crimine lapsus, quod alii martyrio expiaverant. At Cyprianus, instante Galli et Volusiani persecutione, lapsos, qui a primo lapsus die pœnitentiam egerant, in dominicum gregem collegerat, ac eis Christi sanguinem dederat, ut illos ad suum pro Christo fundendum armaret (6). Hactenus vir doctissimus (7) Prudentius Maranus. ex congregatione Sancti Mauri. Observat reverendissimus Remigius Ceillierius (8), auctorem hunc anonymum, vivente adhuc Novatiano (9), contra eumdem hoc opusculum exarasse circiter 255 Jesu Christi quo schisma Felicissimi propemodum jam compressum atque exstinctum erat.

[who] had lapsed under Decius. For he is not speaking of others: he calls them the equals of those who, vanquished in the first battle, had been victors in the second; he says that they, passing a long series of times, are paying penalties, and are still placed in the same crime of lapse which others had expiated by martyrdom. But Cyprian, when the persecution of Gallus and Volusianus was pressing, had gathered into the Lord's flock the lapsed who had done penance from the first day of their lapse, and had given them the blood of Christ, that he might arm them to shed their own for Christ (6). Thus far the most learned man (7) Prudentius Maran, of the Congregation of Saint Maur. The most reverend Remy Ceillier (8) observes that this anonymous author, while Novatian was still living (9), composed this little work against him about the year of Jesus Christ 255, in which the schism of Felicissimus had been well-nigh already suppressed and extinguished.

Impugnat hoc suo in libello anonymus rigorem Novatiani, eique adhærentium 1. Illis ante oculos ponendo, quod sine injustitiæ crimiue non possent recusare admissionem ad pœnitentiam plerisque lapsorum, qui eam postulabant. cum plurimi ex iis qui in persecutione Decii lapsi erant, in Galli persecutione invincti steterint, et sanguinem suum, et vitam pro Christo Jesu fundere non metuerint (19) 2. Eos auctoritate sacrarum litterarum convincendo, quod Deus infinite misericors sit, paratus semper vere pœnitentibus 1206 peccatorum veniam indulgendi (11). 3. Confutando eorum argumenta ex sacris litteris desumpta, queis rigorem suum colorabant (12). Allegat hic anonymus Apocalypsin sub nomine Joannis; sed non dicit expresse esse Joannis Evangelistæ (13). Scribit idem anonymus

In this his little book the anonymous author attacks the rigour of Novatian and of those adhering to him: 1. By setting before their eyes that they could not without the crime of injustice refuse admission to penance to most of the lapsed who sought it, since very many of those who had lapsed in the persecution of Decius had stood unconquered in the persecution of Gallus, and had not feared to shed their blood and their life for Christ Jesus (19). 2. By convincing them on the authority of the sacred writings that God is infinitely merciful, ever ready to grant pardon of sins to those who truly repent (11). 3. By refuting their arguments drawn from the sacred writings, with which they coloured their rigour (12). Here the anonymous author cites the Apocalypse under the name of John, but does not say expressly that it is John the Evangelist's (13). The same anonymous author writes

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hoc suo in tractatu. « Novatianum aliorum delicta, dum in Ecclesia esset, ut sua propria flevisse. » Sed mirum est, unde hanc sibi humanitatis et diligentiae in lapsis curandis laudem comparaverit. Videtur repugnare Cornelii testimonium, qui Novatianum in persecutione Decii fratribus auxilio indigentibus succurrere noluisse testatur apud Eusebium. Sed forte haec humanitatis existimatio ad Novatianum pervenit ex praeclarissimis cleri Romani litteris inter Cyprianicas XXXI, quae a Novatiano scriptae in totum orbem missae fuerunt, teste Cypriano epistola 12. Verum de hoc vide quae alibi disseruimus, ubi de Novatiani epistola Romani cleri nomine scripta, verba fecimus.

this in his treatise: "that Novatian, while he was in the Church, wept over the sins of others as though they were his own." But it is a wonder whence he obtained for himself this praise for humanity and diligence in caring for the lapsed. The testimony of Cornelius seems to contradict it, who testifies in Eusebius that Novatian, in the persecution of Decius, refused to come to the help of brethren in need of aid. But perhaps this reputation for humanity came to Novatian from the most distinguished letter of the Roman clergy among the Cyprianic letters, XXXI, which, written by Novatian, was sent into the whole world, as Cyprian testifies in Letter 12. But on this see what we have discussed elsewhere, where we spoke of the letter of Novatian written in the name of the Roman clergy.

Tractatum hunc primus inter Cyprianica nota opera evulgavit Erasmus anno 1320, Basileae. Eruditis notis illustravit editor Oxoniensis eumdem quas postea paetermisit Maurinus editor, anno 1726, sed denuo subjunxit Gallandius, sua in Bibliotheca veterum Patrum, tomo III, a pag. 371-376. — LUMPER.

Erasmus first published this treatise among the known works of Cyprian in the year 1520, at Basel. The Oxford editor illustrated it with learned notes, which the Maurist editor afterwards omitted, in the year 1726, but Galland added them again in his Bibliotheca veterum Patrum, volume III, pp. 371–376. — LUMPER.

ANONYMI TRACTATUS AD NOVATIANUM HAERETICUM. Quod lapsis spes veniae non est deneganda.

TREATISE OF AN ANONYMOUS AUTHOR TO NOVATIAN THE HERETIC. That the hope of pardon is not to be denied to the lapsed.

I. Cogitanti mihi et intolerabiliter animo aestuanti, quidnam agere deberem de miserandis fratribus qui vulnerati non propria voluntate, sed diaboli saevientis irruptione, adhuc usque, hoc est, per longam temporum seriem agentes, poenas darent; ecce ex adverso obortus est alius hostis et ipsius paternae pietatis adversarius haereticus Novatianus: qui non tantum, ut in Evangelio significatum est (Luc. X), sicut sacerdos vel levites jacentem vulneratum praeteriret, sed ingeniosa ac nova crudelila⟨t⟩e sauciatum potius occideret; adimendo spemsa lutis, denegando misericordiam patris, respu⟨e⟩ndo poenitentiam fratris. Mirum quot acerba, quot aspera, quot perversa sunt! Sed facilius quis, (Matth., VII, 3; Luc., VI. 41) in alieno oculo festucam perspicit, quam in suo trabem. Nos autem, fratres dilectissimi, non moveat aut turbet haeretici istius perfidi abrupta dementia: qui cum in tam ingenti dissensionis et schismatis crimine constitutus, et ab Ecclesia separatus sit, sacrilega temeritate non dubitet in nos sua crimina retorquere. Cum sit enim a semetipso nunc factus immundus, sordibus sacrilegis inquinatus; hoc nunc nos esse contendit. Et cum scriptum sit (Apoc. XXII, 15) canes foris remansuros; Et Apostolus hos eosdem canes docuerit esse vitandos, sicut legimus, ait enim: Videte canes, videte malos operarios (Philipp. III, 2): Rabiem suam non cessat latratibus excitare, luporum more tenebrosam caliginem optare, qua facile possit ferina sua crudelitate, oves a pastore direptas, spelunca tenebrosa laniare. Aurum certe se suosque quos colligit, esse pronuntiat. Nec nos dubitamus desertores Ecclesiae apostatas factos, in aurum nunc facile potuisse converti; sed illud aurum in quo prima delicta populi Israel denotata sunt (Exod. XVXVII, 2 seqq.) Caeterum vasa aurca et argentea, quae ab Aegyptiis excusa sunt (Exod. XII, 35, 36), in Dominica potestate, id est, Christi Ecclesia, perseverant: in qua domo si perseverasses, Novatiane, vas forsitan et pretiosum fuisses, sed nunc te in paleas et in stipulam conversum nec intelligis nec plangis.

I. As I was pondering, and burning in mind beyond bearing, what I ought to do about our pitiable brethren who, wounded not by their own will but by the onslaught of the raging devil, have been paying the penalty until now, that is, passing a long stretch of time in it, behold, from the opposite side there has arisen another enemy, the adversary of fatherly mercy itself, the heretic Novatian: who did not merely, as is signified in the Gospel (Luke 10), pass by the wounded man lying there like the priest or the Levite, but rather, with an ingenious and novel cruelty, would kill the wounded man; by taking away the hope of salvation, by denying the mercy of the father, by spurning the penance of the brother. Wonderful how many bitter, how many harsh, how many perverse things there are! But more easily (Matt. 7:3; Luke 6:41) does one see the mote in another's eye than the beam in one's own. As for us, most beloved brethren, let not the headlong madness of this faithless heretic move or trouble us: who, though he stands in so enormous a crime of dissension and schism and has been separated from the Church, does not hesitate with sacrilegious rashness to turn his own crimes back upon us. For though he has now been made unclean by his own doing, defiled with sacrilegious filth, he now contends that this is what we are. And though it is written (Rev. 22:15) that the dogs shall remain outside, and the Apostle has taught that these same dogs are to be avoided, as we read, for he says: Beware of dogs, beware of evil workers (Phil. 3:2): he does not cease to stir up his rage with barking, and, after the manner of wolves, to long for a gloomy darkness in which he may easily, with his wild-beast cruelty, tear apart in a dark cave the sheep snatched from the shepherd. He declares, for certain, that he and his own whom he gathers are gold. Nor do we doubt that deserters of the Church, made apostates, could easily have been turned into gold now; but into that gold in which the first sins of the people of Israel were marked out (Exod. 32:2 ff.). But the vessels of gold and silver which were shaken out of the Egyptians (Exod. 12:35–36) remain in the Lord's power, that is, in the Church of Christ: in which house, had you remained, Novatian, you might perhaps have been even a precious vessel; but now you neither understand nor bewail that you have been turned into chaff and stubble.

Editors' notes and page, col. 1255

Footnotes

(13) ‹anchor: not in col 1255 (continuation of note (13), called in col 1254)› · continued from page 678

et dicente Id. cap. 13; conf. Apoc. II, 5: Joannes autem manifestus et de die judicii et consummationis saeculi declarat dicens. Id. cap. 17. pag. 375; conf. Apoc. VI, 12-17: Idem in eadem Apocalypsi hoc quoque Joannes dicit sibi revelatum. etc. Id., l. c. et inter Cyp. opp., edit. Brem., pag. 21; Venetae, pag. 782; conf. Apoc., XX. 11.

"and saying." The same, ch. 13; compare Rev. 2:5. "But John also makes plain and declares concerning the day of judgement and of the consummation of the world, saying." The same, ch. 17, p. 375; compare Rev. 6:12–17. "The same John says in the same Apocalypse that this too was revealed to him," etc. The same, at the place cited, and among Cyprian's works, Bremen edition p. 21; Venice edition p. 782; compare Rev. 20:11.

(printed under page 679, left, above the full-width band; Q2a)

(14) ‹anchor: hoc suo in tractatu› · call in col 1255

Anonym., cap. 13, apud Galland. 374; et inier Cypr. opp. edit. Brem. pag. 19; et Venet. pag, 778 E.

Anonymous, ch. 13, in Galland, 374; and among Cyprian's works, Bremen edition p. 19; and Venice edition p. 778 E.

(printed under page 679, right, above the full-width band; Q2a)

(15) ‹anchor: testatur apud Eusebium› · call in col 1255

Euseb. Hist. Eccl. lib. VI, cap. 43.

Eusebius, Ecclesiastical History, book VI, ch. 43.

(printed under page 679, right, above the full-width band; Q2a)

(16) ‹anchor: verba fecimus› · call in col 1256 (text set under col 1255, reading order)

Vid. Hist. Théolog. Crit. part. XI, sect. II, cap. 2, art. 3, pag. 42-44.

See the Historia theologica critica, part XI, section II, ch. 2, art. 3, pp. 42–44.

(printed under page 679, right, above the full-width band; Q2a) [Heading over the notes, as printed: Variorum notae.] (printed under page 679)

Page

running head: 1255 DE HAERETICORUM B
marginal letters: A (in col. 1256); B (in foot apparatus); C (in col. 1256); D (in col. 1256)
old-edition numerals: 1207 after temporum
other: editors' matter: hoc suo in tractatu... fuerunt,; three full-width lines across cols. 1255-1256 not set: ANONYMI TRACTATUS / AD NOVATIANUM HAERETICUM. / Quod lapsis spes veniae non est deneganda.
other: a full-width band stands across cols 1255/1256 in mid-page: the 2 paragraph(s) above it in col 1256 are set here, after the 1 above it in col 1255 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
running head: 1255 DE HÆRETICORUM BAPTISMATE. 1256 (running head as printed, though the page carries the Lumper prolegomena and the Tractatus ad Novatianum)
marginal letters: A ‹hoc suo in tractatu / teste Cypriano epistola 12›; B ‹(in the footnote band, beside "c. et inter Cyp. opp." / "(16) Vid. Hist. Théolog.")›; C ‹I. Cogitanti mihi / latratibus excitare›; D ‹oculo festucam perspicit / II. Quid igitur›
old-edition numerals: 1207 after ‹temporum›
other (Q2a): the lower text of col 1256 from "latratibus excitare" to "nec plangis." (end of § I) also stands under this rail, not under col 1256's; c1256_a.md begins at "II. Quid igitur".
misprints kept as printed (Q2a): 1320 (for 1520); paetermisit (for praetermisit); crudelilate (for crudelitate); spemsa lutis (for spem salutis); Luc., VI. 41 (full stop for comma); XVXVII (for XXXII); aurca (for aurea)
misprints kept as printed (Q4a): inier (for inter, note 14)
other (Q4a): "humanitatis" (second occurrence, before "existimatio") is printed with a damaged or wrong letter in the third syllable (reads like humanitutis/humanitntis on the lean scan); left as humanitatis, UNSURE.

PL 3:1256

II. Quid igitur vanis rebus extolleris? damna potius quam lucra consequeris. Quid te ex quo pauperior fractus es, divitem credis? Audi in Apocalypsi Dominicam vocem justis te objurgationibus increpantem, Dicis inquit, dives sum, et ditatus sum, et nullius rei egeo; et nescis quoniam tu es miser, et miserabilis, et caecus, et pauper, et nudus (Apoc. III, 17). Has opes, has divitias paupertatis pro certo possidere se credat. quisquis Christi Ecclesia derelicta ratione caeca, apud temerarios illos schismatum duces et dissensionis auctores converti non trepidat; quos Joannes (I Joan. II, 18) antichristos appellat, quos evangelista (Matt. III,

II. Why then are you puffed up by vain things? You gain losses rather than profits. Why do you believe yourself rich, when ever since then you have been broken down and made poorer? Hear in the Apocalypse the Lord's voice rebuking you with just reproaches: You say, He says, I am rich, and have been enriched, and have need of nothing; and you do not know that you are wretched, and miserable, and blind, and poor, and naked (Rev. 3:17). Let him believe for certain that he possesses these riches, these wealths of poverty, whoever, having forsaken the Church of Christ, by blind reasoning does not fear to turn aside to those rash leaders of schisms and authors of dissension; whom John (1 John 2:18) calls antichrists, whom the evangelist (Matt. 3:12)

Editors' notes and page, col. 1256

Footnotes

(1) ‹anchor: Aegyptiis excusa sunt› · call in col 1256

Excusa sunt. Legendum puto excussa sunt. Respicit enim auctor ad illud Exod. XII, 35, 36: Filii Israel — petierunt ab Aegyptiis vasa argentea et aurea, et spoliaverunt Aegyptios. GALLAND.

Excusa sunt ("were struck out"). I think excussa sunt ("were shaken out") should be read. For the author has in view the passage Exod. 12:35–36: "The children of Israel — asked of the Egyptians vessels of silver and gold, and despoiled the Egyptians." GALLAND.

(printed under page 679)

Page

running head: ETICORUM BAPTISMATE. 1256
marginal letters: A teste Cypriano epistola; B (in foot apparatus); C latratibus excitare, luporum; D II. Quid igitur
old-edition numerals: (none)
other: editors' matter: teste Cypriano epistola... LUMPER.; three full-width lines across cols. 1255-1256 not set: ANONYMI TRACTATUS / AD NOVATIANUM HAERETICUM. / Quod lapsis spes veniae non est deneganda.
other: the 2 paragraph(s) of this column above the full-width band are set under col 1255 (reading order, moved on receipt)
running head: 1255 DE HÆRETICORUM BAPTISMATE. 1256
marginal letters: A ‹teste Cypriano epistola 12›; B (none in this column); C ‹latratibus excitare›; D ‹II. Quid igitur›
old-edition numerals: (none)
other: Second half of the full-width page 679 (paragraph II, beginning in the right lower column); the rest of the page's text, including the title band, is in c1255_a.md. Text ends mid-reference "(Matt. III," — numeral printed as small capitals, read as III with some uncertainty; verse continues on the next page. "credat. quisquis": full stop before lower-case "quisquis" as printed. Variorum notae at the foot not set.
UNSURE (Q4a): "ex quo pauperior fractus es" — fractus is clearly printed; it may be a misprint for factus ("since you became poorer"). Kept as printed and not listed as a misprint; the English renders "broken down and made poorer", which covers either reading.

PL 3:1257

12) paleis similat; quos Dominus Christus (Joan. X, 1) fures et latrones designat, sicut ipse in Evangelio declarat dicens: Quia qui non introiit per ostium in ovile ovium sed descendit per alteram partem, ille fur et latro est. Item in eodem quoque ait: Omnes qui venerunt, fures sunt et latrones. (Joan. 8). Qui isti sunt, nisi desertores fidei et transgressores Ecclesiae Dei qui contra ordinationem Dei nituntur? quos merito Spiritus sanctus per phrophetam increpat, dicens: Fecistis consilium non per me, et conventionem non per spiritum meum, adjicere peccata super peccata (Isa. XXX, 1). Quid ad ista respondeant perversissimi isti Novatiani, vel nunc infelicissimi pauci, qui ad tantam furoris dementiam proruperunt, ut nec Deo nec homini reverentiam habuerint? Illic impudenter et sine ulla ordinationis lege episcopatus appetitur; heic autem propriis sedibus et cathedrae sibi traditae a Deo renuntiatur. Illic Veritas: Aspernantur me, utificent mihi, nec offerunt oblationes sancta filiorum Israel, nec accedunt offerre sancta sanctorum; sed accipient ignominiam suam in errore quo erraverunt (Ezech. XLIV, 10-13). Satis sit paucis probasse quidnam sint. Audite igitur, Novatiani, apud quos Scripturae coelestes leguntur potius quam intelliguntur, parum si non interpolentur. Sunt enim (Matth. XIII, 14) vestrae praeclusae aures et corda caecata, qui nullum de spiritalibus ac salutaribus monitis lumen admittitis, sicut Isaias ait: Excaecati sunt sunt servi Dei (Isa. XLII, 19). Et merito excaecati, quia voluntas schismaticorum, non est in lege, quae lex unam nobis et singularem designat Ecclesiam; in illa scilicet quae sub Noe ante diluvium Dei providentia fabricata est arca, in qua non tantum munda animalia, sed et immunda, ut tibi cito respondeatur, Novatiane, invenimus esse reclusa. Quae arca sola cum his quae secum fuerant, liberata est; in qua et caetera quae in ea inventa non sunt, diluvio perierunt. Ex illa igitur arca remituntur duae aves, corax et columba. Qui corax vere hominum immundorum, et in tenebris perpetuis futurorum per saeculi latam viam, et immunda vescentium apostatarum futurorum, et ad Ecclesiam se ultra non vertentium, figuram portabat; quem legentes invenimus emissum, et non amplius reversum. Huic ergo avi, id est, immundo spiritui, quique fuerint similes inventi, ad Ecclesiam amplius reverti non poterunt; qui et

compares to chaff; whom the Lord Christ (John 10:1) designates thieves and robbers, even as He Himself declares in the Gospel, saying: Because he who enters not by the door into the sheepfold, but climbs down by another way, he is a thief and a robber. Likewise in the same place He also says: All who have come are thieves and robbers (John 10:8). Who are these, save deserters of the faith and transgressors of the Church of God, who strive against the ordinance of God? whom the Holy Spirit deservedly rebukes through the prophet, saying: You have made counsel not through Me, and a covenant not through My Spirit, to add sins upon sins (Isa. 30:1). What may those most perverse Novatians, or now the most unfortunate few, answer to these things, who have broken forth into so great a madness of fury that they have had reverence neither for God nor for man? There shamelessly and without any law of ordination the episcopate is sought after; while here their own sees and the chair delivered to them by God are renounced. There the Truth says: They spurn Me, that they should sacrifice to Me, nor do they offer the holy oblations of the children of Israel, nor draw near to offer the holy of holies; but they shall bear their ignominy in the error wherein they have erred (Ezek. 44:10–13). Let it suffice to have proved in a few words what they are. Hear therefore, you Novatians, among whom the heavenly Scriptures are read rather than understood, even if they are not interpolated. For (Matt. 13:14) your ears are shut up and your hearts blinded, you who admit no light from the spiritual and saving warnings, even as Isaiah says: The servants of God are blinded (Isa. 42:19). And deservedly blinded, because the will of schismatics is not in the law, which law designates for us one and a single Church; to wit, in that ark which under Noah before the flood was built by the providence of God, in which we find that not only clean animals, but also unclean, that an answer may be quickly given you, Novatian, were shut up. Which ark alone, with those that had been with it, was delivered; whereas the rest that were not found in it perished in the flood. Out of that ark therefore two birds are sent forth, a raven and a dove. Which raven truly bore the figure of unclean men, and of those who were going to be in perpetual darkness along the broad way of the world, and of future apostates feeding on unclean things and turning themselves no more back to the Church; which when we read we find to have been sent forth, and to have returned no more. To this bird therefore, that is, to the unclean spirit, whosoever shall be found like, will not be able to return any more to the Church; and if

Editors' notes and page, col. 1257

Footnotes

[Heading over the notes, as printed: Variorum notae.] (printed under page 680)

(2) ‹anchor: not visible› · call in col 1257

Nisi desertores. Sicut et alibi, mendum heic irrepserat apud Erasmum, ut legeretur non, eo quod vetus excusum legat non; cum potius juxta ms. cod. significet nisi, PAMEL.

Nisi desertores ("except deserters"). As elsewhere too, an error had crept in here in Erasmus, so that non ("not") was read, because the old printing reads non; whereas, following the manuscript, it rather means nisi ("except"). PAMELIUS.

(printed under page 680)

(3) ‹anchor: not visible› · call in col 1257

Ordinationem Dei. Hoc quoque recte Gravius et ms. cod. pro ordiuem: alludit enim ad ordinationem Cornelii, de qua paulo post. PAMEL.

Ordinationem Dei ("the ordination of God"). This too Gravius and the manuscript read rightly, instead of ordinem ("order"); for the author alludes to the ordination of Cornelius, of which shortly after. PAMELIUS.

(printed under page 680)

(4) ‹anchor: not visible› · call in col 1257

Fecisti conventionem. Hunc locum sic restitui, tum ex epist. LV Cypr., tum ob vocem Graecam συνθήκας, Hactenus legebatur cogitationem. PAMEL.

Fecisti conventionem ("you made a compact"). I have restored this passage thus, both from Cyprian's Letter 55 and because of the Greek word συνθήκας ("compacts"). Until now cogitationem ("thought") was read. PAMELIUS.

(printed under page 680)

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Infelicissimi. Costerius et ms. cod. infelicissime. Non male. Sed illud placet magis, ut per ἀντίφρασιν alludat ad Felicissimum; cujus saepe in Cyprianis mentio, et oaesertim epist. jam laudata LV, PAMEL.

Infelicissimi ("of the most unhappy"). Costerius and the manuscript read infelicissime ("most unhappily"). Not badly. But the former pleases more, so that by antiphrasis the author alludes to Felicissimus, who is often mentioned in Cyprian's writings, and especially in Letter 55, already cited. PAMELIUS.

(printed under page 680)

Page

running head: 1257 PARS I. — MONUMENTA
marginal letters: A (in col. 1258); B (in col. 1258); C (in col. 1258); D (in col. 1258)
old-edition numerals: 1208 before sicut
other: (none)

PL 3:1258

si voluerint, Dominus prohibebit, qui Moysi praecepit, dicens: Omne varium et immundum ejice foras extra castra (Num. V, 2). Columba autem emissa incontinenti significatur reversa, eo quod requiem non haberet pedibus suis quam Noe recepit in arcam, et post septimum diem iterato emissam, recepit eam portantem suo ore olivae folium (Gen. VIII, 9, 11).

they should wish to do so, the Lord will forbid them, Who commanded Moses, saying: Cast out every spotted and unclean thing outside the camp (Num. 5:2). But the dove when sent forth is signified to have returned straightway, because it had no rest for its feet, which Noah received into the ark, and when it was sent forth a second time after the seventh day, he received it carrying in its mouth an olive leaf (Gen. 8:9, 11).

III. Et ego quidem, fratres dilectissimi, non temere ista cogitans, nec humana sapientia conspirans, sed ut coelestis Domini dignatione necessarie et pertinenter mentibus nostris concipere permittitur; dico illam, id est, columbam, duplicem nobis per semetipsam significare figuram. Primam quidem et principalem, suam, hoc est spiritalem, olim, id est, ab initio divinae administrationis insistit, et sacramentum baptismatis quod in salutem generis humani provisum, et soli Ecclesiae coelesti ratione celebrare, per os suum praeostendit. Ter enim emissa ex arca, volitans per aerem super aquam, significabat jam tunc Ecclesiae nostrae sacramenta. Unde et Dominus Christus Petro, sed caeteris discipulis suis mandat, dicens: Euntes evangelizate gentibus, baptizantes eos in nomine Patris, et Filii, et Spiritus sancti (Matth. XXVIII, 19). Hoc est, ut Trinitas illa quae sub Noe per columbam figuraliter operata est, haec nunc in Ecclesia per hos spiritaliter operetur.

III. And I indeed, most beloved brethren, not pondering these things rashly, nor devising them by human wisdom, but as by the condescension of the heavenly Lord it is necessarily and pertinently permitted to our minds to conceive, say that it, that is, the dove, signifies to us by itself a twofold figure. The first indeed and principal one, its own, that is, the spiritual one, it set forth of old, that is, from the beginning of the divine administration, and foreshowed through its mouth the sacrament of baptism which was provided unto the salvation of the human race, and granted to the Church alone to celebrate in a heavenly manner. For sent forth thrice out of the ark, flying through the air over the water, it already then signified the sacraments of our Church. Whence also the Lord Christ commands Peter, and the rest of His disciples also, saying: Going forth, preach the Gospel to the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19). That is, that that Trinity which under Noah wrought figuratively through the dove, may now in the Church work spiritually through these.

IV. Sumamus jam nunc et secundam personam columbae ex arca emissae; dilvii scilicet tempore, quando omnes abyssi proruperunt, qurndo cataractae coeli petefactae sunt super terram, propter facinora hominum quae quotidie exercebant coram Domino, sicut Moyses dixit: Et vidit Dominus Deus redundare nequitias hominum super terram, et quod omnes in malum recordarentur a principio dierum suorum, et dixit: Perdam hominem quem feci a facie terrae ab homine usque ad pecus, et a reptili usque ad volatilia coeli (Gen. VI, 5-7). Emittitur ergo temprore cataclysmi columba ex arca, aquis violenter toto orbe terram infestantibus.

IV. Let us now take also the second character of the dove sent forth out of the ark; in the time of the flood, to wit, when all the depths burst forth, when the floodgates of heaven were opened upon the earth on account of the wickednesses of men which they daily practised before the Lord, even as Moses said: And the Lord God saw that the iniquities of men overflowed upon the earth, and that all bethought themselves unto evil from the beginning of their days, and He said: I will destroy man whom I have made from the face of the earth, from man even unto beast, and from creeping thing even unto the fowls of heaven (Gen. 6:5–7). The dove therefore is sent forth in the time of the deluge out of the ark, while the waters violently infested the earth throughout the whole world.

V. Illa arca figuram Ecclesiae, sicut superius diximus, portabat, quae verberabatur hinc atque inde aquis insurgentibus tantum. Cataclysmus ergo qui sub Noe factus est, figuram persecutionis quae per totum orbem nunc nuper supereffusa, ostendit. Aquis autem, diruptis cataractis, indique convenientibus et excrescentibus significabantur gentes

V. That ark, even as we said above, bore the figure of the Church, which was beaten on this side and on that by the rising waters only. The deluge therefore which took place under Noah shows the figure of the persecution which now of late has been poured out over the whole world. Moreover, by the waters coming together from all sides and rising high when the floodgates were burst, were signified the nations

Editors' notes and page, col. 1258

Footnotes

(6) ‹anchor: not visible› · call in col 1258

Primrm quidem et principalem. Locus obscurus et corruptus, etiam in ms. cod., praeterquam quod hic satis significet auctor solam Ecclesiam baptismi sacramentum habere: quod ad errorem Cypriani pertinet. PAMEL.

Primum quidem et principalem ("the first and principal"). An obscure and corrupt passage, even in the manuscript, except that here the author indicates clearly enough that the Church alone has the sacrament of baptism: which bears on Cyprian's error. PAMELIUS.

(printed under page 680)

(7) ‹anchor: est, ut Trinitas› · call in col 1258

Trinitas. Quidam ternitas. Rectius meo judicio Trinitas: sic enim ms. codex. PAMEL.

Trinitas ("the Trinity"). Some read ternitas ("threeness"). More rightly, in my judgement, Trinitas: for so the manuscript reads. PAMELIUS.

(printed under page 680)

Page

running head: MONUMENTA VETERUM. 1258
marginal letters: A si voluerint, Dominus; B olim, id est,; C ctae coeli petefactae; D Aquis autem, diruptis
old-edition numerals: 1209 before arcam,
other: (none)

PL 3:1259

quae ad vastandam Ecclesiam excreverunt. Sicut Apocalypsis docet, dicens: Aquae quas vidisti, populi sunt, et gentes, et regna (Apoc. XVII, 15). Columba autem quae pedibus suis requiem habere non poterat, lapsorum imaginem portabat; qui immemores divinarum praedictionum, vel simpliciter ignorantes, vel audacter dissimulantes ceciderunt: quorum Dominus ruinam in Evangelio futuram his verbis significaverat, dicens: Qui audit verba mea et non facit ea, similabo eum viro stulto qui aedificavit domum suam super arenam; venerunt tempestates, et impegerunt in domum illam, et cecidit, et facta est ruina ejus magna (Matth. VII, 26, 27). Et ne temere comparasse videamur, columbam illam lapsorum imaginem portare; propheta civitatem ut columbam, hoc est lapsorum personam, increpat, dicens: Columbam non exaudit vocem, id est praeclara et redempta civitas non recipit doctrinam, et in Dominum fidens non fuit (Sophon. III, 1, 2).

which have risen up to lay waste the Church. Even as the Apocalypse teaches, saying: The waters which you saw are peoples, and nations, and kingdoms (Rev. 17:15). Now the dove which could not have rest for its feet bore the image of the lapsed; who, unmindful of the divine predictions, either simply ignorant or boldly dissembling, fell: whose future ruin the Lord had signified in the Gospel in these words, saying: He who hears My words and does them not, I will liken him to a foolish man who built his house upon the sand; the tempests came, and beat against that house, and it fell, and great was the ruin thereof (Matt. 7:26, 27). And lest we seem to have made a rash comparison, that that dove bears the image of the lapsed, the prophet rebukes the city as a dove, that is, the person of the lapsed, saying: The dove hearkens not to the voice, that is, the illustrious and redeemed city receives not instruction, and trusted not in the Lord (Zeph. 3:1, 2).

VI. Quod autem requiem pedibus columba illa, sicut superius diximus, invenire non poterat, hoc significabat vestigia negantium, hoc est, sacrificatorum, lubrici veneno serpentis sauciata, in lapsum conversa: quae ulterius non possent super aspidem et basiliscum conscendere, et draconem et leonem calcare (Psal. XC, 13). Quam potestatem tradidit Dominus discipulis suis sicut in Evangelio ait: Ecce do vobis potestatem calcandi super omnem potestatem inimici, et super serpentes et scorpiones, et non nocebunt vobis (Luc. X, 19). Isti ergo tot et tantis malignis spiritibus infestantibus, et in lapsorum necem insurgentibus, provisa est vulneratis salutis via: ut quibuscunque viribus possent toto se corpore protrahere, castris suis recipere; quibus recepti possent medelis spiritalibus vulnera sua curare. Recepta igitur columba, paucis etiam diebus interjectis, iterato emittitur ex arca, quae reversa, non tantum firma vestigia, sed et insignia suae pacis atque victoriae, per illa olivae folia quae suo ore portabat, ostendit. Duplex ergo illa emissio, duplicem nobis persecutionis tentationem ostendit: prima in qua qui lapsi sunt, victi ceciderunt: secunda in qua hi qui ceciderunt, victores exstiterunt. Nulli enim nostrum dubium vel incertum est, fratres dilectissimi illos qui prima acte, id est, deciana persecutione vulnerati fuerunt; hos postea, id est, secundo praelio ita fortiter perseverasse, ut contemnentes edicta saecularium principum, hoc invictum haberent, quod et non metuerunt exemplo boni pastoris animam suam tradere, et sanguinem fundere

VI. Moreover, that that dove, even as we said above, could not find rest for its feet, this signified the footsteps of those who denied, that is, of the sacrificers, wounded by the poison of the slippery serpent and turned unto a fall: so that they could no longer mount upon the asp and the basilisk, and trample upon the dragon and the lion (Ps. 90:13). Which power the Lord delivered to His disciples, even as He says in the Gospel: Behold, I give you power to tread upon all the power of the enemy, and upon serpents and scorpions, and they shall not hurt you (Luke 10:19). Therefore, while so many and so great evil spirits were infesting them, and rising up unto the slaughter of the lapsed, a way of salvation was provided for the wounded: that with whatsoever strength they could they might drag themselves along with their whole body, and betake themselves back into their camp; wherein having been received they might cure their wounds with spiritual remedies. The dove therefore having been received back, after a few days also had intervened, is sent forth a second time out of the ark; and returning, it showed not only firm footsteps, but also the tokens of its peace and victory, through those olive leaves which it carried in its mouth. That twofold sending forth therefore shows us a twofold trial of persecution: the first, wherein those who lapsed fell conquered; the second, wherein those who had fallen stood forth as victors. For to none of us is it doubtful or uncertain, most beloved brethren, that those who in the first battle-line, that is, in the Decian persecution, were wounded, afterwards, that is, in the second battle, persevered so bravely that, despising the edicts of the rulers of the world, they held this unconquered resolve, that after the example of the good Shepherd they did not fear both to lay down their life and to shed their blood,

Editors' notes and page, col. 1259

Footnotes

[Heading over the notes, as printed: Variorum notae.] (printed under page 681)

(8) ‹anchor: not visible› · call in col 1259

Praedictionum Sic lego pro praedicationum; eo quod sequitur: Quorum Dominus ruinam in Evangelio futuram. etc. PAMEL.

Praedictionum ("of the predictions"). So I read instead of praedicationum ("of the preachings"), because of what follows: "whose ruin the Lord in the Gospel [foretold] would come," etc. PAMELIUS.

(printed under page 681)

(9) ‹anchor: et non nocebunt vobis› · call in col 1259

Non nocebant vobis. Sic Manut. et Morell. pro vos, quod tamen habet etiam ms. codex. PAMEL.

Non nocebant vobis ("they were not harming you"). So Manutius and Morel, instead of vos, which, however, the manuscript also has. PAMELIUS.

(printed under page 681)

(10) ‹anchor: saecularium principum› · call in col 1259

Saecularium principum. Galli nempe et Volusiani...

Saecularium principum ("of the worldly princes"): namely of Gallus and Volusianus...

(printed under page 681)

(11) ‹anchor: not visible› · call in col 1259

Intelligant interpretentur. Ms. cod. intelligunt et interpretantur. HAMEL.

Intelligant interpretentur ("let them understand, let them interpret"). The manuscript reads intelligunt et interpretantur ("they understand and interpret"). PAMELIUS (printed "HAMEL.").

(printed under page 681)

Page

running head: 1259 DE HAERETICORUM BA
marginal letters: A (in col. 1260); B (in col. 1260); C (in col. 1260); D (in col. 1260)
old-edition numerals: 1210 before non
other: (none)

PL 3:1260

nec ullam insaniens tyranni saevitiam recusare.

nor to refuse any raging savagery of the tyrant.

VII. Ecce, quam gloriosos, quam Domino charos schismatici isti ligna, foenum, stipulam appellare non dubitant (I Cor. III, 12). Quorum pares, hoc est, in eodem crimine lapsus sui adhuc usque constitutos, nec ad poenitentiam admittendos esse praesumunt; ex illa Domini pronuntiatione qua ait: Qui me negaverit coram hominibus, negabo eum coram Patre meo, qui in caelis est (Matth. X, 33). Proh dolor! quid contra Dominica praecepta contendunt, ut ea quae Christus judicii sui tempore sit acturus, haec nunc stirps Novatiani, patris sui exemplum diaboli secuta, exercere conetur? dicente Scriptura: Mihi vindicta, et ego retribuam, dicit Dominus (Heb. X. 30).

VII. Behold how glorious, how dear to the Lord are the men whom those schismatics do not hesitate to call wood, hay, stubble (1 Cor. 3:12)! Whose fellows, that is, those set up to this point in the same crime of their lapse, they presume are not even to be admitted to penance, from that pronouncement of the Lord wherein He says: He who shall deny Me before men, him will I deny before My Father Who is in the heavens (Matt. 10:33). Alas the grief! Why do they strive against the precepts of the Lord, so that those things which Christ is going to do at the time of His judgement, this offspring of Novatian, following the example of its father the devil, now endeavours to exercise? whereas Scripture says: Vengeance is Mine, and I will repay, says the Lord (Heb. 10:30).

VII. Respondebimus eis ad istam pronuntiationem Domini, quam male intelligant et male sibi interpretentur. Quod enim ait: Qui me negaverit coram hominibus, et ego negabo eum coram Patre meo, qui in caelis est, utique futuri temporis significatio est; quo tempore incipiet Dominus secreta hominum judicare. quo tempore tribunali Christi omnes nos oportet adstare (II Cor. V, 10); quo tempore multi incipient dicere: Domine, Domine, nonne in tuo nomine prophetavimus, et in nomine tuo daemonia exclusimus, et in tuo nomine virtutes multas fecimus (Matth. VII, 22, 23)? et tamen audient vocem Domini dicentis: Discedite a me omnes qui operati estis iniquitatem: non novi vos (Joan. VI, 68). Ibi adimplebitur quod ait: Negabo ego et illos. Quos autem maxime negabit Dominus Christus, nisi vos omnes haereticos, et schismaticos, et nominis sui alienos? Qui enim aliquando Christiani, nunc Novatiani, jam non Christiani, primam fidem, vestram perfidia posteriore per nominis appellationem mutastis; velim propositioni vestrae respondeatis. Legite et docete, quem Dominus de his qui se dereliquerant vel negaverant, cum adhuc ipse esset, negavit, Atqui et caeteris qui secum remanserant de discipulis ait: Nunquid et vos vultis abire (Joan. VI, 68)? Petrum etiam quem negaturum ante praedixerat, cum negasset, ipse non negavit, sed sustinuit; et amare illam suam negationem fluentem ipse postmodum lenit.

VIII. We will answer them regarding that pronouncement of the Lord, which they understand ill and interpret ill for themselves. For that which He says: He who shall deny Me before men, him will I also deny before My Father Who is in the heavens, is assuredly a signification of future time; at which time the Lord will begin to judge the secrets of men, at which time we must all stand before the tribunal of Christ (2 Cor. 5:10); at which time many will begin to say: Lord, Lord, have we not prophesied in Thy name, and in Thy name cast out demons, and in Thy name done many mighty works (Matt. 7:22, 23)? and yet they shall hear the voice of the Lord saying: Depart from Me, all you who have wrought iniquity: I know you not (John 6:68). There shall be fulfilled that which He says: I also will deny them. And whom will the Lord Christ chiefly deny, save all of you heretics, and schismatics, and strangers to His name? For you who were once Christians, now Novatians, no longer Christians, have by a later treachery changed your first faith through the appellation of a name; I should wish you to answer your own proposition. Read and teach whom of those who had forsaken or denied Him, while He Himself was still here, the Lord denied. Nay, to the rest also of the disciples who had remained with Him He says: Will you also go away (John 6:68)? Peter also, whom He had foretold beforehand would deny Him, when he had denied Him, He Himself did not deny, but upheld; and He Himself afterwards consoles him weeping bitterly over that denial of his.

IX. Quaenam est tua, Novatiane, dementia, ut illa quae ad exitium salutis pertineant, tantum legas, et quae ad misericordiam, praetereas? clamante Scriptura et dicente: Poenitentiam agite qui erratis, convertimini corde (Ezech. XVIII, 30.) Et eodem quoque propheta similiter exhortante et dicente:

IX. What is this madness of yours, Novatian, that you read only those things which pertain to the destruction of salvation, and pass over those which pertain to mercy? while Scripture cries aloud and says: Repent, you who err, be converted in heart (Ezek. 18:30). And while the same prophet also similarly exhorts and says:

Editors' notes and page, col. 1260

Footnotes

(12) ‹anchor: nominis appellationem mutastis› · call in col 1260

Per nominis appellationem mutastis. Istud denuo ex Gravio, pro eo quod alii per nominis mutastis velum: praesertim cum etiam legat velim, ms. codex. AAMEL.

Per nominis appellationem mutastis ("you have changed by the title of your name"). This again from Gravius, in place of what others read, per nominis mutastis velum ("you have changed by the veil of the name"): especially since the manuscript also reads velim. PAMELIUS (printed "AAMEL.").

(printed under page 681)

(13) ‹anchor: Poenitentiam agite› · call in col 1260

Poenitentiam agite, etc. Haec quoque Gravio et mss. codicibus accepta debemus. alibi desiderata. IDEM.

Poenitentiam agite ("Do penance"), etc. These words too, missing elsewhere, we owe to Gravius and the manuscripts. THE SAME.

(printed under page 681)

Page

running head: TICORUM BAPTISMATE. 1260
marginal letters: A nec ullam insaniens; B nem Domini, quam; C stus, nisi vos; D gas, et quae
old-edition numerals: 1211 after quid
other: (Joan. VI, 68) is printed twice: once erroneously after "non novi vos", and again in its proper place after "Nunquid et vos vultis abire"; word split at end of column: di-
other: the word dicente: was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1261
misprints kept as printed (Q2a): VII. Respondebimus (section numeral for VIII; the English gives VIII); judicare. quo (full stop for comma); Heb. X. 30 (full stop for comma); (Joan. VI, 68) after "non novi vos" (misplaced reference, kept and rendered)
UNSURE (Q2a): "qui in coelis est" (twice) may be printed with æ (caelis) in the italic; "Domine, Domine" and "exclusimus" are printed with damaged letters (reading "Domint", "exrlusimus"); left as set.
Q4a: the italic ligature in "qui in caelis est" (both times) read on the page as æ; set caelis (was coelis).
Q4a: note (11) (Intelligant interpretentur ... HAMEL.) is CALLED IN THIS COLUMN, after "male sibi interpretentur"; its text is set in n1259 (printed under page 681, left), where its anchor reads "not visible" and "call in col 1259": n1259 should read anchor ‹male sibi interpretentur› · call in col 1260. Not duplicated here.

PL 3:1261

Convertimini ad me in toto cordo vestro, in jejunio, et ploratione, et planctu: et scindite corda vestra, et non vestimenta: convertimini ad Dominum Deum vestrum, quoniam misericors est, et miserator multae miserationis (Joel. II, 12, 13).

Be converted to Me with your whole heart, in fasting, and weeping, and mourning: and rend your hearts, and not your garments: be converted to the Lord your God, for He is merciful, and a compassionate One of much compassion (Joel 2:12, 13).

X. Adeo quia multae miserationis est Dominus, audivimus: audiamus quid per David constestatur Spiritus sanctus: Si dereliquerint filii ejus legem meam, et in mandatis meis non ambulaverint; et si justificationes meas profanaverint, et praecepta mea non custodierint: visitabo in virga facinora eorum. et in flagellis delicta eorum: misericordiam autem meam non dispergam ab eis (Psal. LXXXVIII, 31-32). His similia et per Ezechielem legimus dixisse Dominum: Fili hominis, domus Israel habitavit super terram suam, et coinquinaverunt eam facinoribus suis. Sicut mulieris menstruatae facta est immunditia eorum ante faciem meam. Effudi iram meam super eos, et disseminavi eos inter gentes, et secundum peccata eorum judicavi eos: quia coinquinaverunt sanctum nomen meum. Et quia dictum est de his: Hic est populus Domini; peperci eis propter nomen sanctum meum, quod sprevit domus Israel inter gentes (Ezech. XXXVI, 18-22). Et conjungens ait: Propterea dic populo Israel: Haec dicit Dominus: Non vobis parco, domus Israel, sed propter nomen sanctum meum parcam, quod coinquinastis inter gentes; et scietis quia ego Dominus, cum sanctificatus fuero in vobis. Item Dominus ad eumdem: Fili hominis, dic populo Israel: Quare locuti estis dicentes: Erroribus nostris contabescimus, et quomodo salvi esse poterimus? Dic eis: Vivo ego, dicit Dominus: quia non desidero mortem peccatoris; sed desidero ut avertatur peccator a via sua pessima, et vivat. Redite ergo a via vestra pessima. Quid morti vos traditis, domus Israel (Ezech. XXXIII, 10, 11)? Sic per Isaiam prophetam: Non in aeternum indignabor vobis, neque semper non defendam vos (Isa. LVII, 16). Et quoniam Jeremias propheta in persona populi peccatoris deprecatur Dominum, dicens: Emenda nos, Domine, sed in judicio et non in ira, ne paucos facias nos (Jerem. X, 24); adjecit et dixit Isaias: Propter peccatum modice contristavi eum, et percussi eum, et averti faciem meam ab eo; et contristatus est, et abiit tristis in viis suis (Isa LVII, 17). Et quia operatur, adjecit et dixit: Vias ejus vidi, et curavi eum, et dedi ei exhortationem veram, pacem super pacem: poenitentibus, deprecantibus, et operantibus restitui posse, quod male perierint, quodque a Christo declinaverint.

X. Thus far we have heard that the Lord is of much compassion: let us hear what the Holy Spirit testifies through David: If his sons forsake My law, and walk not in My commandments; and if they profane My justices, and keep not My precepts: I will visit their iniquities with a rod, and their offences with stripes: but My mercy I will not scatter away from them (Ps. 88:31–32). Things like to these we read that the Lord spoke through Ezekiel also: Son of man, the house of Israel dwelt upon their own land, and they defiled it with their wickednesses. Like the uncleanness of a menstruous woman was their uncleanness made before My face. I poured out My wrath upon them, and scattered them among the nations, and according to their sins I judged them: because they defiled My holy name. And because it was said concerning them: This is the people of the Lord; I spared them for My holy name's sake, which the house of Israel despised among the nations (Ezek. 36:18–22). And joining on He says: Therefore say to the people of Israel: Thus says the Lord: Not for your sakes do I spare, O house of Israel, but for My holy name's sake will I spare, which you have defiled among the nations; and you shall know that I am the Lord, when I shall be sanctified in you. Likewise the Lord says to the same: Son of man, say to the people of Israel: Why have you spoken, saying: We pine away in our errors, and how shall we be able to be saved? Say to them: As I live, says the Lord, I desire not the death of the sinner, but I desire that the sinner be turned from his most evil way, and live. Return therefore from your most evil way. Why do you deliver yourselves over to death, O house of Israel (Ezek. 33:10, 11)? Thus through Isaiah the prophet: I will not be indignant with you for ever, nor will I always leave you undefended (Isa. 57:16). And because Jeremiah the prophet in the person of the sinful people entreats the Lord, saying: Correct us, O Lord, yet in judgement and not in wrath, lest Thou make us few (Jer. 10:24); Isaiah added and said: On account of sin for a little while I grieved him, and struck him, and turned away My face from him; and he was grieved, and went away sad in his ways (Isa. 57:17). And because he works, he added and said: I have seen his ways, and have healed him, and have given him true consolation, peace upon peace: showing that to those who repent, entreat, and work, that can be restored wherein they miserably perished and declined from Christ.

Editors' notes and page, col. 1261

Footnotes

[Heading over the notes, as printed: Variorum notae.] (printed under page 682)

(15) [printed so; the call in the text is (14)] ‹anchor: non defendam vos› · call in col 1261

Neque semper non defendam vos. Mira translatio ad verbum Graece sit οὐδὲ διὰ παντὸς ὀργισθήσομαι ὑμῖν, quod Latine sonat neque semper irascar vobis Costerius omittens secundam negationem, accipit defendam pro ulciscar: qua significatione alibi quoque utitur Cyprianus. Certe negandi particula postea fuit adjecta in cod. ms. ID. — Non solum Cyprianus, sed etiam Vulgatus interpres defendere pro vindicare, ulcisci, frequenter adhibet. Vid. Judith. I, 12; II, 1; Rom. XII, 19. Quin et apud probatissimos Latinos scriptores verbum ejusmodi eodem sensu usurpatum comperimus. GALLAND.

Neque semper non defendam vos ("nor will I always not defend you"). A strange rendering, since the Greek word for word is οὐδὲ διὰ παντὸς ὀργισθήσομαι ὑμῖν, which in Latin is neque semper irascar vobis ("nor will I always be angry with you"). Costerius, omitting the second negative, takes defendam for ulciscar ("I will avenge"): a sense in which Cyprian also uses it elsewhere. Certainly the negative particle was added later in the manuscript. THE SAME. — Not only Cyprian but the Vulgate translator too often uses defendere for vindicare, ulcisci ("to avenge, to punish"). See Judith 1:12; 2:1; Rom. 12:19. Indeed, we find a word of this kind used in the same sense in the most approved Latin writers as well. GALLAND.

(printed under page 682)

(15) ‹anchor: pacem: poenitentibus› · call in col 1261

Poenitentibus, etc. Sunt haec verba auctoris, non Isaiae, uti male censuit Morellus: est tamen ita adhuc locus obscurus. PAMEL.

Poenitentibus ("to the penitent"), etc. These are the author's words, not Isaiah's, as Morel wrongly thought: yet even so the passage remains obscure. PAMELIUS.

(printed under page 682)

Page

running head: 1261 PARS I. — MONUMENTA
marginal letters: A (in col. 1262); B (in col. 1262); C (in col. 1262); D (in col. 1262)
old-edition numerals: 1212 after et
other: word split from preceding column: cente (dicente)
misprints kept as printed (Q2a): cordo (for corde); constestatur (for contestatur); eorum. et in flagellis (full stop for comma)

PL 3:1262

XI. Denique hoc in Evangelio comprobatur, ubi (Luc. VII) illa mulier peccatrix describitur, quae venit ad domum cujusdam Pharisaei, ubi erat Dominus vocatus cum discipulis, portans vas unguenti: quae stetit ad pedes Domini, et lacrymis suis lavit pedes ejus, et capillis extersit, et oscula infixit, ut excitaretur ille Pharisaeus et diceret: Hic si esset Propheta sciret quae et qualis esset ista mulier quae eum tangit. quia peccatrix est (Luc. VII, 39-47). Unde incontinenti Dominus peccatorum remissor et poenitentium receptor, ait: Simon, habeo tibi aliquid dicere. At ille respondit dicens: Magister, dic. Et Dominus: Duo debitores erant cuidam faeneratori, unus qui habebat denarios quingentos, et alius quinquaginta: cum non haberent unde solverent, ambobus donavit. Et interrogavit: Quis illorum plus diligit? Et respondit Simon: Utique ille cui plus donavit. Et adjecit dicens: Vides istam mulierem? Intravi in domum tuam, osculum mihi non dedisti; haec autem non cessavit osculando pedes meos: pedes meos non lavasti: haec autem lacrymis suis lavit, et capillis extersit: oleo pedes meos non unxisti; haec autem unxit. Propter quod dico tibi, Simon, quia remittuntur illi peccata ejus. Ecce Dominus utrisque debitoribus larga sua pietate debitum concedit. Ecce delicta donantem, Ecce mulierem peccatricem poenitentem, flentem, deprecantem, et remissam peccatorum accipientem.

XI. Finally, this is approved in the Gospel, where (Luke 7) that sinful woman is described, who came to the house of a certain Pharisee, where the Lord had been invited with His disciples, carrying a vessel of ointment: who stood at the feet of the Lord, and washed His feet with her tears, and wiped them with her hair, and pressed kisses upon them, so that that Pharisee was stirred up and said: If this man were a Prophet, He would know who and what manner of woman this is that touches Him, that she is a sinner (Luke 7:39–47). Whereupon straightway the Lord, the forgiver of sins and receiver of the penitent, says: Simon, I have something to say to you. And he answered, saying: Master, say on. And the Lord: Two debtors there were to a certain moneylender, one who owed five hundred denarii, and the other fifty: since they had nothing with which to pay, he forgave them both. And He asked: Which of them loves more? And Simon answered: Assuredly he to whom he forgave more. And He added, saying: Do you see this woman? I entered into your house, you gave Me no kiss; but she has not ceased kissing My feet: My feet you did not wash; but she has washed them with her tears, and wiped them with her hair: with oil you did not anoint My feet; but she has anointed them. Wherefore I say to you, Simon, that her sins are forgiven her. Behold, the Lord by His lavish loving-kindness forgives the debt to both debtors. Behold Him forgiving offences; behold the sinful woman repenting, weeping, entreating, and receiving the remission of sins.

XII Erubesce jam nunc, si fieri potest, Novatiane: desine argumentis tuis impiis incautos decipere: desine unius capituli praescriptione terrere. Legimus et adoramus, nec praetermittimus coelestem Domini sententiam, qua ait negaturum se negantem; nunquid et poenitentem? Et quid ego tandiu de miserationibus probare singula gestiam? Quando quidem Ninivitis Allophylis, et longe a lege Domini constitutis, propter civitatis suae annuntiatam eversionem deprecantibus, misericordia Dei non denegatur (Jon. III)? Ipsi illi Pharaoni sacrilega temeritate repugnanti, cum quondam coelestibus plagis verberaretur, et conversus Moysi et fratri ejus dixisset: Orate pro me ad Dominum, qua peccavi (Exod. IX, 28), incontinenti ab eo suspendebatur ira Dei. Et tu jam, Novatiane, judicas et nullam spem pacis ac misericordiae habere lapsos praedicas; nec increpanti Apostolo aurem accommodas dicenti: Tu quis es, qui judicas servum alienum? Domino suo stat, aut cadit. Stabit autem: potens est Deus stabilire eum (Rom. XIV, 4). Unde pertinenter et necessarie ex persona eorumdem lapsorum increpat vos Spiritus

XII. Blush even now, if it can be done, Novatian: cease to deceive the unwary with your impious arguments: cease to terrify them with the prescription of a single passage. We read and adore, nor do we pass over the heavenly sentence of the Lord, wherein He says that He will deny him who denies Him; will He also deny him who repents? And why should I be eager so long to prove each single point concerning His compassions? Seeing that to the Ninevites, aliens, and set far from the law of the Lord, when they entreated on account of the announced overthrow of their city, the mercy of God is not denied (Jonah 3)? From that very Pharaoh who strove against Him with sacrilegious rashness, when once he was beaten with heavenly plagues, and turning had said to Moses and his brother: Pray for me to the Lord, because I have sinned (Exod. 9:28), straightway the wrath of God was suspended from him. And do you now, Novatian, judge and proclaim that the lapsed have no hope of peace and mercy; nor lend an ear to the Apostle when he rebukes and says: Who are you, that judge another's servant? To his own Lord he stands, or falls. Yea, he shall stand: for God is able to make him stand (Rom. 14:4)? Whence pertinently and necessarily in the person of the same lapsed the Holy Spirit rebukes you,

Editors' notes and page, col. 1262

Page

running head: MONUMENTA VETERUM. 1262
marginal letters: A XI. Denique hoc; B diligit? Et respondit; C Legimus et adoramus,; D quis es, qui
old-edition numerals: 1213 after Propheta
other: word split at end of column: Spiri-
other: the word Spiritus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1263
misprints kept as printed (Q1): qua peccavi (for quia peccavi)
misprints kept as printed (Q2a): eum tangit. quia (full stop for comma)
misprints kept as printed (Q4a): XII Erubesce (section numeral printed without its full stop; the English gives XII.)

PL 3:1263

sanctus, dum dicit: Noli gratulari inimica mea mihi, quoniam si cecidi, et exsurgam; et si in tenebris ambulavero, Dominus lumen est mihi. Iram Domini tolerabo, quoniam peccavi, illi, usque dum justificet causam meam, et faciat judicium et justitiam, et producat me ad lucem. Vibebo justitiam illius: et videbit me inimica mea et cooperiet se confusione (Mich. VII, 8, 10).

while He says: Rejoice not over me, O my enemy, because if I have fallen, I shall also rise again; and if I walk in darkness, the Lord is a light unto me. I will bear the wrath of the Lord, because I have sinned against Him, until He justify my cause, and execute judgement and justice, and bring me forth to the light. I shall behold His justice: and my enemy shall see me and shall cover herself with confusion (Mic. 7:8, 10).

XIII. Oro, non legisti: Nolite gloriari, et nolite loqui excelsa, et ne exeat magniloquentia ex ore vestro; quoniam erigit a terra pauperem, a sterquilino erigit inopem, et sedere eum facit cum potentibus populi (I Reg. II, 3, 8)? Non legisti: Quia Dominus superbis resistit, humilibus autem dat gratiam (Jac. IV, 6; I Petr. V, 5)? Non legisti: Qui se exaltat, humiliabitur (Matth. XXIII, 12; Luc. XIV, 11; XVIII, 14)? Non legisti: Qua Deus perdit memoriam superborum, et non reliquit memoriam humilium (Psal. IX, 7, 13)? Non legisti: Quia quo judicio quis judicaverit, eum judicari necesse est (Matth. VII, 2)? Non legisti: Quia qui odit fratrem suum, in tenebris est, et in tenebris ambulat; et non scit quo eat, quia tenebrae excaecaverunt oculos ejus (I Joan. II, 11)? Unde igitur et tam sceleratus, et tam perditus, tam discordiae furore vesanus exstiterit iste Novatianus, invenire non possum; qui semper in domo una, id est Christi Ecclesia, proximorum delicta ut propria fleverit; onera fratrum, sicut Apostolus hortatur (Galat. VI, 2), sustinuerit; lubricos in fide coelesti allocutione corroboraverit. At nunc ex quo Cainam illam haeresim, quae non nisi tantum occidere gestit, exercere coepit; nec sibi novissime parcit. Caeterum si legisset quia justitia justi non liberabit eum in die qua erraverit, et iniquitas impii non nocebit ei ex qua die conversus fuerit (Ezech. XXXIII, 12), jam olim in cinere poeniteret, ille qui semper poenitentibus adversatur: qui in ruina facilius aedificatorum stantium operantur, quam in structione jacentium ruinarum; qui multos ex fratribus nostris miserrimos falsis suis adversationibus perterritos, iterum fecit ethnicos, dicendo quod poenitentia lapsorum sit vana, nec possit eis proficere ad salutem; clamante Scriptura et dicente: Memento unde excideris et age poenitentiam; si quo minus, veniam tibi, nisi poenitentiam egeris (Apoc. II, 5). Et quidem ad septem Ecclesias scribens, singulis sua quaeque facinora et

XIII. I pray, have you not read: Boast not, and speak not lofty things, and let not grandiloquence go forth out of your mouth; for He raises up the poor from the earth, and lifts up the needy from the dunghill, and makes him sit with the mighty of the people (1 Sam. 2:3, 8)? Have you not read: That the Lord resists the proud, but gives grace to the humble (Jas. 4:6; 1 Pet. 5:5)? Have you not read: He who exalts himself shall be humbled (Matt. 23:12; Luke 14:11; 18:14)? Have you not read: That God destroys the memory of the proud, and has not forsaken the memory of the humble (Ps. 9:7, 13)? Have you not read: That with what judgement anyone judges, he must needs be judged (Matt. 7:2)? Have you not read: That he who hates his brother is in darkness, and walks in darkness, and knows not whither he goes, because the darkness has blinded his eyes (1 John 2:11)? Whence therefore that Novatian has stood forth both so wicked, and so desperate, and so mad with the fury of discord, I cannot find; who always in the one house, that is, the Church of Christ, wept over the offences of his neighbours as his own; bore the burdens of the brethren, even as the Apostle exhorts (Gal. 6:2); strengthened with heavenly address those who were slippery in faith. Yet now, since he has begun to practise that heresy of Cain, which desires only to slay, he does not at last spare even himself. Otherwise, if he had read that the justice of the righteous shall not deliver him in the day wherein he errs, and the iniquity of the wicked shall not hurt him from the day wherein he is converted (Ezek. 33:12), he would long ago have repented in ashes, he who always opposes the penitent: who works more easily for the ruin of standing buildings than for the building up of prostrate ruins; who has made many most wretched ones among our brethren, terrified by his false oppositions, heathens again, by saying that the penance of the lapsed is vain, and cannot profit them unto salvation; while Scripture cries aloud and says: Remember whence you have fallen, and do penance; or else I will come to you, unless you do penance (Rev. 2:5). And indeed, writing to the seven Churches, charging upon each its own wickednesses and

Editors' notes and page, col. 1263

Footnotes

[Heading over the notes, as printed: Variorum notae.] (printed under page 683)

(16) ‹anchor: not visible› · call in col 1263

Noli gratulari, inimica mea. Non minus et istud, pro eo quod corrupte erat amica. Nam Graece apud LXX est ἐχθρά μου. PAMEL.

Noli gratulari, inimica mea ("Do not rejoice, my enemy"). This too, no less, in place of the corrupt reading amica ("friend"). For in the Greek of the Septuagint it is ἐχθρά μου ("my enemy"). PAMELIUS.

(printed under page 683)

(17) ‹anchor: ut propria fleverit› · call in col 1263

Proximorum delicta ut propria fleverit. Respicit auctor epistolam Novatiani, Romani cleri nomine scriptam, quam superius cum aliis ejusdem Novatiani operibus edidimus. GALLAND.

Proximorum delicta ut propria fleverit ("he wept for his neighbours' sins as his own"). The author has in view Novatian's letter written in the name of the Roman clergy, which we have published above with the other works of the same Novatian. GALLAND.

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(18) ‹anchor: Cainam illam haeresim› · call in col 1263

Cainam illam haeresim. Recte Erasmus, pro caninam. Sic enim et Hieronymus appellat eam quae adimit spem remittendi peccati. Locus Hierosymi est Epist. ad Oceanum; et meminit ejusdem quasi tollentis martyrium, lib. Contra Vigilantium: ut sit eadem quae Gnosticorum, de quibus Tertullianus in Scorpiaco. Atque adeo etiam Caina legendum censeo apud eumdem Tertull. initio libri de Baptismo, aut saltem Caiana, pro eo quod est Gaiana: quippe quae remedium etiam baptismo tolleret. De aliis hujus sectae erroribus vide eumdem de Praescript. adv. haer.; Irenaeum, lib. I, cap. ult.; Epiphanium haeres. 38. et Augustinum, haeres. 18. PAMEL.

Cainam illam haeresim ("that Cainite heresy"). Erasmus rightly, instead of caninam ("canine"). For so Jerome too names the heresy that takes away the hope of the remission of sin. Jerome's passage is the Letter to Oceanus; and he mentions the same heresy as doing away with martyrdom, in the book Against Vigilantius: so that it is the same as that of the Gnostics, of whom Tertullian treats in the Scorpiace. And so I judge that Caina should also be read in the same Tertullian at the beginning of the book On Baptism, or at least Caiana, instead of Gaiana: since it would take away the remedy even from baptism. On the other errors of this sect see the same author, On the Prescription against Heretics; Irenaeus, book I, last chapter; Epiphanius, heresy 38; and Augustine, heresy 18. PAMELIUS.

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Page

running head: 1263 DE HAERETICORUM BA
marginal letters: A (in col. 1264); B (in col. 1264); C (in col. 1264); D (in foot apparatus)
old-edition numerals: 1214 before XIII.
other: word split from preceding column: tus (Spiritus); scripture references printed as (Mich. VIII, 8, 10) for Mic. 7:8, 10, (Jac. IV, 5) for Jas. 4:6, (Psal. XI, 7, 11) for Ps. 9:7, 13, and (Ezech. XXXIII, 13) for Ezek. 33:12

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delicta ingerens: Poenitemini, dicebat. Quibus, nisi illis, scilicet, quo pretio magno sui sanguinis redemerat?

offences: Repent, He said. To whom, save to those, to wit, whom He had redeemed with the great price of His own blood?

XIV. O te impium scelestumque, haeretice Novatiane, qui post tot et tanta in Ecclesia, a quibusdam retro voluntarie commissa crimina, quae et tu ipse in domo Dei priusquam apostata esse cognoveras; et haec posse aboleri de memoria, succedente bono, utique docueras, secundum fidem Scripturae dicentis: Quia si conversus fuerit facinorosus ab omnibus facinoribus suis quae commisit, et justitiam fecerit, vita aeterna vivet, et non morietur in facinore suo (Ezech. XVIII, 21). (Delicta enim quae commisit, abolebuntur de memoria succedentibus bonis factis.) Tu hodie retractas, an debeant lapsorum curari vulnera, qui nudati a diabolo ceciderunt, violentia aquae quam suo ore serpens emisit post mulierem (Apoc. XII, 15). Sed quid dicam? ait Apostolus: Laudo vos? In hoc non laudo: quia non in melius sed in pejus venistis (I Cor. XI, 12, 17. Ubi enim sunt aemulationes et dissensiones in vobis, nonne carnales estis, et secundum hominem ambulatis (I Cor. III, 3)? Nec nos quidem mirari oportet, cur iste Novatianus tam nefanda, tam gravia in personam lapsorum exercere nunc audeat: quandoquidem habemus exempla praevaricationis hujus praecedentia. Saul ille bonus (I Reg. IX, 2, XVIII, seqq.), praeter caetera, postea livore evertitur, et contra David omnia adversa et inimica agere molitur. Judas ille inter apostolos electus (Matth. X, 4; XXVI, 15), qui semper in domo Dei unanimis et fidelis (Psal. LIV, 12), ipse postmodum Deum tradidit.

XIV. O impious and wicked man that you are, heretic Novatian, who after so many and so great crimes voluntarily committed in the past by certain persons in the Church, which you yourself also had known in the house of God before you were an apostate, had assuredly taught that these also can be blotted out from memory when good follows, according to the faith of Scripture, which says: That if the wicked man be converted from all his wickednesses which he has committed, and do justice, he shall live with eternal life, and shall not die in his wickedness (Ezek. 18:21). (For the offences which he has committed shall be blotted out from memory when good deeds follow.) Do you today draw back and question whether the wounds of the lapsed ought to be cured, who, stripped by the devil, fell by the violence of the water which the serpent cast out of his mouth after the woman (Rev. 12:15)? But what shall I say? says the Apostle: Do I praise you? In this I praise you not: because you have come together not for the better, but for the worse (1 Cor. 11:17, 22). For whereas there are rivalries and dissensions among you, are you not carnal, and walk according to man (1 Cor. 3:3)? Nor indeed ought we to wonder why that Novatian now dares to practise such abominable, such grievous things against the person of the lapsed: seeing that we have preceding examples of this prevarication. That good Saul (1 Sam. 9:2; 18 ff.), besides other things, is afterwards overthrown by envy, and strives to do all adverse and hostile things against David. That Judas chosen among the apostles (Matt. 10:4; 26:15), who was always of one mind and faithful in the house of God (Ps. 54:14), himself afterwards betrayed God.

Praedixerat quidem et Dominus multos esse venturos sub pellibus ovium, rapaces lupos (Matth. VII, 15). Qui sunt isti rapaces lupi, nisi sensu subdolo conspirantes ad infestandum gregem Christi? sicut legimus apud Zachariam positum: Ecce ego suscito pastorem in terra, qui quod aversum est, non visitabit, et carnes electorum manducabit, et talos illorum torquebit (Zach. XI, 16). Similiter et per Ezechielem increpat hujusmodi pastores, scilicet praedones et laniones (dicam ut aestimaverat) dicens: O pastores, quare lac ebibitis, et coagulatum comeditis, et forte ad nihilum perduxistis, et infirmum non visitastis, claudicantem non curastis, et errantem non revocastis, et permisistis populum meum errare inter spinas et tribulos? Propterea haec dicti

Indeed the Lord also had foretold that many would come in sheep's clothing, ravenous wolves (Matt. 7:15). Who are those ravenous wolves, save those who with crafty mind conspire to infest the flock of Christ? even as we read set down in Zechariah: Behold, I raise up a shepherd in the land, who will not visit that which is turned away, and will eat the flesh of the chosen, and will twist their ankles (Zech. 11:16). Similarly through Ezekiel also He rebukes shepherds of this sort, to wit, robbers and butchers (I will speak as He had purposed), saying: O shepherds, why do you drink up the milk, and eat the curds, and have brought the strong to nothing, and have not visited the weak, have not cured the halting, and have not recalled the wandering, and have suffered My people to wander among thorns and briers? Therefore thus says

Editors' notes and page, col. 1264

Footnotes

(19) ‹anchor: violentia aquae› · call in col 1264

Violentia aquae, etc. Intelligit persecutionem quam diabolus immisit in Ecclesiam. PAMEL.

Violentia aquae ("the violence of the water"), etc. He means the persecution which the devil let loose upon the Church. PAMELIUS.

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(20) ‹anchor: legimus apud Zachariam› · call in col 1264

Apnd Zachariam. Hoc ex conjectu a Costerii, pro ad: consentit etiam ms. codex. PAMEL.

Apud Zachariam ("in Zechariah"). This from Costerius's conjecture, instead of ad ("to"): the manuscript also agrees. PAMELIUS.

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Page

running head: TICORUM BAPTISMATE. 1264
marginal letters: A delicta ingerens: Poenitemini,; B runt, violentia aquae; C LIV, 12), ipse; D (in foot apparatus)
old-edition numerals: 1215 after Ezech.
other: misprint as printed (Q2b, for misprints.tsv): "(I Cor. XI, 12, 17." printed with a full stop and no closing parenthesis (for "17)."); set back as printed
other: misprint as printed (Q4b, for misprints.tsv): "dicti" (for dicit), last word of the column, kept as printed

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Dominus: Ecce ego veniam adversus pastores, et exquiram oves meas de manibus illorum, et repellam eos ut non pascant oves meas, et non erunt eis amplius oves meae in devorationem: et exquiram eas sicut pastor gregem suum in die qua fuerit caligo et nebula: sic exquiram oves meas, et exquiram eas in omni loco quocunque dipersae sunt: et quod perierat, requiram; et quod erraverat, revocabo: et quod claudicaverat, curabo: et quod infirmum est, custodiam: et pascam oves meas cum judicio (Ezech. XXXIV, 3, 4, 10, 11, 16).

the Lord: Behold, I will come against the shepherds, and I will require My sheep from their hands, and I will drive them back so that they feed My sheep no more, and My sheep shall no longer be for them unto devouring: and I will seek them out as a shepherd seeks his flock in the day wherein there is darkness and cloud: so will I seek out My sheep, and I will seek them out in every place whithersoever they have been scattered: and that which was lost, I will seek after; and that which had wandered, I will recall; and that which was halting, I will cure; and that which is weak, I will guard: and I will feed My sheep with judgement (Ezek. 34:3, 4, 10, 11, 16).

XV. Cuis ista loquitur? Utique ille qui relictis nonaginta novem ovibus, quaesivit illam quae de suo erraverat grege, sicut David dicit: Erravi velut ovis quae periit (Psal. CXVIII, 176): quam inventam Christus redit, humero suo portans peccatricem delicatam: qui gaudens et exsultans, vocatis amicis et domesticis, ait: Congratulamini mihi, quoniam inventa est ovis mea quae perierat. Dico, inquit, vobis, quia tale gaudium erit in coelo super uno peccatore poenitentiam agente (Luc. XV, 6-10. Et subjungens ait: Aut quae mulier habens denarios decem, et cum perdiderit ex denariis unum, nonne accendit lucernam, et tota die domum suam emundat, quaerens donec inveniat? Et cum invenerit, convocat amicas et vicinas, dicens: Congratulamini mihi, quoniam inveni denarium quem perdideram. Dico vobis, quia tale gaudium erit in conspectu angelorum Dei super uno peccatore poenitentiam agente. E contrario autem non agentes facinorum suorum poenitentiam; quae eos maneant, ex ipsius Domini responsa cognoscant. Legimus enim in Evangelio: quod quidam venerunt de Galilaeis ad Dominum, annuntiantes ei de eis quorum sanguinem miscuit Pilatus cum sacrificiis ipsorum; quibus respondit Dominus dicens: Putatis quia illi Gaelilaei super caeteros Gaelilaeos peccatores fuerant, quia passi sunt talia? Non. Dico enim vobis: nisi poenitentiam egeritis, omnes similiter perietis. Aut illi decem ei octo, super quos cecidit turris in Siloa, putats qui a debitores fuerunt morti super omnes homines qui habitabant in Jerusalem? Non Dico vobis, inquit, quia nisi poenitentiam egeritis, omnes similiter perfetis. (Luc. XIII, 1-5).

XV. Who speaks these things? Assuredly He Who, having left the ninety-nine sheep, sought that one which had wandered from His flock, even as David says: I have wandered like a sheep that is lost (Ps. 118:176): having found which, Christ returns, carrying on His shoulder the delicate sinner: Who rejoicing and exulting, having called His friends and neighbours, says: Rejoice with Me, for My sheep which was lost is found. I say to you, says He, that such joy shall be in heaven over one sinner doing penance (Luke 15:6–10). And subjoining He says: Or what woman having ten drachmas, if she has lost one of the drachmas, does not light a lamp, and all day long sweep her house, seeking until she finds it? And when she has found it, she calls together her friends and neighbours, saying: Rejoice with me, for I have found the drachma which I had lost. I say to you, that such joy shall be in the presence of the angels of God over one sinner doing penance. On the contrary, however, let those who do not do penance for their wickednesses learn from the answers of the Lord Himself what things await them. For we read in the Gospel that certain came from the Galileans to the Lord, telling Him of those whose blood Pilate mingled with their sacrifices; to whom the Lord answered, saying: Think you that those Galileans were sinners above all other Galileans, because they suffered such things? No. For I say to you: unless you do penance, you shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, think you that they were debtors unto death above all the men who dwelt in Jerusalem? No; I say to you, says He, that unless you do penance, you shall all likewise perish (Luke 13:1–5).

XV. Excitemus itaque nos quantum possumus, fratres dilectissimi, et abrupto inertiae et securitatis somno, ad observanda Domini praecepta vigilemus, Quaera mns tota mente quod perdidimus, ut invenire possimus; quia Quaerenti, ait Scriptura, dabitur, et pulsanti aperietur (Luc. XI, 10). Mundemus domum nostram munditia spiritali, ut secreta quaeque et abdita pectoris nostri, vero Evangelii lumine radiata, dicant: Tibi soli deliqui, et nequissimum in conspectu tuo feci (Psal. L, 6); Quia mors

XVI. Let us therefore rouse ourselves so far as we are able, most beloved brethren, and breaking off the sleep of sloth and security, let us watch to observe the precepts of the Lord. Let us seek with our whole mind that which we have lost, that we may be able to find it; because: To him who seeks, says Scripture, it shall be given, and to him who knocks it shall be opened (Luke 11:10). Let us cleanse our house with spiritual cleanness, so that all the secret and hidden places of our breast, irradiated by the true light of the Gospel, may say: Against Thee only have I sinned, and done that which is most evil in Thy sight (Ps. 50:6); because death

Editors' notes and page, col. 1265

Footnotes

[Heading over the notes, as printed: Variorum notae.] (printed under page 684)

(21) ‹anchor: not visible› · call in col 1265

De manibus illorum. Adjecit istud recte Gravius: nam habent LXX. et Cyprianus epist, LIV, sic etiam ms, codex. PAMEL.

De manibus illorum ("from their hands"). Gravius rightly added this: for the Septuagint has it, and Cyprian, Letter 54; and so too the manuscript. PAMELIUS.

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(22) ‹anchor: not visible› · call in col 1265

De omnibus factis... impie. Ita ex margine Graevii in textum inseruimus, eo quod reperiantur apud Judam apostolum, praesertim consentiente ms. codice. PAMEL.

De omnibus factis... impie ("of all the deeds... ungodly"). We have inserted this into the text from Gravius's margin, because the words are found in the apostle Jude, the manuscript especially agreeing. PAMELIUS.

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running head: 1265 PARS I. — MONUMENTA
marginal letters: A (in col. 1266); B (in col. 1266); C (in col. 1266); D (in col. 1266)
old-edition numerals: 1216 before erit
other: (none)

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peccatorum mala; (Psal. XXXIII, 22) et apud inferos poenitentia nulla (Eccll. XI, 17): habentee in contemplatione maxime diem judicii et retributionis: et quod ab omnibus nobis credendum, et firmiter est tenendum, quia acceptio personarum non est apud Deum (Rom. II, 11); cum praeceperit in Deuteronomio non accipiendam personam in judicio: Non accipies, ait, personam, nec secundum minimum, nec secundum maximum judicabis (Deut. I, 17; XV 19). His similia et per Ezechielem dixit: Omnes inquit, animae meae sunt, sicut anima patris, et anima filii: anima quae peccaverit, ipsa morietur (Ezech. XVIII, 4). Hic erit igitur a nobis venerandus, hic tenendus, hic per plenam et dignam nostram confessionem propitiandus, qui habet potestatem animam et corpus mittendi in gehennam ignis (Matth. X, 28), sicut scriptum est: ecce venit cum multis millibus nuntiorum suorum facere judicium de omnibus, et perdere omnes impios, et arguere omnem carnem de omnibus factis impiorum quae fecerunt impie, et de omnibus verbis impiis quae de Deo locuti sunt peccatores (Judae 14, 15).

of sinners is evil (Ps. 33:22) and in hell there is no repentance (Sir. 11:17); having in contemplation above all the day of judgement and of retribution: and that which must be believed and firmly held by all of us, that there is no respect of persons with God (Rom. 2:11); since He commanded in Deuteronomy that no person is to be respected in judgement: You shall not respect, says He, a person, neither according to the least nor according to the greatest shall you judge (Deut. 1:17; 16:19). Things like to these He spoke through Ezekiel also: All souls, says He, are Mine; as the soul of the father, so also the soul of the son: the soul that shall sin, the same shall die (Ezek. 18:4). He therefore will have to be venerated by us, He will have to be held fast, He will have to be propitiated through our full and worthy confession, Who has power to cast soul and body into the hell of fire (Matt. 10:28), even as it is written: Behold, He comes with many thousands of His messengers to execute judgement upon all, and to destroy all the ungodly, and to convict all flesh concerning all the deeds of the ungodly which they have ungodly done, and concerning all the ungodly words which sinners have spoken concerning God (Jude 14, 15).

XVII. His similia et Daniel: Vidi inquit, thronum positum, et Vetustus dierum sedebat super eum, et vestitus ejus erat tanquam nix, et capilli capitis ejus tanquam lana alba, thronus illius flamma ignis, rotae illius ignis ardens. Flumen ignis prodibat ante eum: millia millium serviebant ei, et millia millium assistebant ei. Ad judicium sedit, et libri aperti sunt (Dan VII, 9, 10. Joannes autem manifestius et de die judicii et consummatione saeculi declarat, dicens: Et cum aperuisset, inquit, sigillum sextum, ecce terrae motus factus est magnus; et factus est sol niger ut saccus cilicinus, et luna tota sanguinea facta est: et stellae ceciderunt in terram, quomodo ficus a vento magno agitata mittit grossos suos: et caelum recessit ut liber cum involvitur: et omnis mons et insulae de locis suis motae sunt; et reges terrae, et maximi quique et tribuni et divites et fortes, et omnis servus et liber absconderunt se in speluncis et in cavernis montium, dicentes montibus et petris: Cadite super nos, et abscondite nos a conspectu Patris sedentis super thronum, et ab ira Agni: quoniam venit dies interitionis: et quis poterit stare (Apoc. VI, 12 17)? Item in eadem Apocalypsi hoc quoque Joannes dicit sibi revelatum: Vidi, inquit, thronum magnum; et candidum sedentem super eum, a cujus facie fugit caelum et terra, et locus eorum inventus non est, et vidi mortuos magnos et pusillos stantes ante conspectum throni Dominj: et libri aperti sunt. Et alius liber apertus est qui est vitae: et judicati sunt singuli secundum ea quae scripta erant in libro secundum

XVII. Things like to these Daniel also speaks: I beheld, says he, a throne set, and the Ancient of days sat upon it, and His garment was as snow, and the hair of His head as white wool; His throne was a flame of fire, the wheels thereof burning fire. A river of fire went forth before Him: thousands of thousands ministered to Him, and thousands of thousands stood before Him. He sat for judgement, and the books were opened (Dan. 7:9, 10). Moreover, John declares more manifestly concerning both the day of judgement and the consummation of the world, saying: And when He had opened, says he, the sixth seal, behold, there was made a great earthquake; and the sun became black as sackcloth of hair, and the whole moon became as blood: and the stars fell unto the earth, even as a fig tree shaken by a great wind casts her unripe figs: and the heaven departed as a book when it is rolled up: and every mountain and the islands were moved out of their places; and the kings of the earth, and all the greatest men, and the tribunes, and the rich, and the strong, and every bondman and freeman hid themselves in the caves and in the caverns of the mountains, saying to the mountains and rocks: Fall upon us, and hide us from the face of the Father Who sits upon the throne, and from the wrath of the Lamb: because the day of destruction is come: and who shall be able to stand (Rev. 6:12–17)? Likewise in the same Apocalypse John says that this also was revealed to him: I saw, says he, a great throne, and One white sitting upon it, from Whose face fled heaven and earth, and their place was not found; and I saw the dead, great and small, standing before the sight of the throne of the Lord: and the books were opened. And another book was opened, which is of life: and each one was judged according to those things which were written in the book, according to

Editors' notes and page, col. 1266

Footnotes

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Flumen ignsi. Cravins et Minutius flamma: sed pugnat vox Graeca ποταμός PAMEL,

Flumen ignis ("a river of fire"). Gravius and Minucius read flamma ("a flame"): but the Greek word ποταμός ("river") is against it. PAMELIUS.

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Page

running head: MONUMENTA VETERUM. 1266
marginal letters: A peccatorum mala; (Psal.; B testatem animam et; C culi declarat, dicens:; D revelatum: Vidi, inquit,
old-edition numerals: 1217 before quae
other: word split at end of column: se-
other: the word secundum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1267
other: footnote (22), called in this column after "factis impiorum", is set in n1265 (where its call is given as col 1265; noted by Q2b, not moved)
other: misprints as printed (Q2b, for misprints.tsv): "Dominj" (for Domini), set back as printed; "(Dan VII, 9, 10." printed without a full stop after Dan and without a closing parenthesis
other: misprints as printed (Q4b, for misprints.tsv): "Eccll." (for Eccli.) and "habentee" (for habentes), kept as printed
other: Q4b: the page prints the ae ligature in "caelum" (twice, "cae-lum" split at a line end the second time); set as caelum

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opera ipsorum (Apoc. XX, 11-13). Sed et Apostolus bonum consulens, sic hortatur nos, dicens; Nemo vos decipiat inanibus verbis: propterea enim venit ira Dei super filios contumaciae. Nolite esse participes eorum (Ephes. V, 6, 7).

their works (Rev. 20:11–13). Moreover, the Apostle also, consulting for our good, thus exhorts us, saying: Let no man deceive you with vain words: for because of these things comes the wrath of God upon the sons of disobedience. Be not partakers with them (Eph. 5:6, 7).

XVIII. Demus igitur totis viribus fidei nostrae Deo laudem, demus plenam confessionem: quandoquidem super poenitentia nostra gaudeant virtutes coelorum, gaudeant angeli omnes, gaudeat et Christus; qui nos denuo peccatis oneratos, delictis obrutos, plena et clementi moderatione cessare a facinore hortatur, dicens: Convertite vos, et redite ab impietotibus vestris; et non erunt vobis iniquitates vestrae ad poenam. Projicite a vobis omnes impietates vestras quas fecistis adversum me: et facite vobis cor novum et spiritum novum. Et ut quid vos morti traditis, domus Israel? Non enim

XVIII. Let us therefore with all the strength of our faith give praise to God, let us give full confession: seeing that over our repentance the powers of the heavens rejoice, all the angels rejoice, and Christ also rejoices; Who with full and merciful moderation exhorts us, when laden anew with sins and overwhelmed with offences, to cease from wickedness, saying: Turn yourselves, and return from your impieties; and your iniquities shall not be unto you for punishment. Cast away from yourselves all your impieties which you have done against Me: and make unto yourselves a new heart and a new spirit. And why do you deliver yourselves over to death, O house of Israel? For I desire not

desiderio mortem peccatoris. (Ezech. XVIII, 30-32. Ego sum, ego sum, qui deleo facinora tua; et non) commemorabor: tu autem in mente habe, et judicemus. Dic tu facinora tua prius, ut justificeris (Isa. XLIII, 25, 26). Dum patet, fratres, indulgentiae aditus, Deum plenis satisfactionibus deprecemur Humiliemus nos, ut exaltari possimus. Acquiescamus divinae exhortationi, qua evadere liceat diem Domini et iram. Dicit, enim sic: Respice, fili, nationes hominum, et scito. Quis speravit in Domino, et confusus est; permansit in mandatis illius. et derelictus est; aut invocavit eum, et dexpexit illum? quoniam pius et misericoris Dominus, et remittens in tempore tribulationis peccata omnibus inquirenticus se in veritate (Eccli. II, 11-13). Ait ergo: Dic tu facinora tua prius, ut justificeris. Prae manu sit vobis oratio illa exomologescos plena.

the death of the sinner (Ezek. 18:30–32). I am, I am He Who blots out your wickednesses, and I will not remember them: do you however bear it in mind, and let us plead together. Tell your wickednesses first, that you may be justified (Isa. 43:25, 26). While the access to pardon lies open, brethren, let us entreat God with full satisfactions. Let us humble ourselves, that we may be able to be exalted. Let us acquiesce in the divine exhortation, whereby we may be permitted to escape the day and the wrath of the Lord. For He speaks thus: Look upon the nations of men, my son, and know: who has hoped in the Lord, and has been confounded; or has abided in His commandments, and has been forsaken; or has called upon Him, and He has despised him? For the Lord is loving and merciful, and forgives sins in the time of tribulation to all who seek after Him in truth (Sir. 2:11–13). He says therefore: Tell your wickednesses first, that you may be justified. Let that prayer full of confession be at hand for you.

Editors' notes and page, col. 1267

Footnotes

[Note (24) stands in two columns above the double rule that closes the treatise. Its left half (call, lemma and opening) is visible in the column images; of its right half only the last three lines are visible in the foot image: four lines between "Etasmus" and "reperiatur" (beginning "an", "ex c", "pon", "cod") are cut off and are marked […]. The rest of the page foot is the start of "Pars altera" (Thomassin's dissertation), with no footnotes.]

(24) ‹anchor: Prae manu sit vobis oratio illa› · call in col 1268 (text moved into reading order under col 1267)

Prae manu sit vobis oratio illa. Ex ms. codice reposuimus vobis pro nobis. Hinc autem apparet, nisi foret illud, Dic tu facinora, etc., mutilum esse et imperfectum hunc librum: Neque tamen oratio illa Cypriani pro martyribus, ea esse potest cujus meminit; quod nulla poenitentiae aut relaxationis peccatorum (uti ante me quoque Etasmus an[…] […] reperiatur illa Oratio cum sequenti, abeque tamen hoc libro; ac vicissim hic liber in ms cod. sine ulla oratione. PAMEL.

Prae manu sit vobis oratio illa ("let that prayer be at hand for you"). From the manuscript we have restored vobis ("for you") in place of nobis ("for us"). Hence, moreover, it is apparent that, were it not for the words Dic tu facinora ("Tell your wickednesses"), etc., this book would be mutilated and incomplete. Yet that prayer of Cyprian's for the martyrs cannot be the one he mentions, because no [mention] of penance or of the remission of sins (as Erasmus too before me [… four lines not visible …]) that Prayer is found together with the following one, but without this book; and conversely this book in the manuscript is without any prayer. PAMELIUS.

(printed under page 685)

Editors' prose

PARS ALTERA.

SECOND PART.

PRAECIPUI RECENTIORUM EXCURSUS IN EAMDEM DE HAERETICORUM BAPTISMATE DISPUTATIONEM

THE PRINCIPAL EXCURSUSES OF MORE RECENT WRITERS ON THE SAME DISPUTE CONCERNING THE BAPTISM OF HERETICS

L. THOMASSINI DILSERTATIO AD SYNODOS SUB STEPHANO PAPA IN CAUSA BAPTISMI HAERETICORUM COLLECTAS CARTHAGINE, ROMAE ET ALIBI ANNIS CHRISTI 256, 257, etc.

L. THOMASSIN'S DISSERTATION ON THE SYNODS GATHERED UNDER POPE STEPHEN IN THE CAUSE OF THE BAPTISM OF HERETICS, AT CARTHAGE, AT ROME AND ELSEWHERE, IN THE YEARS OF CHRIST 256, 257, etc.

SYNOPSIS

Refellitur puditissima Novatorum calumnia, tam errasse Stephanum in omnium admittendo, quam Cypriunum et Firmilianum in omnium haereticorum baptismo repudiando. Evincitur ex omnium Patrum consensu eadem tunc fuisse Ecclesiae Romanae de baptismo haereticorum, quae postea fuit, et quae etiam nunc superest disciplina. Usque ad num, XXII. Deinceps, ad finem usque, multipliciter solvitur alia quaestio, ecquid Augustinus Cypriano hinc excusationam et patrocinium paret, quod necdum ea res plenario concilio elucidata atque terminata fuisset; cum idem ipse Pelagianis plenarium concilium flagitantibus os obturaverit, localibus synodis et rescriptis apostolicae Sedis litem finitam pronuntians.

The most rotten calumny of the Innovators is refuted, that Stephen erred as much in admitting the baptism of all heretics as Cyprian and Firmilian did in repudiating it. It is proved from the consensus of all the Fathers that the discipline of the Roman Church concerning the baptism of heretics was then the same as it was afterwards, and as still remains even now. As far as no. XXII. Thereafter, to the very end, another question is resolved in many ways: whether Augustine provides Cyprian on this account with an excuse and defence, because that matter had not yet been made clear and settled by a plenary council; since this same man stopped the mouths of the Pelagians when they demanded a plenary council, declaring the dispute ended by local synods and rescripts of the apostolic See.

I. Stephani papae et Cypriani concertatio. Novatorum calumnia in Stephanum. Duplex adversus eos controversia hic dirimenda.

I. The contention of Pope Stephen and Cyprian. The Innovators' calumny against Stephen. A twofold controversy against them to be decided here.

Illustris et copiosa haec se altera objicit quaestio et superiori gemella, de Stephani cum Cypriano concertatione circa baptismum ab haereticis collatum. Et hic enim sanctitate conspicui colliduntur pontifices: Romanus, etsi loco major et causa melior, a collega spernitur, contumaces adversus primae sedis decretum, et aviti moris plus aetquo retinentes, nihilosecius Ecclesiae communione fruuntur; denique secundum. Stephanum pronun-

This second question now presents itself, illustrious and copious, and twin to the former: concerning Stephen's contention with Cyprian over baptism conferred by heretics. For here too pontiffs conspicuous for holiness clash: the Roman, though greater in rank and better in cause, is spurned by his colleague; those who were defiant against the decree of the first see, and held more than was fair to an ancestral custom, nonetheless enjoy the communion of the Church; finally, in accordance with Stephen, [it is] pronoun[ced] …

Page

running head: 1267 DE HAERETICORUM BA
marginal letters: A (in col. 1268); B (in col. 1268)
old-edition numerals: 1218 before Apostolus
other: word split from preceding column: cundum (secundum); fifteen full-width lines across cols. 1267-1268 not set: PARS ALTERA. / PRAECIPUI / RECENTIORUM EXCURSUS / IN EAMDEM DE HAERETICORUM BAPTISMATE DISPUTATIONEM / L. THOMASSINI / DISSERTATIO AD SYNODOS SUB STEPHANO PAPA IN CAUSA BAPTISMI HAERETICORUM / COLLECTAS CARTHAGINE, ROMAE ET ALIBI ANNIS CHRISTI 256, 257, etc. / SYNOPSIS (and 7-line italic text of Synopsis); editors' matter: I. Stephani papae... colla-; word split at end of column: colla-
other: a full-width band stands across cols 1267/1268 in mid-page: the 1 paragraph(s) above it in col 1268 are set here, after the 2 above it in col 1267 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column continues with I. Stephani papae (another unit); not set here
other: misprints as printed (Q2b, for misprints.tsv): in the editors' prose "num," (for num.), "excusationam" (for excusationem), "aetquo" (for aequo, from col 1268's lower text) and "secundum." (stray full stop), all set back as printed; in note (24) "Etasmus" (for Erasmus) and "abeque" (for absque), kept as printed
other: misprints as printed (Q4b, for misprints.tsv): in the text "impietotibus" (for impietatibus); in the editors' prose "DILSERTATIO" (for DISSERTATIO), "puditissima" (for putidissima) and "Cypriunum" (for Cyprianum); all kept as printed
other: Q4b: the col 1268 upper paragraph ("desiderio ... exomologescos plena") lies outside this column's images and was not checked here; its line starts agree with the visible edge of col 1268

PL 3:1268

Editors' notes and page, col. 1268

Footnotes

(24) ‹anchor: oratio illa› · call in col 1268 (above the full-width band; the text is set under col 1267). Continuation printed at the head of the right-hand foot column under page 685 (Variorum notae); the note's opening stands in the left-hand foot column and is in n1267, whose text runs on from "Etasmus" to "reperiatur" and so omits these lines (Q1: n1267 to be completed, noted only)

[…] annotavit) fiat mentio. Accedit, quod in cod. vet. ex quo hunc librum descripsit ille, medius interponatur sermo D. Augustini de Cypriano; et in mss. codd. Afflingin. Marchinensi, Dunensi et Anglico reperiatur illa Oratio cum 'sequenti, abeque tamen hoc libro; ac vicissim hic liber in ms cod. sine ulla oratione. PAMEL.

[…] noted) mention is made. Add to this that in the old codex from which he copied this book, a sermon of St Augustine on Cyprian is set in between; and that in the manuscript codices of Afflighem, Marchiennes, Dunes and the English one that Prayer is found with the following one, but without this book; and conversely this book in a manuscript codex without any prayer. PAMELIUS.

(printed under page 685)