Concilium Carthaginense sub Cypriano septimum, de baptismo tertium: sententiae episcoporum LXXXVII de haereticis baptizandis

[Above the author's text this page carries Binius's prooemium to the council, in editors' type. It is not a footnote and is not set here.] Variae lectiones. (printed under page 596)

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Quare in re non vim Hieron.

"Quare in re non vim" (wherefore in the matter not the force): the Hieronymian manuscript.

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Quia habeat Hieron.

"Quia habeat" (because he has): the Hieronymian manuscript.

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Unusquisque tibi Hieron.

"Unusquisque tibi" (each one to you): the Hieronymian manuscript.

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Opto Aliquot mss.

"Opto" (I wish): some manuscripts.

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(19) ‹Cum in unum› · call in col 1089

(printed under page 596) (19) Cum in unum. Gesta hujus concilii primus omnium edidit Erasmus cum titulis gloriae, id est, cum vocabulis confessorum et martyrum, quae praefixa sunt nominibus quorumdam episcoporum. Hos titulos Graeca versio non habet, neque editio Morelliana: eos vero satis constat non scriptos fuisse in gestis, sed additos postea a quodam studioso. Quare valde mirum est illos fuisse retentos in editione R. P. Harduini. Respondit autem sanctus Augustinus in libro sexto de Baptismo adversus Donatistas ad ea quae episcopi in eo concilio congregati attulerunt pro confirmanda opinione sua de Baptismo haereticorum. Viderat hoc concilium Humbertus episcopus Sylvae Candidae, qui lib. I adversus Simoniacos, cap. IX, ait: Sed et gloriosus martyr et pontifex Cyprianus quid de Haereticorum Baptismate sanxerit, ex concilio ipsius evidenter cognosci poterit. Eadem enim contra illud cum suis coepiscopis sanxit quod et praefati canones Apostolici. Canones enim apostolici, quos refert Humbertus, damnant haereticorum Baptisma. Vide notitiam Ecclesiasticam Cabassutii, pag. 7, ubi agit de canonibus Apostolorum. BALUZIUS. — Ait in Annalibus suis Cyprianicis Pearsonius: « Sententia in tanta synodo licet vera non sit, et a S. Augustino postea propter Donatistas refutata, insigne tamen hoc est venerandae antiquitatis monumentum. » Ad an. 156, § IX, Haec acta, cum ab Augustino in lib. VI et VII De Baptismo contra Donatistas nobis conservata essent, inde inserta fuisse operibus S. Cypriani ab eorumdem editoribus, ait Mathias Dannenmayr in Institutionibus Hist. Eccl. N. T. Par. 1, cap. IV, § 8, p. 113. Verisimilius dixisset, a Cypriani librariis; nam in edit. Erasmiana, quae Basileae anno 1520 excusa est, indicantur haec acta cum tribus Cypriani epistolis ex vetustis codicibus addita fuisse ab Erasmo. Imo in pluribus Cypriani manuscriptis inventa sunt. Eadem habent vetustae conciliorum Collectiones; et ex Latina in linguam. (continues)

[The column ends "et ex Latina in", with "linguam." set alone on the last line, right-aligned; the next page opens "linguam Graecam versa exstant…". The page prints "Ad an. 156, § IX," (a misprint for 256, Pearson's year), kept as printed.] When [they had come together] into one. Erasmus was the first of all to publish the acts of this council, with titles of glory, that is, with the designations of confessors and martyrs that are prefixed to the names of certain bishops. The Greek version does not have these titles, nor does the Morel edition; and it is well enough established that they were not written in the acts, but added afterwards by some zealous reader. It is therefore very surprising that they were retained in the edition of the Reverend Father Hardouin. Saint Augustine, in the sixth book On Baptism against the Donatists, replied to what the bishops assembled at that council brought forward to confirm their opinion on the baptism of heretics. Humbert, bishop of Silva Candida, had seen this council; in book I against the Simoniacs, chapter IX, he says: But what the glorious martyr and bishop Cyprian also decreed concerning the baptism of heretics can be plainly learned from his council. For with his fellow bishops he decreed against it the same as the aforesaid Apostolic canons. For the Apostolic canons that Humbert cites condemn the baptism of heretics. See Cabassut's Notitia ecclesiastica, p. 7, where he treats of the canons of the Apostles. BALUZE. — Pearson says in his Annales Cyprianici: "Though the judgement of so great a synod is not true, and was afterwards refuted by St Augustine on account of the Donatists, this is nevertheless a notable monument of venerable antiquity." Under the year 156 [read 256], § IX. Mathias Dannenmayr, in the Institutiones historiae ecclesiasticae, New Testament [period], part 1, ch. IV, § 8, p. 113, says that these acts, having been preserved for us by Augustine in books VI and VII On Baptism against the Donatists, were inserted from there into the works of St Cyprian by their editors. He would more probably have said: by Cyprian's copyists; for in the Erasmian edition, printed at Basel in 1520, it is stated that these acts were added by Erasmus, together with three letters of Cyprian, from old manuscripts. Indeed, they have been found in several manuscripts of Cyprian. The old collections of councils have them too; and from Latin into the language (continues)

(printed under page 596) (29) Provincia Africa. Plinio. Zeugitana regio, et quae propria vocetur Africa, lib. V, c. 4. Quae nimirum, capta Carthagine, in Romanam ditionem primo pervenerat, et in provinciae formam redigebatur: quaeque Romae ad Africum proxime adjacebat. FELLUS. — Mirum est Tripolim, quae una erat provinciarum Africanarum, non fuisse nominatam in hoc concilio, cum constet in eo tanquam praesentes nominari Munnulum Girbitanum, Natalem Ocensem, Pompeium Sabratensem, et Drogam Leptimagnensem, qui certe erant episcopi provinciae Tripolitanae, praesertim cum constet Tripolim fuisse numeratam inter provincias Africae in concilio Cabarsussitano. BALUZIUS. — Monuerat Fellus, ut paulo post videbis, septem quidem fuisse partitiones Africae respectu regiminis civilis; sed tres tantum fuisse ecclesiasticas ex Synodi hujus initio colligendum esse. Septenaria quidem, prius senaria, exstitit provinciarum divisio; sed iisdem temporibus sub Africa provincia interdum comprehensa civili ratione fuisse Tripolis videtur, simul memoratis Numidia et Mauritania, quae olim sub regibus fuerant. ROUTH.

[The note's numeral is printed (29); the call in the text is (20).] The province of Africa. In Pliny: the Zeugitane region, which is called Africa proper, book V, ch. 4. It was this, namely, that first came under Roman rule when Carthage was taken, and was reduced to the form of a province; and it lay nearest to Rome towards the south-west. FELL. — It is surprising that Tripolis, which was one of the African provinces, is not named in this council, since it is established that Munnulus of Girba, Natalis of Oea, Pompeius of Sabrata and Droga of Leptis Magna are named in it as present, who were certainly bishops of the province of Tripolitana; especially since it is established that Tripolis was counted among the provinces of Africa at the council of Cabarsussi. BALUZE. — Fell had remarked, as you will see a little later, that there were indeed seven divisions of Africa as regards civil government, but that only three ecclesiastical ones are to be gathered from the opening of this synod. The division of the provinces was indeed sevenfold, earlier sixfold; but at the same time Tripolis seems sometimes to have been comprised under the province of Africa for civil purposes, Numidia and Mauritania, which had formerly been under kings, being mentioned alongside. ROUTH.

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(20) ‹provincia Africa› · call in col 1090

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Variorum notae. (printed under page 597)

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(19) (continued) Graecam versa exstant in Zonarae Commentariis in Canones, etc., ad pag. 271, ed. Paris, anni 1618. Ipsa porro causae fuisse Jacobitis Orientalibus opinatus est Renaudotius tom. II Liturg. Oriental. Collec. pag. 299, ut haereticorum Baptismum reprobarent; nam cum canones conciliorum veterum in Graecam linguam transferrent, quod factum est, ait Renaudotius, « paulo post occupatam a Muhamedanis Syriam, haec decreta reliquis conjunxerunt; tantique martyris nomen illis fraudi fuit, dum homines veteris historiae haud satis periti, quae ab illis octoginta septem episcopis de rebaptizandis haereticis constituta fuerunt, eodem loco habuerunt ac reliqua conciliorum decreta. » Haec ille. Caeterum de Veneta Cypriani editione, quam Spirensem Fellus aliique appellant, quae vero a Vindelino Spirensi anno 1471. Venetiis impressa est, hoc obiter notabo: adornatam fuisse illam ad formam editionis revera, ni fallor, principis, quae eodem anno Romae excusa fuerat, foliorum id ordine atque numero commonstrante, dum omissa est in Veneta editione epistola ad Paulum II, P. R. ab episcopo Aleriensi praefixa, qui ex vetusto exemplari Parisiensi Cyprianum manu sua descripserat. Denique ad calcem libri Veneti hic colophon exstat: Loquitur lector ad Vindelinum Spirensem artificem, qui epistolas Beati Cypriani reddit in lucem MCCCCLXXI. ROUTH.

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(21) ‹Cyprianus dixit› · call in col 1091

(printed under page 597) (21) Cyprianus dixit. Sententiam is suam ultimus tulit; haec autem non per modum suffragii afferebantur, sed praefationis, et ut consultationi futurae aditus panderetur. Primum sermonem vocat Augustinus, lib. II de Bapt. cont. Donat. Is, libris VI et VII, concilium hoc verbatim descripsit, redargutionibus singulis episcoporum sententiis appositis. FELLUS. — Ad morem quod attinet referendi in acta concilii singulorum sententias Cornelius Romanus episcopus in Epistola ad Cyprianum, quam ad pag. 7 supra attuli, postquam de presbyterio convocato, in quo aderant etiam episcopi quinque, fecerit mentionem, haec scribit: Et ut motum omnium et consilium singulorum dignosceres, etiam sententias nostras placuit in notitiam vestram proferre: quas et subjectas leges. Interea illud notatu dignum est, solos episcopos in vetustissimo hoc Africano concilio suffragia tulisse, ut ex actis patet. ROUTH.

Cyprian said. He gave his own judgement last; but these words were offered not by way of a vote but of a preface, and to open the way to the coming deliberation. Augustine calls it the first address, book II On Baptism against the Donatists. In books VI and VII he copied out this council word for word, setting a refutation beside each of the bishops' judgements. FELL. — As for the custom of entering the judgements of individuals in the acts of a council: Cornelius, bishop of Rome, in the Letter to Cyprian that I cited above at p. 7, after mentioning the presbytery that was convened, at which five bishops were also present, writes this: And so that you might know the feeling of all and the counsel of each, it pleased us also to bring our judgements to your notice: you will read them set out below. Meanwhile it is worth noting that in this most ancient African council only the bishops voted, as is clear from the acts. ROUTH.

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(22) ‹instructum se esse confessus› · call in col 1091

(printed under page 597) (22) Confessus. Solius, quod sciam, Baluzianae editionis fide nititur hoc verbum, confessus, sine admoniti acceptum. Versio Actorum Graeca tantum habet ἀλλὰ καὶ τῇ ἐπιγνώσει τῆς ἀληθείας χάριν ὡμολόγησεν. Majus vero est, quod loci exstant alii in hoc concilio circiter novem, quorum immutandorum Baluzius praeter morem suum nullam reddidit rationem. Cur vero vir doctissimus codices scriptos ad triginta minus in subsidium habuerit in Cypriano suo edendo, mihi erat religio eliminare bonas alioquin lectiones, de quarum causa in absentia testium prudenter judicare non licuerit. Sola ergo delatione istarum contentus fui. Sed aliae praeterea paucae lectiones sunt a Baluzio item (nam textum Cyprianicum ante mortem ejus typis impressum fuisse Praefatio ostendit) cum silentio similiter introductae, quas quidem, cum haud aeque bonae viderentur, ratione de iis reddita, dimittendas esse a textu putavi. Conf., supra, pag. 27; sed ibi dixi, Cypriani textum non totum a Baluzio curatum fuisse, ubi melius posuissem, illum aliquando ab editoribus Benedictinis post mortem Baluzii mutatum esse; quod in celebri loco Libri de Unitate Ecclesiae a se factum ipsi profitentur, eos vero ut istud ibi quidem facerent, causae extraneae impulerunt. ROUTH.

Having confessed. This word, confessus, rests, so far as I know, on the authority of the Baluze edition alone, taken in without notice. The Greek version of the Acts has only "but also acknowledged thanks for the knowledge of the truth." What is more serious, there are about nine other places in this council whose alteration Baluze, against his custom, gave no reason for. But since that most learned man had in aid not fewer than thirty manuscripts in editing his Cyprian, I scrupled to throw out readings that are otherwise good, about whose grounds no prudent judgement could be made in the absence of the witnesses. I was therefore content simply to report them. But there are besides a few other readings likewise introduced silently by Baluze (for the Preface shows that the text of Cyprian was printed before his death), which, since they did not seem equally good, I thought should be dropped from the text, giving my reason for each. Compare above, p. 27; but there I said that the text of Cyprian was not wholly edited by Baluze, where I would better have put that it was sometimes altered by the Benedictine editors after Baluze's death; which they themselves admit having done in the famous passage of the Book on the Unity of the Church, though extraneous causes drove them to do it there. ROUTH.

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(23) ‹Aut a jure communicationis… amoventes› · call not visible in the foot image

(printed under page 597) (23) Aut a jure communicationis... amoventes. Id quod saltem ad tempus fecerat Stephanus Romanus praesul; unde merito suo haec audivit ex ore prolata Firmiliani Cappadocis: Lites et dissensiones quantas parasti per Ecclesias totius mundi! Peccatum vero quam magnum tibi exaggerasti, quando te a tot gregibus scidisti. Excidisti enim teipsum. Noli te fallere. Siquidem ille est vere schismaticus, qui se a communione Ecclesiasticae unitatis apostatam fecerit. Dum enim putas omnes a te abstineri posse solum, te ab omnibus abstinuisti, p. 150, ed. Bened. Cypriani sub finem epistolae. Has autem litteras accepisse post celebratum hoc concilium Cyprianum, ostendit Pearsonius Annal. ad an. 256, §§ 8, 9, 10, 11. BALUZ.

Or removing from the right of communion… This is what Stephen, bishop of Rome, had done, at least for a time; whence, as he deserved, he heard these words uttered from the mouth of Firmilian of Cappadocia: What quarrels and dissensions you have stirred up through the Churches of the whole world! And how great a sin you have heaped up for yourself when you cut yourself off from so many flocks. For it is yourself you have cut off. Do not deceive yourself. For he is truly the schismatic who has made himself an apostate from the communion of the Church's unity. For while you think that all can be excommunicated by you, you have excommunicated yourself alone from all, p. 150 of the Benedictine edition of Cyprian, near the end of the letter. Pearson shows, Annales under the year 256, §§ 8, 9, 10, 11, that Cyprian received this letter after this council was held. BALUZE.

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(printed under page 597) (24) Episcopum se episcoporum constituit. In vet. episcoporum constituit. (Vulgo habetur episcopum se esse episcoporum constituit). Eo titulo olim ornati quoque sunt plures episcopi qui non erant papae Romani. Sidonius, lib. VI, epist. I, Lupum episcopum Tricassinum vocat patrem patrum et episcopum episcoporum. Ennodius, lib. I, carm. 15, sanctum Ambrosium vocat episcopum episcoporum. Matthaeus Parisius in anno 1254 loquens de morte Hugonis, episcopi Eliensis, ait: Qui sicut abbas abbatum in Anglia ita et episcopus episcoporum coruscavit; etiam principibus aliquando is honos habitus est, ut vocarentur episcopi episcoporum. Ariani, ut testatur Lucifer Calaritanus in libro de moriendo pro Dei Filio. Constantium imperatorem vocabant episcopum episcoporum. Monachus Sangallensis in libro de Ecclesiastica cura Caroli M., cap. 27, eum vocat episcopum episcoporum. Angarus, rex Angliae, ut legitur in epistola Isaaci Casauboni ad Jacobum regem, et apud Joannem Seldenum in notis ad Eadmerum, vocatur pastor pastorum in synodo Anglicana sub Dunstano cele- (continues)

Sets himself up as bishop of bishops. In the old [edition]: "sets up … of bishops." (The common reading is sets himself up to be bishop of bishops.) Several bishops who were not popes of Rome were also once honoured with that title. Sidonius, book VI, letter I, calls Lupus, bishop of Troyes, father of fathers and bishop of bishops. Ennodius, book I, poem 15, calls St Ambrose bishop of bishops. Matthew Paris, under the year 1254, speaking of the death of Hugh, bishop of Ely, says: Who shone in England as abbot of abbots and likewise as bishop of bishops; this honour was sometimes paid even to princes, so that they were called bishops of bishops. The Arians, as Lucifer of Cagliari testifies in the book On Dying for the Son of God, called the emperor Constantius bishop of bishops. The Monk of St Gall, in the book On the Ecclesiastical Care of Charles the Great, ch. 27, calls him bishop of bishops. Angarus [Edgar], king of England, as one reads in Isaac Casaubon's letter to King James, and in John Selden's notes on Eadmer, is called shepherd of shepherds in the English synod held under Dunstan (continues)

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Variorum notae. (printed under page 598)

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(continued) brata. Notum est Constantinum M. vocari communem episcopum apud Eusebium. Vide Cotelerii notas in epistolam Clementis ad Jacobum, et Franciscum Bernardinum Ferrarium, lib. III, c. 1, de Antiquo Ecclesiasticarum epistolarum genere. BALUZ. — Fellus, quem ego hic secutus sum, verbum esse deleverat quod abfuisse a ms. societatis suae Jesuitarum Harduinus Conciliorum editor testatur; neque comparet istud esse apud Augustinum lib. II contra Donatist., ubi Cypriani verba primum adducuntur, nam omnia haec synodica bis ibi ponuntur. ROUTH.

Libertatis et potestatis suae arbitrium proprium. Hoc est, ut ait Marshallus, qui tamen pluribus contra cujusvis episcopi in aliena ditione potestatem argumentatus erat, in rebus ad disciplinam ecclesiasticam pertinentibus, de quibus nihil prius fuerat in synodo aliqua decretum. Verumtamen aliquam in his quoque rebus libertatem relictam fuisse suspicor etiam post synodum peractam judicio uniuscujusque episcopi. Ita in epist. ad Antonianum, p. 72, haec posuit Cyprianus: Et quidem apud antecessores nostros quidam de episcopis, istic in provincia nostra dandam pacem moechis non putaverunt, et in totum poenitentiae locum contra adulteros clauserunt. Non tamen a coepiscoporum suorum collegio recesserunt, aut catholicae Ecclesiae unitatem vel duritiae vel censurae suae obstinatione ruperunt; ut quia apud alios adulteris pax dabatur, qui non dabat de Ecclesia separaretur. Manente concordiae vinculo et perseverante catholicae Ecclesiae individuo sacramento, actum suum disponit et dirigit unusquisque episcopus rationem propositi sui Domino redditurus. Confer vero egregias litteras Petri Gunning episcopi Eliensis ad Sheldonum archiepiscopum Cantuariensem de istis in hoc concilio Cypriani verbis, aliisque locis similibus, quos ad solos episcopos alienae ditionis pertinere vir doctissimus statuit. Editae sunt in Biblidtheca litteraria, num. XI, quae cl. viris Jebbio et Wassio adscripta est. Et conveniens huic est verborum Cypriani interpretatio, cujus auctor est S. Augustinus... : Utique in his quaestionibus, quae nondum eliquatissima perspectione discussae sunt, lib. III de Bapt., c. 3, donec, ut alibi Augustinus dixerat, plenario totius orbis consilio, quod saluberrime sentiebatur etiam remotis dubitatione firmaretur. ROUTH.

(continued) held. It is well known that Constantine the Great is called a common bishop in Eusebius. See Cotelier's notes on the letter of Clement to James, and Francesco Bernardino Ferrari, book III, ch. 1, On the Ancient Form of Ecclesiastical Letters. BALUZE. — Fell, whom I have followed here, had deleted the word esse (to be), which Hardouin, the editor of the Councils, testifies was absent from the manuscript of his Society of Jesus; nor does that esse appear in Augustine, book II against the Donatists, where Cyprian's words are first quoted, for all these synodal acts are given twice there. ROUTH.

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(25) ‹Caecilius a Bilta› · call in col 1093

(printed under page 598) (25) Caecilius a Bilta. Hunc eumdem esse atque Caecilium illum, ad quem mittit Tractatum suum de Coena Domini Cyprianus, judicat Ceillier, in Histoire générale des Auteurs sacrés et ecclés., vol. III, c. 31, § 7, p. 570. ROUTH.

Caecilius of Bilta. Ceillier, in the Histoire générale des auteurs sacrés et ecclésiastiques, vol. III, ch. 31, § 7, p. 570, judges that he is the same as the Caecilius to whom Cyprian sends his treatise On the Lord's Supper. ROUTH.

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(26) ‹Exorcizat› · call in col 1093

(printed under page 598) (26) Exorcizat. In codd. Veronensi et Fox. exorcidiat, quod ex vitiosa pronuntiatione venit, cizat ut cidjat, unde alii, cidiat, RIGALTIUS. — Ita in Commodiani Instruct., numero 37 ad p. 230, ed. Davis. titulus est, Qui judaeidiant fanatici pro judaizant, ubi hic Cypriani locus cum Commodiano confertur. ROUTH.

He exorcizes. The Verona and Fox manuscripts have exorcidiat, which comes from a faulty pronunciation, -cizat as -cidjat, whence others have -cidiat. RIGAULT. — So in Commodian's Instructions, number 37, at p. 230 of Davis's edition, the title is Qui judaeidiant fanatici (the fanatics who Judaize) for judaizant, where this passage of Cyprian is compared with Commodian. ROUTH.

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(26) ‹Sacramentum interrogat› · call in col 1093, printed there as (27)

(printed under page 598) (26) Sacramentum interrogat. Additur vox sacrilegus in edit. Baluzii, fortasse ex mss. nescientibus tamen vocabulum editis, ni fallor, omnibus, Interpretatione que Graeca et Augustino. Delevi eam, cum mihi quidem haud placeret repetita vox in statim post sequentibus, ponit altare sacrilegus. Servandum autem id censui, quod paulo ante a Baluzio in textu positum est geruntur pro veteri lectione aguntur, et mox ad finem hujus suffragii Domino pro Deo. ROUTH.

[The note's numeral is printed (26) a second time.] He puts the sacramental question. The word sacrilegus (sacrilegious) is added in Baluze's edition, perhaps from manuscripts, though, unless I am mistaken, all the printed editions do not know the word, and neither do the Greek Version and Augustine. I have deleted it, since the word repeated in what follows immediately after, the sacrilegious man sets up an altar, did not please me. But I judged that what Baluze put in the text a little earlier should be kept, geruntur for the old reading aguntur (are done), and shortly after, at the end of this vote, Domino (the Lord) for Deo (God). ROUTH.

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(28) ‹Primus a Misgirpa› · call not visible in the foot image

(printed under page 598) (28) Primus a Misgirpa. Urbs Zeugitanae. Augustinus habet, primus Felix a Misgirpa. Idque nomen saepius, et designato repetit. Cum vero constet plures hic subsequi Felices; et solemne sit ejusdem nominis episcopos, adjecta aliqua notata reliquis distinguere: subest non levis suspicio, illum qui hoc loco sententiam tulit Felicem fuisse appellatum, et quia ante reliquos dixerat, primum vocari, ut a Felice a Bagai, alio Felice ab Uthina, a Marozani, a Buslacenis, et a Gurgitibus distingueretur; et ita, lapsu satis proclivi, primi vocem quae numerum solummodo designabat, vero nomine, tanquam supervacaneo, omisso in nomen transiisse. Civitatis hujus episcopi mentionem faciunt inter alios Collat. Carthag. et Vict. Vit. Porro notandum, in Africa Primates, non ab urbium opibus aut praerogativa sed secundum tempus suae ordinationis, ut Leonis IX verbis utar, censeri solitos: atque ideo senes appellabantur. Insuper in suffragiis ferendis is fuit mos perpetuus, ut ii qui primi ad episcopatum promoti, ante alios sententiam dicerent. Quare illos qui hic ordinem ducunt, provinciarum primates fuisse existimo. Septem quidem fuerunt partitiones Africae, respectu regiminis civilis: sed tres tantum fuisse ecclesiasticas, ex synodi hujus initio datur intelligi. FELLUS. — Vid. supra, p. 151. Notaverat ante Pamelius, « Omisi cum ms. et Manutio quod interserebatur Felix tum in excusis tum apud D. Augustinum, eo quod primus episcopus supra tomo primo cum aliis epistolam LXVIII scripserit. » Epistola haec est concilii superius numerati IV. Scribitur urbs Migirpa in edd. Erasmi, Manutiique, Augustino et conciliis editis, et rectius, nam Migirpa cum in Notitia tum in Collat. Carthag. memorata, in provincia proconsulari sita est. Vid. Dupinii Geograph. sacram Africae S. Optato praefixam p. 32. Etsi notat Harduinus legi in ms. suo Miscirpa. ROUTH.

Primus of Misgirpa. A town of Zeugitana. Augustine has the first, Felix of Misgirpa, and he repeats that name several times, with the designation. But since it is clear that several Felixes follow here, and it is customary to distinguish bishops of the same name from the rest by adding some mark, there is no slight suspicion that the one who gave his judgement in this place was called Felix, and, because he had spoken before the rest, was called "the first", to distinguish him from Felix of Bagai, another Felix of Uthina, and those of Marazana, of Buslacenae and of Gurgites; and so, by an easy enough slip, the word primi, which designated only the order, passed into a name, the real name being omitted as if superfluous. The bishop of this city is mentioned, among others, by the Collatio Carthaginiensis and Victor of Vita. Further it should be noted that in Africa the Primates were reckoned not by the wealth or prerogative of their cities but according to the time of their ordination, to use the words of Leo IX; and that is why they were called seniors. Moreover, in casting votes the constant custom was that those first promoted to the episcopate gave their judgement before the others. I therefore consider that those who lead the order here were the primates of the provinces. There were indeed seven divisions of Africa as regards civil government, but it is given to understand from the opening of this synod that there were only three ecclesiastical ones. FELL. — See above, p. 151. Pamelius had noted earlier: "With the manuscript and Manutius I have omitted the Felix that was inserted both in the printed editions and in St Augustine, because the first bishop wrote letter LXVIII with others, above in the first tome." This letter is that of the council numbered IV above. The town is written Migirpa in the editions of Erasmus and Manutius, in Augustine and in the printed councils, and more correctly, for Migirpa, mentioned both in the Notitia and in the Collatio Carthaginiensis, lay in the proconsular province. See Dupin's sacred geography of Africa prefixed to St Optatus, p. 32. Though Hardouin notes that his manuscript reads Miscirpa. ROUTH.

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Variorum notae. (printed under page 599)

(29) ‹Polycarpus ab Adrumeto› · call in col 1095

(printed under page 599) (29) Polycarpus ab Adrumeto. Is est ille de quo mentio facta in epist. XLVI ad Pamel. num. 45 et fortasse ep. LXXXVI ad Pam., num. 68. FELL.

Polycarp of Hadrumetum. He is the one mentioned in letter XLVI, no. 45 in Pamelius, and perhaps in letter LXXXVI, no. 68 in Pamelius. FELL.

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(30) ‹Testimonium reddere› · call in col 1095

(printed under page 599) (30) Testimonium reddere. Vulgo sibi testimonium reddere, quod mutavi fide nixus edit. Erasmianae Augustini, interpretisque Graeci et conciliorum. ROUTH.

To bear witness. Commonly to bear witness to themselves, which I have changed, relying on the Erasmian edition of Augustine, the Greek translator and the [printed] councils. ROUTH.

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(32) ‹Inter laicos recipi› · call in col 1095, printed there as (31)

(printed under page 599) (32) Inter laicos recipi. Sic (Cyprian.) epist. ad Antonianum: Sic tamen admissus est Trophimus, ut laicus communicet. RIGALT. — Adde quod supra dictum est in epist. concilii Carthag. 4, p. 82, et not. d. 17 ROUTH.

[The note's numeral is printed (32); the next note is also (32).] To be received among the laity. So Cyprian, letter to Antonianus: Yet Trophimus was admitted on these terms, that he communicate as a layman. RIGAULT. — Add what was said above in the letter of the council of Carthage 4, p. 82, and the said note 17. ROUTH.

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(32) ‹falsi christi› · call in col 1095

(printed under page 599) (32) Falsi christi. Falsi Christiani. Ita restituimus ex fide veterum librorum. Confirmant autem hanc restitutionem verba Secundiani a Carpis, p. 333 actorum concilii: Si christiani non sunt, quomodo christianos faciunt! Non displicet tamen lectio quae habet falsi christi. BALUZ. — Pamelius quoque quatuor memoraverat codices, in quibus legebatur falsi christiani. Sed alteram revocavi locutionem, quae cum petita esset ex Matth. XXIV, 24, et Marc. XIII, 22, tum a Firmiliano in celebri adhibetur epistola. Et tamen non pudet Stephanum, inquit ille, Cyprianum pseudochristum et pseudoapostolum et dolosum operarium dicere. ROUTH.

False christs. False Christians. So we have restored it on the authority of the old books. The words of Secundianus of Carpi, p. 333 of the acts of the council, confirm this restoration: If they are not Christians, how do they make Christians! Yet the reading false christs is not displeasing. BALUZE. — Pamelius too had mentioned four manuscripts in which false Christians was read. But I have brought back the other expression, which, besides being taken from Matthew 24:24 and Mark 13:22, is also used by Firmilian in his famous letter. And yet Stephen is not ashamed, he says, to call Cyprian a false christ and a false apostle and a deceitful worker. ROUTH.

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(33) ‹qui fidens est in falsis› · call in col 1095

(printed under page 599) (33) Qui fidens est in falsis, etc. Omnia haec, quae ex capite nono Proverbiorum secundum LXX desumpta sunt respuunt exemplaria Hebr. et Vulgata Interp. ROUTH.

He who trusts in falsehoods, etc. All this, which is taken from the ninth chapter of Proverbs according to the Septuagint, is rejected by the Hebrew copies and the Vulgate translation. ROUTH.

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(24) ‹de fonte extraneo› · call in col 1095

(printed under page 599) (24) Extraneo Quamvis alia lectio, quae, habet alieno, bona sit, coactus sum mutare propter auctoritatem veterum exemplarium; etenim extraneo scriptum inveni in septemdecim libris nostris et in duobus Anglicanis; imo monasteriensis, in quo legitur externo, probat hanc mutationem esse legitimam: infra in allocutione Sedati a Tuburbo, p. 332, pro alienus codex Gratianopolitanus habet extraneus. BAL. — Augustini quoque redargutio, quae saepe jam memorata est, vocem extraneo agnoscit, quanquam in ipso suffragio alterum vocabulum positum habes apud eumdem Patrem. Mox aquas pro aquam, quae caeterorum est scriptura, Baluzius posuit. ROUTH.

[Numeral printed (24), as is the call in the text.] Strange. Although the other reading, which has alieno (foreign), is good, I was compelled to change it on the authority of the old copies; for I found extraneo written in seventeen of our books and in two English ones; indeed the Münster manuscript, in which externo (external) is read, proves this change to be legitimate: below, in the address of Sedatus of Tuburbo, p. 332, the Grenoble manuscript has extraneus for alienus. BALUZE. — Augustine's refutation too, often mentioned already, recognizes the word extraneo, although in the vote itself you find the other word set down in the same Father. Shortly after, Baluze put aquas (waters) for aquam (water), which is the reading of the others. ROUTH.

(printed under page 599) (35) Quia Deus Spiritus, etc. Vide librum domni Petri Coustant. in quo confirmantur vindiciae veterum codicum, p. 57 (52, 33). BAL. — Agit Millius quoque in Appendice ad Notas in Test. Nov., p. 31 ed. Oxon., de hoc Latinorum additamento, quia Deus Spiritus est, et de Deo natus est; quae quidem clausula, et ex Deo natus est, in antiquissimo cod. Evangelii Latino, qui biblioth. Bodleianae est, additur. Caeterum Fellus istud et de Deo natus est exponit, et natus de Spiritu, de Deo natus est. De quo tamen interpretamento haec adnotat Maranus in Praefatione ad Cyprianum, p. 36. « Minus commode editur Oxoniensis illud, de Deo natus est, sic explicat, natus de Spiritu de Deo natus est. At dicere debuisset Nemesianus, de Deo natum est. Qui mediocriter attendet, hanc hujus loci videbit esse sententiam, quod ex Spiritu natum est, Spiritum esse quia Spiritus sanctus, cum Deus sit et ex Deo natus sit sive processerit (haec enim interdum idem sonant), pro summa sua potestate spiritus eos effici quos regenerat. » ROUTH.

For God is Spirit, etc. See the book of Dom Pierre Coustant in which the claims of the old manuscripts are confirmed, p. 57 (52, 33). BALUZE. — Mill also treats, in the Appendix to the Notes on the New Testament, p. 31 of the Oxford edition, of this addition of the Latins, for God is Spirit, and is born of God; indeed this clause, and is born of God, is added in a very ancient Latin manuscript of the Gospel which belongs to the Bodleian Library. Fell, however, explains that and is born of God as and what is born of the Spirit is born of God. On this interpretation, though, Maran notes the following in the Preface to Cyprian, p. 36: "Less aptly the Oxford editor explains that is born of God thus: born of the Spirit, it is born of God. But Nemesianus should then have said de Deo natum est [neuter]. Whoever pays moderate attention will see that the sense of this passage is: what is born of the Spirit is spirit, because the Holy Spirit, since He is God and is born or has proceeded from God (for these sometimes mean the same), by His supreme power makes spirit those whom He regenerates." ROUTH.

(printed under page 599) (36) Idololatriae. Addidit vocem servitus forsitan ex codicibus suis Baluzius, quam agnoscit Vulgata interpretatio vertens idolorum servitus, quae ipsa, ut videtur, Cyprianicae lectionis est origo. Ergo vocem omisi. ROUTH.

Of idolatry. Baluze added the word servitus (service), perhaps from his manuscripts; the Vulgate translation recognizes it, rendering idolorum servitus (service of idols), which itself, it seems, is the origin of the Cyprianic reading. I have therefore omitted the word. ROUTH.

(printed under page 599) (37) Lambese. Λαμαῖσα sive Λαμβαῖσα Ptol. Numidiae urbs, de qua supra ex Auten. Insuper Cypr- (continues)

Lambaesis. Lamaisa or Lambaisa in Ptolemy, a city of Numidia, about which see above, from Auten[?]. Moreover Cypr- (continues)

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(35) ‹quia Deus Spiritus est› · call in col 1096

(printed under page 599)

(36) ‹idololatriae› · call in col 1096

(printed under page 599)

(37) ‹Januarius a Lambese› · call in col 1096

(printed under page 599)

Variorum notae. (printed under page 600)

(37) ‹anchor: on the previous page› · call on the previous page

(continued) epist. LIX, ad Pam. numero 55 Lambesitanam coloniam appellat. FELL.

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(48) ‹Ite, et docete› · call in col 1097

(printed under page 600) (48) Ite, et docete. Caeteri praeter Baluzium habent: Ite ergo, et docete. Et vulgo sic legitur in Nov. Test., nam addita est particula οὖν in exemplaribus Graecis impressis, renitentibus tamen plurimis codicibus manuscriptis. Mox in suffragiis 10 et 29 et 35 ubi affertur locus, ergo abest; sicut apud auctorem de Rebaptism. ad p. 538. ROUTH.

[Numeral printed (48).] Go and teach. All but Baluze have Go therefore and teach. And so it is commonly read in the New Testament, for the particle οὖν (therefore) is added in the printed Greek copies, though very many manuscripts resist it. Shortly after, in votes 10, 29 and 35, where the passage is quoted, therefore is absent; as also in the author of On Rebaptism, at p. 538. ROUTH.

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(39) ‹Domus contrariorum legis› · call not visible in the foot image

(printed under page 600) (39) Domus contrariorum legis. LXX habent οἰκίαι παρανόμων ὀφειλήσουσι καθαρισμόν. Hebraea toto coelo videntur distare. אוילים יליץ אשם Nec facile est conjectura assequi quid prae oculis haberent Graeci interpretes, nisi forte per errorem legerant אהלי ליץ אשם ) habitacula derisoris in piamentum. FELLUS.

[The Hebrew is set as it appears in the foot image; letters uncertain.] The house of those opposed to the law. The Septuagint has "the houses of the lawless will owe purification." The Hebrew seems to stand worlds apart: "Fools mock at guilt." Nor is it easy to guess what the Greek translators had before their eyes, unless perhaps they had misread it as "the tents of the scoffer" for expiation. FELL.

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(48) ‹Primo purgari› · call not visible in the foot image

(printed under page 600) (48) Primo purgari. Anglicus ait interpres... « per poenitentiam quae agenda est ante admissionem ad Ecclesiam per baptismum. » Sed forsitan intelligendus est exorcismus, qui in suffragiis VIII, et XXXI, et XXXVIII, hominibus conversis commendari et injungi videtur. Porro in canone septimo Concilii oecumenici secundi mos exorcizandi tam illos haereticos, qui in eo nominantur, quam ethnicos, ante Baptismum, firmatur ac stabilitur. ROUTH.

[Numeral printed (48) a second time.] First to be purged. The English translator says… "by the penance that must be done before admission to the Church through baptism." But perhaps exorcism is to be understood, which in votes VIII, XXXI and XXXVIII seems to be commended and enjoined on converts. Further, in the seventh canon of the Second Ecumenical Council the custom of exorcizing, before baptism, both the heretics named in it and pagans is confirmed and established. ROUTH.

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(41) ‹Itemque ad Stephanum› · call not visible in the foot image

(printed under page 600) (41) Itemque ad Stephanum. Ita scriptum est in editionibus, et in omnibus fere libris veteribus. Quae verba desunt in Fuxensi, recte autem omissa in illo fuisse et deleri debere hinc colligitur quod certum sit nullam antea litterarum Cypriani ad Stephanum mentionem fieri in hac synodo, uti recte observavit sanctus Augustinus, lib. VI de Baptismo contra Donatistas, cap. 15, ubi etiam scribit se epistolam illam Cypriani ad Stephanum non vidisse. Verum id probat istud additamentum esse vetus. Vid. supra, p. 502. BALUZ. — Ibi constat aliter sensisse olim de hac re Baluzium; hanc enim ipsam epistolam appellat, quam Crescens episcopus Cirtensis commenorat scriptam a Cypriano ad Stephanum, eamque nunc non exstare putat, et diversam fuisse a Cypriani illa ad Stephanum de baptisimo haereticorum, quae num. LXXII notatur. Pearsonius in Annalibus Cyp. ad an. 256. « Lecta est etiam epistola Cypriani ad Stephanum? quod quidem ipse omisit (initio Actorum), sed Crescens a Cirta episcopus notavit, » (§ .). ROUTH.

And likewise to Stephen. So it is written in the editions and in almost all the old books. These words are missing in the Foix manuscript; and that they were rightly omitted there and ought to be deleted is gathered from this, that it is certain that no mention had previously been made in this synod of Cyprian's letter to Stephen, as St Augustine rightly observed, book VI On Baptism against the Donatists, ch. 15, where he also writes that he had not seen that letter of Cyprian to Stephen. But this proves that the addition is old. See above, p. 502. BALUZE. — There it is clear that Baluze once thought otherwise on this matter; for he calls this the very letter which Crescens, bishop of Cirta, mentions as written by Cyprian to Stephen, and he thinks it no longer survives and was different from Cyprian's letter to Stephen on the baptism of heretics, which is numbered LXXII. Pearson, in the Annales Cypriani under the year 256: "Was Cyprian's letter to Stephen also read? He himself indeed omitted this (at the beginning of the Acts), but Crescens, bishop of Cirta, noted it" (§ [number blank as printed]). ROUTH.

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(42) ‹sanctorum testimoniorum› · call not visible in the foot image

(printed under page 600) (42) Sanctorum testimoniorum. Octo libri veteres, et in his Seguierianus habent sanctimoniorum. Alii sex sanctissimorum, omissa voce testimoniorum, quae deest etiam apud Augustinum: pro quo Laetiensis habet decretorum. Vide notas Benedictinorum nostrorum ad librum sextum Augustini de Baptismo contra Donatistas, c. 25. Vid supra. p. 407. BAL.

Of the holy testimonies. Eight old books, among them the Séguier manuscript, have sanctimoniorum (of holy things). Six others have sanctissimorum (of the most holy), omitting the word testimoniorum, which is missing in Augustine too; for it the Liessies manuscript has decretorum (of the decrees). See the notes of our Benedictines on the sixth book of Augustine On Baptism against the Donatists, ch. 25. See above, p. 407. BALUZE.

(printed under page 600) (45) Per manus impositionem. Poenitentes ad poenitentiae stationem suam per manuum impositionem admitti soliti sunt; quae quidem impositio manuum saepius repetebatur. Hoc autem significatur in Cypriani epist. XV. al, 11. Item canone XV concilii Agathensis sancitum est debere omnes ad episcopum acedere poenitentiae causa, ut manus sibi imponantur secundum morem ubique receptum. Haec Marshallus interp. Anglicus. Tria saltem impositionum manus genera in hujus concilii actis invenio unum ad accipiendum Spiritum sanctum in suffragiis V et XXIV et in epistola synodi superioris commemoratum; alterum hoc in poenitentiam super illos qui baptizati prius in Ecclesia fuissent, postea per manus impositionem restituendos, hoc est, absolutionem dum accipiunt, de quo agit suffragium XVII: tertium denique in exorcismo adhibitum, quod in suffragium XXXVII nominatur, quodque itidem indicari videtur in VII et XXXI. ROUTH. Romani quidem episcopi verba quae a Cypriano in epist. ad Pompeium, sub init. adducuntur, ita se habent: Si quis ergo quacunque haeresi venerit ad nos, nihil innovetur, nisi quod traditum est, ut manus illi imponatur ad poenitentiam. Et postquam superiora scripseram, vidi Petrum Coustantium in Dissertatione supra ad p. 149 commemorata, quae de Stephani sententia agit circa receptionem haereticorum: docentem sect. V, p. 238, 246, nihil esse in verbis Stephani, quod Confirmationis sacramentum significet, nihil quo aliam ab eo manus impositionem, quam istam, quae poenitentiae indicium esset, desiderari opinemur. Fatetur tamen idem vir cl. Firmilianum et Cyprianum eorumque socios aliquos, Stephani istaec verba interpretantes, ritus Confirmationis ab haereticis celebrati iterationem ab eo admitti sibimet persuasisse; hoc vero Cypriano non vere persuasum esse statuit, ut dixi supra ad p. 146, cl. Maranus. Imo insuper concedit idem Coustantius, antiquum scriptorem de Baptismo haereticorum inter Cyprianica opuscula collocatum, impositionem manus, quae venientibus ab haeresi injuncta est, ad Confirmationem spectare censuisse. Aliis vero veterum auctrrum locis et formulis quibusdam ritualibus se induci Coustantius ait, ut existimet duplicem fuisse manus impositionem super venientes ab haeresi, a Confirmationis ritu utramque distinctam: unam, quae per invocationem sancti Spiritus Catholicorum conventui statim societ, alteram, qua differatur sanctae communionis restitutio, ut per plurimos poenitentiae fructus acquiratur. Attamen haud aeque fortasse certum est, quidquid dixerit aut Coustantius, aut Maranus, Stephani verba Confirmationis, seu con- (continues)

[The note's numeral is printed (45); the call in the text is (43).] Through the imposition of hands. Penitents were customarily admitted to their station of penance by the imposition of hands; and this imposition of hands was repeated several times. This is indicated in Cyprian's letter XV, otherwise 11. Likewise in canon XV of the council of Agde it is decreed that all must approach the bishop for penance, so that hands may be laid on them according to the custom received everywhere. So Marshall, the English translator. I find at least three kinds of imposition of hands in the acts of this council: one for receiving the Holy Spirit, mentioned in votes V and XXIV and in the letter of the earlier synod; another, this one, for penance, upon those who, having first been baptized in the Church, were afterwards to be restored by the imposition of hands, that is, while they receive absolution, which vote XVII treats of; and a third used in exorcism, which is named in vote XXXVII and seems likewise to be indicated in VII and XXXI. ROUTH.

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(43) ‹per manus impositionem› · call in col 1098

(printed under page 600)

Variorum notae. (printed under page 601)

(44) ‹Munnulus› · call not visible in the foot image

(printed under page 601) (44) Munnulus. In cod. Veronensi ab hoc episcopo omnes fere deinceps episcopi sententiis suis hanc formulam praemittunt, in pace, quae in Foxiensi nullibi legitur (Cons. Rigalt. infra p. 165, qui ait idem factum in ms. Corbeiensi a Satio episcopo in suffrag. fere omnibus usque ad finem). RIGALT. De Monnulo mentio habetur ep. ad Cornelium concilii nomine, de pace lapsis danda (supra ad p. 69). FELL. Munnulus pro Monnulo in ed. Baluziana exstat. et Harduinus in ed. sua Conciliorum ait, « recte ms. noster Munnulus (sic) a Girba. » ROUTH.

Munnulus. In the Verona manuscript, from this bishop onwards almost all the bishops put before their judgements the formula "in peace", which is nowhere read in the Foix manuscript (consult Rigault below, p. 165, who says the same was done in the Corbie manuscript from bishop Satius onwards, in almost all the votes to the end). RIGAULT. Monnulus is mentioned in the letter to Cornelius in the council's name, on granting peace to the lapsed (above at p. 69). FELL. Munnulus for Monnulus stands in the Baluze edition, and Hardouin, in his edition of the Councils, says: "rightly our manuscript: Munnulus (sic) of Girba." ROUTH.

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(45) ‹Baptismatis trinitate› · call not visible in the foot image

(printed under page 601) (45) Baptismatis trinitate. Quia trina immersione expediebatur, nomine Patris, Fili et sancti Spiritus. Tertull. de Corona ait: Ter mergitamur Basilius de Spiritu sancto, c. 27, vocat. τρὶς βαπτίζεσθαι. De hac re videantur Cyrill. Hierosol., Athan., Ambros. et Hieronym,, et alii e veteribus passim. FELL.

The trinity of baptism. Because it was performed by a threefold immersion, in the name of the Father, the Son and the Holy Spirit. Tertullian, On the Crown, says: We are dipped three times. Basil, On the Holy Spirit, ch. 27, calls it "to be baptized three times". On this see Cyril of Jerusalem, Athanasius, Ambrose and Jerome, and others among the ancients here and there. FELL.

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(46) ‹vere renasci› · call not visible in the foot image

(printed under page 601) (46) Vere renasci. Mala non est lectio quorumdam veterum librorum in quibus scriptum est venire, nasci et baptizari. Unus meus multum confirmat hanc lectionem; habet enim venire et nasci et bapatizari: eam quoque confirmare videntur verba Cassii a Macomodibus, p. 332 cum ad Ecclesiam venire coeperent. Vide quae dicta sunt a nobis ad epistolam ad Donatum, p 275. BALUZ.

Truly to be reborn. The reading of certain old books, in which is written to come, to be born and to be baptized, is not a bad one. One of mine strongly confirms this reading, for it has to come and to be born and to be baptized; the words of Cassius of Macomades, p. 332, when they began to come to the Church, also seem to confirm it. See what we said on the letter to Donatus, p. 275. BALUZE.

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(47) ‹cancer quod habebant› · call in col 1099

(printed under page 601) (47) Cancer quod habebant. Confer cum suffragio primo. Anglicus interpres, ubi haec sunt. Sacramentum interrogat cujus os et verba cancer emittunt. ROUTH.

The canker that they had. Compare with the first vote, says the English translator, where these words stand: He puts the sacramental question whose mouth and words send out a canker. ROUTH.

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(48) ‹erroris effectura› · call in col 1099

(printed under page 601) (48) Offectura. Hanc lectionem inveni in eodem libro meo veteri et in pluribus aliis, tum etiam apud Augustinum, lib. VI de Baptismo contra Donatistas, c. 17 Codex Seguierianus et quidam alii praeferunt damnationis iram et erroris effecturam. BAL. Vulgo effeceturas. Alteram vero lectionem jam receperat Pamelius, dixeratque Rigaltius, in codice Foxiensi legi effectura, pro ea quod officit, et hanc esse verissimam lectionem. ROUTH.

Stain [so printed here; the text reads effectura]. I found this reading in the same old book of mine and in several others, and also in Augustine, book VI On Baptism against the Donatists, ch. 17. The Séguier manuscript and some others offer damnationis iram et erroris effecturam. BALUZE. Commonly effeceturas. But Pamelius had already adopted the other reading, and Rigault had said that effectura is read in the Foix manuscript, for that which stains, and that this is the truest reading. ROUTH.

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(49) ‹Secundinus a Cedias› · call in col 1099

(printed under page 601) (49) A Cedias. Urbem istam non eamdem esse atque illam Quidias seu Quida appellatam, quod sentiebant quidem Fellus et Harduinus, ostendit Dupinius in Geographia sacra Africae, quam S. Optato praefixit. ROUTH.

Of Cediae. That this city is not the same as the one called Quidias or Quida, as Fell and Hardouin indeed thought, Dupin showed in the sacred geography of Africa which he prefixed to St Optatus. ROUTH.

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(50) ‹Vivificandus› · call not visible in the foot image

(printed under page 601) (50) Vivificandus. Ita restituinus ex fide veterum manuscriptorum. Vide notas ad librum de Oratione Dominica, BAL. Ibi nimirum vivificato pro justificato ex libris vir doctissimus similiter restituit; cum enim hoc loco pleraeque editiones ante Fellum impressae habuissent justificandus, posuit praesul ille ex uno codice Bodleiano innovandus. Sed et Conciliorum editiones, sicut Augustinus, imo etiam Erasmiania Cypriani editio. in qua primum posita, haec acta, vivificandus praestant, quod ex fide veterum manuscriptorum se restituisse addit Baluzius. ROUTH,

To be quickened. So we have restored it on the authority of the old manuscripts. See the notes on the book On the Lord's Prayer. BALUZE. There, namely, that most learned man similarly restored vivificato (quickened) for justificato (justified) from the books; for whereas most editions printed before Fell had justificandus (to be justified) in this place, that bishop put innovandus (to be renewed) from a single Bodleian manuscript. But the editions of the Councils, like Augustine, and indeed the Erasmian edition of Cyprian, in which these acts were first set, offer vivificandus, which Baluze adds that he restored on the authority of the old manuscripts. ROUTH.

(printed under page 601)

(51) ‹Hippone regio› · call not visible in the foot image

(printed under page 601) (51) Hippone regio. Urbis Numidiae, Augustini sedes episcopalis. A Carthagine distat Antonio supputante 218 M. P., ab Hippone diarrhito 160 M. P. Nunc temporis appellatur Bona. FEL.

Hippo Regius. A city of Numidia, Augustine's episcopal see. By the Antonine reckoning it is 218 Roman miles from Carthage, and 160 Roman miles from Hippo Diarrhytus. At the present time it is called Bona [Bône]. FELL.

(printed under page 601) (52) Quantum in nobis est. Ait respondens sanctus Augustinus: Vidit plures huic sententiae consentire. a quorum tamen consortio, ne violaretur unitas, se isti (in sunt suffragatoris οἱ ὁμόφρονες) separare non possent. In Sententia XVIII, Sedatus episcopus dixit: Quare omnibus pacifis quidem viribus nitendum est, ne quis haeretico errore infectus et tinctus singulare (sic) et verum Ecclesiae Baptismum detrectet accipere Confer et ipsius Cypriani prooemium ROUTH.

As far as in us lies. St Augustine says in reply: He saw that several agreed with this judgement, from whose fellowship, however, these (here the voter's like-minded ones) could not separate themselves, lest unity be violated. In Judgement XVIII, bishop Sedatus said: Wherefore we must strive with all peaceable strength, that no one infected and dyed with heretical error refuse to receive the single (sic) and true baptism of the Church. Compare also Cyprian's own opening address. ROUTH.

(printed under page 601) (35) Super Petram . Ita sanctus Augustinus in loco paulo ante laudato. Ita etiam scripsit Erasmus, ita quoque ego reperi in quinque codicibus antiquis (continues)

[The note's numeral is printed (35); the call in the text is (53).] Upon the rock. So St Augustine in the passage cited a little earlier. So too Erasmus wrote, and so also I found in five ancient manuscripts (continues)

(printed under page 601)

(50) ‹vivificandus› · call in col 1100

(printed under page 601)

(51) ‹Theogenes ab Hippone regio› · call in col 1100

(printed under page 601)

(52) ‹quantum in nobis est› · call in col 1100

(printed under page 601)

(53) ‹super petram› · call in col 1100

(printed under page 601)

Variorum notae. (printed under page 602)

(54) ‹Velut cancere› · call not visible in the foot image

(printed under page 602) (54) Velut cancere. Vox recte se habet; quantumvis reclament quidam grammatici. Lucretius, lib. V, dicit, Canceris ut vertat metas ad solstitiales; et neutrum esse, prout hic usurpatur, diserte affirmat Priscianus. FELLUS.

As with a canker. The word is correct, however much certain grammarians protest. Lucretius, book V, says: That it may turn the turning-posts of Cancer towards the solstice; and Priscian expressly affirms that it is neuter, as it is used here. FELL.

(printed under page 602)

(55) ‹praesumptores› · call in col 1101

(printed under page 602) (55) Praesumptores. Conferas Suffrag. Secundiani a Thambeis quod octogesimum est. ROUTH.

Presumptuous men. Compare the vote of Secundianus of Thambei, which is the eightieth. ROUTH.

(printed under page 602)

(56) ‹flebiles et tabidos› · call in col 1101

(printed under page 602) (56) Flebiles et tabidos. In Foxiens, flebiles et habiles, perperam, Tabidos haereticos dicit, quasi tabescentes moerore et squalore poenitentiae. RIGALT. — Dubium an intelligat Cassius ex poenitentia squalidos et lacrymis diffluentes; an malis moribus corruptos et deploratos. Infra dicitur: Mens haeretica, quae diuturna tabe polluta est: quod ad posteriorem sensum icclinat. FELLUS.

Lamentable and wasting. In the Foix manuscript, flebiles et habiles (lamentable and fit), wrongly. He calls the heretics wasting, as if pining away in the grief and squalor of penance. RIGAULT. — It is doubtful whether Cassius means men squalid from penance and streaming with tears, or men corrupted by evil ways and given up for lost. Below it is said: The heretical mind, which is polluted by a long-standing wasting: which inclines to the latter sense. FELL.

(printed under page 602)

(57) ‹Ecclesiae assistimus› · call not visible in the foot image

(printed under page 602) (57) Ecclesiae assistimus. Graeca Interp. συνιστάμεθα τῇ ἐκκλησίᾳ. ROUTH.

We stand by the Church. The Greek translation: "we stand together with the Church." ROUTH.

(printed under page 602) (58) Quomodo Christianos faciunt. Ista desunt in quinque antiquis codicibus et apud Augustinum, et pro iis legitur simpliciter fiunt, ut scribendum videatur, si Cristiani non sunt, fiant, quomodo post haec edita scriptum vidimus in codice sancti Arnulphi. Fiunt enim, non nascuntur Christiani, uti observatum est supra pag. 373, BALUZIUS. — Apud Augustinum quidem et, auctore Fello, M. Ebor. et Bold. 2 Zonaramque γινέσθωσαν qui habet, legitur fiant, ipsum illud, quod nobis vir doctus commendat. Sed mihi tamen ampliandum videtur. ROUTH.

How do they make Christians. These words are missing in five ancient manuscripts and in Augustine, and in their place is read simply fiunt (they become), so that it seems one should write if they are not Christians, let them become so, as, after this was published, we saw written in the manuscript of Saint-Arnoul. For Christians are made, not born, as was observed above, p. 373. BALUZE. — In Augustine, and, on Fell's authority, in the York manuscript, Bodleian 2 and Zonaras, who has "let them become", fiant is read, the very thing the learned man commends to us. But to me the question seems to need further hearing. ROUTH.

(printed under page 602) (59) Confirmari oportet. Sic emendate edidit Baluzius fortasse ex scriptis suis; dum alii aut omittunt verbum oportet, confirmari tamen vel confirmare legentes, aut verbum debemus post confirmare, non post observare, praestant. ROUTH.

It must be confirmed. So Baluze correctly published it, perhaps from his manuscripts; while the others either omit the word oportet (it must), though reading confirmari or confirmare, or offer the word debemus (we ought) after confirmare, not after observare. ROUTH.

(printed under page 602) (60) Quietus a Baruch. In Veronensi Confessor Quietus a Burug. RIGALT. — De titulis istis Baluzius supra sub initium notarum. ROUTH.

Quietus of Baruch. In the Verona manuscript, Confessor Quietus of Burug. RIGAULT. — On these titles, see Baluze above, near the beginning of the notes. ROUTH.

(printed under page 602)

(57) ‹Ecclesiae assistimus› · call in col 1102

(printed under page 602)

(58) ‹Christianos faciunt› · call in col 1102

(printed under page 602)

(59) ‹confirmari oportet› · call in col 1102

(printed under page 602)

(60) ‹Quietus a Baruch› · call in col 1102

(printed under page 602)

Variorum notae. (printed under page 603)

(61) ‹Baptizatur a mortuo› · call not visible in the foot image

(printed under page 603) (61) Baptizatur a mortuo. Sequitur istud, et iterum tangit mortuum, in edd. Erasmi atque Felli. In harum editionum posteriore testis lectionis citatur Augustinus, quae tamen in Augustini sicut Cypriani Benedictinis editionibus, merito rejecta est. Neque addit verba Cyprianus in Epistola ad Quintum; immo ita vel ineptius adduceretur Siracidae istud, si id fieri possit, quantum ante. Additamentum tamen exstat in Edit. Harduina Conciliorum.

He is baptized by a dead man. There follows, and touches the dead man again, in the editions of Erasmus and Fell. In the latter of these editions Augustine is cited as witness to the reading, which, however, was rightly rejected in the Benedictine editions of Augustine as of Cyprian. Nor does Cyprian add the words in the Letter to Quintus; indeed, that saying of the Son of Sirach would thus be brought in even more ineptly, if that were possible, than before. Yet the addition stands in Hardouin's edition of the Councils.

(printed under page 603)

(62) ‹blasphemia Trinitatis› · call in col 1103

(printed under page 603) (62) Blasphemia Trinitatis. Observet lector, hic et alibi, Trinitatis vocem Personas divinas designare. Sic Tert. adv. Prax., c. 3: Numerum et dispositionem Trinitatis, divisionem praesumunt Unitatis; quando Unitas ex semetipsa derivans Trinitatem, non destruatnr ab illa, sed administretur. Itaque duos et tres jam jactitant a nobis praedicari, se vero unius Dei cultores praesumunt: quasi non et Unitas irrationaliter collecta, haeresin faciat; et Trinitas rationaliter expensa, veritatem constituat. FEL. Cum Theophilus episcopus Antiochenus jam ante Tertullianum Τριάδος vocem de tribus Personis Divinis in lib. II Adv. Autolycum, c. 23, adhibuisset, Trinitatem postea dixerunt Latine loquentes Tertullianus Cyprianusque, qui hac voce usus est non uno loco, et homo ejusdem aetatis hic ipse Eucratius. ROUTH.

Blasphemy of the Trinity. Let the reader observe that here and elsewhere the word Trinitas designates the divine Persons. So Tertullian, Against Praxeas, ch. 3: They take the number and arrangement of the Trinity to be a division of the Unity; whereas the Unity, deriving the Trinity from its very self, is not destroyed by it but administered. And so they keep crying that two and three are preached by us, while they presume that they are worshippers of the one God: as if the Unity, irrationally gathered together, did not also make a heresy, and the Trinity, rationally weighed, establish the truth. FELL. Since Theophilus, bishop of Antioch, had already before Tertullian used the word Τριάς (Trinity) of the three divine Persons, in book II To Autolycus, ch. 23, afterwards those speaking Latin, Tertullian and Cyprian, said Trinitas; Cyprian used this word in more than one place, and so does this very Eucratius here, a man of the same age. ROUTH.

(printed under page 603)

(63) ‹a blasphemia› · call in col 1103

(printed under page 603) (63) A blasphemia. Ut ita scriberem me compulit auctoritam quindecim veterum exemplarium. Antea legebatur a blasphemiae suae praesumptione. Quae sane lectio habetur in quibusdam codicibus antiquis. BALUZIUS. — Augustinus quoque habet, a blasphemiae suae praesumptionis. ROUTH.

From the blasphemy. The authority of fifteen old copies compelled me to write it so. Formerly one read from the presumption of his blasphemy. That reading is indeed found in some ancient manuscripts. BALUZE. — Augustine too has a blasphemiae suae praesumptionis. ROUTH.

(printed under page 603)

(64) ‹Libosus a Vaga› · call in col 1103

(printed under page 603) (64) Libosus a Vaga. In Veronensi Confess. et Mart. in novis arcis positus Libosus a Vaga. RIGALT.

Libosus of Vaga. In the Verona manuscript, Confessor and Martyr, placed in the new strongholds, Libosus of Vaga. RIGAULT.

(printed under page 603)

(65) ‹Lucius a Thebeste› · call not visible in the foot image

(printed under page 603) (65) Lucius a Thebeste. In Ver. Confess. et Mart. in Fausti positus Leucius a Theueste. RIGALT.

Lucius of Theveste. In the Verona manuscript, Confessor and Martyr, placed in [the basilica?] of Faustus, Leucius of Theueste. RIGAULT.

(printed under page 603)

(66) ‹Ab Amaccora› · call not visible in the foot image

(printed under page 603) (66) Ab Amaccora. Nescio quomodo accidit, ut ita scriberem (Ab Amaccora) ut patet ex iis quae a me annotata sunt in notis ad collationem Carthaginensem inter Catholicos et Donatistas, pag. 256. Cum autem propterea editionem meam istius collationis consulerem: forte evenit ut inciderem in paginam 122, ubi monui virum summe doctum et mihi nunquam sine laude nominandum Jacobum Sirmondum erravisse cum scripsit illam factam esse altero anno post consulatum Varonis, eo in primis argumento quod ex Augustino colligatur peractum esse jejunium Pentecostes, paulo ante collationem. Cum haec mea observatio certa sit et nihil ad eam destruendam afferri possit, miror R. P. Joannem Harduinum virum multae lectionis et eruditionis, insinuare voluisse in tomo primo editionis suae Conciliorum, pag. 1048, standum esse opinioni Sirmondi. Quod ideo istic annoto, ne quis deinceps in hoc fallatur. Utinam Harduinus voluisset sequi editionem meam gestorum, quae certe, absit verbo invidia, multo melior est ea quam ille dedit. BALUZ.

Of Amaccora. I do not know how it happened that I wrote it so (Ab Amaccora), as appears from what I noted in the notes on the Conference of Carthage between the Catholics and the Donatists, p. 256. When on that account I was consulting my edition of that Conference, it chanced that I came upon page 122, where I pointed out that the supremely learned Jacques Sirmond, a man never to be named by me without praise, erred when he wrote that it took place in the second year after the consulship of Varro, chiefly on the argument that it is gathered from Augustine that the Pentecost fast had been completed a little before the Conference. Since this observation of mine is certain and nothing can be brought to overturn it, I am surprised that the Reverend Father Jean Hardouin, a man of wide reading and learning, wished to suggest in the first tome of his edition of the Councils, p. 1048, that Sirmond's opinion should be upheld. I note this here so that no one may be misled on this point henceforth. Would that Hardouin had chosen to follow my edition of the Acts, which, be it said without offence, is certainly much better than the one he gave. BALUZE.

(printed under page 603)

(67) ‹Et ego ipse secutus› · call not visible in the foot image

(printed under page 603) (67) Et ego ipse secutus. Addidit Baluzius pronomen ego, forsitan ex scriptis suis, et mox infra edidit, quia alienus esse non potest, ubi Rigaltius alienis pro alienus habet; caeteri autem quia alieni sunt, nobiscum esse non possunt. ROUTH.

And I myself having followed. Baluze added the pronoun ego (I), perhaps from his manuscripts, and just below he printed because he cannot be a stranger, where Rigault has alienis for alienus; but the others have because they are strangers, they cannot be with us. ROUTH.

(printed under page 603) (68) Privatus fons noster est. Notanda est, ait Anglicus interpres, vetustissima accommodatio libri Canticorum ad Christum et Ecclesiam. ROUTH.

Our fountain is private. Note, says the English translator, this very ancient application of the book of the Song of Songs to Christ and the Church. ROUTH.

(printed under page 603)

(65) ‹Lucius a Thebeste› · call in col 1104

(printed under page 603)

(66) ‹Felix ab Amaccora› · call in col 1104

(printed under page 603)

(67) ‹Et ego ipse secutus› · call in col 1104

(printed under page 603)

(68) ‹privatus fons noster est› · call in col 1104

(printed under page 603)

Variorum notae. (printed under page 604)

(69) ‹Leptiminus› · call not visible in the foot image

(printed under page 604) (69) Leptiminus. Λέπτις μικρά Ptolem. Urbs Byzacenae, cum Leptis Magna ad Tripolitanam pertineat. A Carthagine secundum Antoninum 106. M. P. distat. De hac mentio habetur in collat. Carthagin. et Notit. Afric. FELL.

Leptiminus. "Leptis Minor" in Ptolemy. A city of Byzacena, whereas Leptis Magna belongs to Tripolitana. According to the Antonine [Itinerary] it is 106 Roman miles from Carthage. It is mentioned in the Conference of Carthage and the Notitia of Africa. FELL.

(printed under page 604)

(70) ‹Non unum› · call not visible in the foot image

(printed under page 604) (70) Non unum. Non duo Augustinus habet. ROUTH.

Not one. Augustine has not two. ROUTH.

(printed under page 604)

(71) ‹pejores quam ethnicos› · call not visible in the foot image

(printed under page 604) (71) Pejores quam ethnicos. Confer. Suffrag. Saturnini a Thucca, seu LII ad pag. 102. ROUTH.

Worse than pagans. Compare the vote of Saturninus of Thucca, or LII, at p. 102. ROUTH.

(printed under page 604)

(72) ‹Sattius› · call in col 1105

(printed under page 604) (72) Sattius. In Corbeiensi, ab hoc episcopo omnes fere nominibus suis praemittunt, IN PACE: qua formula significare videntur, nolle se sententia sua quemquam a communione, et si diversum senserit, amovere. Quae lex dicta per Cyprianum fuerat in praefatione Synodi. RIGALT.

Sattius. In the Corbie manuscript, from this bishop on almost all put IN PEACE before their names: by this formula they seem to signify that they do not wish by their judgement to remove anyone from communion, even if he has thought differently. This rule had been laid down by Cyprian in the opening address of the Synod. RIGAULT.

(printed under page 604)

(73) ‹Et Christianos inquinat› · call not visible in the foot image

(printed under page 604) (73) Et Christianos inquinat. Augustinus respondens ait: Illud sane quod in ultimo posuit dicens: « Utrumque contra, rationem, etc. » respuit primitus ac maxime Cyprianus ipse cum sibi consentientibus collegis suis. Neque enim inquinari se credidit, quando talibus propter vinculum pacis communicandum esse decrevit dicens: « Neminem judicantes, aut a jure communionis aliquem si diversum senserit, amoventes. » Vid. supra ipsum initium concilii. ROUTH.

And defiles Christians. Augustine says in reply: What he put last, saying, "Both are against reason," etc., Cyprian himself, with the colleagues who agreed with him, rejected first and foremost. For he did not believe himself defiled when he decreed that communion must be kept with such men for the sake of the bond of peace, saying: "Judging no one, nor removing anyone from the right of communion if he has thought differently." See above, the very beginning of the council. ROUTH.

(printed under page 604)

(74) ‹Utica› · call not visible in the foot image

(printed under page 604) (74) Utica. Urbs Zeugitanae, civium Romanorum; morte Catonis nobilis, ut ait Plinius Ἰτύκη Polybio et Ptolem. Nunc Byzerta appellata. FELL.

Utica. A city of Zeugitana, of Roman citizens; famous for the death of Cato, as Pliny says. Itykē in Polybius and Ptolemy. Now called Bizerta. FELL.

(printed under page 604)

(75) ‹Jambus› · call not visible in the foot image

(printed under page 604) (75) Jambus. In Foxiensi neque hic neque in aliis episcoporum nominibus non leguntur appellationes confessorum neque martyrum. RIGALT. — Referas te ad Baluzii notam initio hujus concilii positam. Porro editio Oxoniensis titulos conservavit, quos quidem ad singula nomina in his notis indicaturus sum. ROUTH.

Jambus. In the Foix manuscript the designations of confessors and martyrs are not read either here or with the other bishops' names. RIGAULT. — Refer to Baluze's note placed at the beginning of this council. Further, the Oxford edition kept the titles, which I shall indeed point out at each name in these notes. ROUTH.

(printed under page 604)

(76) ‹Germaniciana› · call not visible in the foot image

(printed under page 604) (76) Germaniciana. Nova nimirum, ut ab Abbiritana distingueretur. Urbis hujus episcopus tempore collat. Carthaginensis erat Innocentius. Ad Byzacenam pertinet, a Germanicarum cohortium veteranis habitata. De hac, ut et aliis plerisque, illud obtinet quod Plinius lib. IV, c. 4, refert, quod non civitates tantum, sed etiam nationes jure dici possunt. FELLUS.

Germaniciana. The new one, that is, to distinguish it from Abbir. The bishop of this city at the time of the Conference of Carthage was Innocentius. It belongs to Byzacena and was settled by veterans of the Germanic cohorts. Of this, as of most others, holds what Pliny reports, book IV, ch. 4, that they may rightly be called not only cities but peoples. FELL.

(printed under page 604) (77) Ut . . . . negent. Nova loquendi ratio, cujus tamen sensus apertus.

That … they deny. An unusual turn of speech, though its sense is plain.

(printed under page 604) (78) Aut enim Dominus Deus est. Aut enim Dominus tuus Deus est. Ita vulgo editum. Sed Augustin. habet, Aut Dominus Deus est. Fortasse ex antecedente voce istud tuus vitiose ortum est. Cumque in Erasmi edit. locum se ita habentem viderim, Aut enim Deus (sic) Deus est voculam tuus delendam putavi. ROUTH.

For either the Lord is God. "For either the Lord your God is God": so it is commonly printed. But Augustine has Either the Lord is God. Perhaps that tuus (your) arose by error from the preceding word. And since I saw the passage in Erasmus's edition running thus, Aut enim Deus (sic) Deus est, I thought the little word tuus should be deleted. ROUTH.

(printed under page 604) (79) Jader. Editionem Erasmianam, in qua primum omnium Acta hujus synodi comparuerant, caeterae excepta illa Baluzii imitatae titulo Confessoris et Martyris hunc episcopum auxerunt. Sed neque huic, neque cuiquam patrum subsequentium: hujusmodi titulos contulit aut Augustinus, aut libri quos nominat initio hujus Concilii Baluzius. ROUTH.

Jader. Imitating the Erasmian edition, in which the Acts of this synod first appeared, the other editions, except Baluze's, honoured this bishop with the title Confessor and Martyr. But neither Augustine nor the books Baluze names at the beginning of this Council give titles of this kind either to him or to any of the fathers who follow. ROUTH.

(printed under page 604)

(77) ‹negent› · call in col 1106

(printed under page 604)

(78) ‹Aut enim Dominus Deus est› · call in col 1106

(printed under page 604)

(79) ‹Jader› · call in col 1106

(printed under page 604)

Variorum notae. (printed under page 605)

(80) ‹Paulus› · call in col 1107

(printed under page 605) (80) Paulus. Vox Confessor nomini huic et duobus, quae proxime sequuntur praemissa est in editionibus ante Baluzium. ROUTH.

Paulus. The word Confessor was set before this name and the two that follow next in the editions before Baluze. ROUTH.

(printed under page 605)

(81) ‹Ab Obba› · call in col 1107

(printed under page 605) (81) Ab Obba. Bobba. Urbs Mauritaniae. Obba dicta in Not. Afric. et collat. Carthag., sed codices plurimi habent Bobba, cui nomenclaturae favet Plinius, qui in Mauritania a Lixa 40 M. P. in Mediterraneo Augusti coloniam Bobbam collocat FELL.

Of Obba. Bobba. A city of Mauretania. It is called Obba in the Notitia of Africa and the Conference of Carthage, but very many manuscripts have Bobba, a name favoured by Pliny, who places in Mauretania, 40 Roman miles inland from Lixus, Bobba, a colony of Augustus. FELL.

(printed under page 605)

(82) ‹et ipsum tenemus et exercemus› · call in col 1107

(printed under page 605) (82) Et ipsum tenemus et exercemus. Antea legebatur tenemus et exercemus. Sed tenemus et non exstat in codice Seguieriano neque in aliis veteribus. Anonymus in libro de Rebaptismate, p. 354, baptismate quod interim exercebat. BALUZIUS. — Cum Baluzius sine idonea, opinor, causa, hoc eliminasset, revocandum esse censui, quod in editis et in Augustini quoque nonnullis editionibus retentum esset. ROUTH.

And we hold and practise it. Formerly one read we hold and practise. But we hold and is not found in the Séguier manuscript nor in other old ones. The anonymous author, in the book On Rebaptism, p. 354: by the baptism which he was meanwhile practising. BALUZE. — Since Baluze had removed this without, I think, sufficient cause, I judged it should be brought back, as it had been kept in the printed editions and in some editions of Augustine as well. ROUTH.

(printed under page 605)

(83) ‹Saturninus a Victoriana› · call in col 1107

(printed under page 605) (83) Saturninus. Praemissum est in libris, quos ante dixi, Alius Confessor. ROUTH.

Saturninus. In the books I mentioned before, Another Confessor is set before it. ROUTH.

(printed under page 605)

(84) ‹illicita facientes› · call in col 1107

(printed under page 605) (84) Illicita facientes. Mihi quidem probata est cl. Marshalli conjectura, reponentis licita facientes. ROUTH.

Doing unlawful things. I approve the conjecture of the distinguished Marshall, who restores doing lawful things. ROUTH.

(printed under page 605)

(85) ‹summum Deum› · call in col 1107

(printed under page 605) (85) Gentiles . . . summum Deum, etc. Hoc certe probat ipsius animae quamvis non Christianae testimonio Tertullianus lib. de Testimon. Animi, RIGALT. - Summum Deum. Jovem nimirum, qui pater et deorum audit. FELL.

The Gentiles … the supreme God, etc. Tertullian certainly proves this by the testimony of the soul itself, though not a Christian soul, in the book On the Testimony of the Soul. RIGAULT. — The supreme God. Jupiter, that is, who is called father of the gods as well. FELL.

(printed under page 605)

(86) ‹Zama› · call not visible in the foot image

(printed under page 605) (86) Zama. Urbs Numidiae. Azama Ptolem. A Strabone, Plinio, aliisque memorata. Hic loci Hannibal a Scipione magna strage victus. FELL.

Zama. A city of Numidia. Azama in Ptolemy. Mentioned by Strabo, Pliny and others. Here Hannibal was defeated by Scipio with great slaughter. FELL.

(printed under page 605)

(87) ‹Irenaeus› · call not visible in the foot image

(printed under page 605) (87) Irenaeus. Is in libris quos memoravi, confessor audit. ROUTH.

Irenaeus. In the books I have mentioned he is called confessor. ROUTH.

(printed under page 605)

(88) ‹Haeresis major est› · call not visible in the foot image

(printed under page 605) (88) Haeresis major est. Hoc est, major quam Ecclesia. Augustinus: Respondetur. Hoc modo dici potest, si ideo avarum Ecclesia non baptizat, quod dicatur jam baptizatus esse, avaritia major est. Hoc autem falsum est: ita ergo et illud. Lib. VII contra Donatist. ubi supra. An vero allato argumento satisfaciat, hoc responsum, viderit vir sanctus. ROUTH.

Heresy is greater. That is, greater than the Church. Augustine: It is answered. In this way it could be said that, if the Church does not baptize a covetous man because he is said to be already baptized, covetousness is greater. But this is false: so, therefore, is that. Book VII against the Donatists, as above. Whether this reply really answers the argument brought, the holy man must see. ROUTH.

(printed under page 605) (89) Faustus. Is quoque confessor appellatur in editt. ante Benedictinam secutis Erasmum qui primus haec Acta addidit. ROUTH.

Faustus. He too is called confessor in the editions before the Benedictine, which followed Erasmus, who first added these Acts. ROUTH.

(printed under page 605) (90) Therapius. Hic et pater alter post eum confessores in iisdem edd. vocantur. ROUTH.

Therapius. He and the next father after him are called confessors in the same editions. ROUTH.

(printed under page 605) (91) Bussacenis. Reponendum crediderim Byzacene. Byzacium enim Βυζακίνην appellat Ptolemaeus; cujus regionis fertilitatem miris modis effert Pli- (continues)

Of Bussacenae. I would think Byzacene should be restored. For Ptolemy calls Byzacium Byzakinē; the fertility of that region Pli[ny] extols in wonderful terms (continues)

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(89) ‹Faustus› · call in col 1108

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(90) ‹Therapius› · call in col 1108

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(91) ‹a Bussacenis› · call in col 1108

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Variorum notae. (printed under page 606)

(91) ‹anchor: on the previous page› · call on the previous page

(continued) nius non uno in loco. De hujus urbis episcopo mentio habetur in collat. Carthag. FELLUS. — In provincia est sita, quae Byzacena dicta est. ROUTH.

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(92) ‹Ab Aggya› · call in col 1109

(printed under page 606) (92) Ab Aggya. Videtur esse Aggiva, de qua habetur mentio in collat. Carthag. FELLUS . — Ms. noster Abachia, unde incertum an a Bachia, an ab Achia, legendum sit. HARDUINUS.

Of Aggya. It seems to be Aggiva, which is mentioned in the Conference of Carthage. FELL. — Our manuscript has Abachia, so that it is uncertain whether one should read a Bachia or ab Achia. HARDOUIN.

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(93) ‹Alius Victor› · call in col 1109

(printed under page 606) (93) Alius Victor. Confessoris titulo ornatus, ubi supra. Caeterum notat Harduinus, hanc esse Tenacis, qui praecessit sententiam in ms. societatis suae, illamque vicissim esse hujus Victoris. ROUTH.

Another Victor. Honoured with the title of Confessor, as above. Hardouin notes, however, that in the manuscript of his Society this judgement is that of Tenax, who preceded, and that one in turn is this Victor's. ROUTH.

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(94) ‹Ecclesia non est› · call in col 1109

(printed under page 606) (94) Ecclesia non est. Ut in superiori suffragio. Quapropter voculam una post Ecclesia, quam nescit Augustinus, hinc ejiciendam censui. ROUTH.

The Church is not. As in the preceding vote. For this reason I judged that the little word una (one) after Ecclesia, which Augustine does not know, should be removed from here. ROUTH.

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(95) ‹Verulus a Rusiccade› · call in col 1109

(printed under page 606) (95) Verulus Martyr de schismaticis Verulus (sic Felli aliorum edd.). Eo, ut videtur, loquendi genere positum, quo dicitur Ep. XLII, Repostus de extorribus; Verulus scit. martyrio nobilis, licet olim schismaticus, supra annotatum elogia haec omnia in plerisque exemplaribus omitti. FELLUS.— At potest fieri ut verba de schismaticis non nisi suffragii index marginalis fuerit. ROUTH.

"Verulus, Martyr, Verulus on schismatics" (so the editions of Fell and others). Placed, it seems, by the same turn of speech by which letter XLII says Repostus of the exiles; Verulus, that is, famous for martyrdom, though once a schismatic. It was noted above that all these encomia are omitted in most copies. FELL. — But it may be that the words on schismatics were only a marginal index of the vote. ROUTH.

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(96) ‹multo magis schismaticus› · call in col 1109

(printed under page 606) (96) Multo magis schismaticus, etc. Ita respondet Augustinus: Jam ostendimus eos habere, quia non amittunt cum recedunt; non enim recipiunt cum redeunt. Probatio est ex ipsorum Africanorum praxi, dum non rebaptizabant redeuntes ab haeresi, qui in Ecclesia fuissent prius baptizati. ROUTH.

Much more a schismatic, etc. Augustine answers thus: We have already shown that they have it, because they do not lose it when they withdraw; for they do not receive it again when they return. The proof is from the practice of the Africans themselves, since they did not rebaptize those returning from heresy who had first been baptized in the Church. ROUTH.

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(97) ‹ut sustinerem› · call in col 1109

(printed under page 606) (97) Ut custinerem. Exspectarem. Pariter Victor ab Octavo intra dicit : Exspectabam praecessorum concilium. FELLUS. — An Pudentiani verba novitas episcopatus lucem afferant illis S. Ignatii in Epist. ad Magnesios. τὴν φαινομένην νεωτερικὴν τάξιν aliis disquirendum relinquo. ROUTH.

That I might wait. That is, that I might await. Likewise Victor of Octavum says below: I was awaiting the counsel of my predecessors. FELL. — Whether Pudentianus's words the newness of my episcopate throw light on those of St Ignatius in the Letter to the Magnesians, "the apparent youthful rank", I leave to others to inquire. ROUTH.

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(98) ‹Petrus› · call not visible in the foot image

(printed under page 606) (98) Petrus. Martyris titulo, ornatus in libris editis quos dixi. ROUTH.

Petrus. Honoured with the title of Martyr in the printed books I mentioned. ROUTH.

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(99) ‹Hyppone Diarrhytorum› · call not visible in the foot image

(printed under page 606) (99) Hyppone Disarrhytorum. (Hyppo Diarrhito Fell. et alii) Plinius lib. V, cap. 4. ab oppido quod Hyponem dilutum vocant, Diarrhytum a Graecis dictum propter aquarum irrigua, situm fuisse, in littore Africano docent Plinius et Mela. Vide notas nostras ad collationem Carthaginensem. pag. 222. BALUZ.

Of Hippo Diarrhytus. (Hyppo Diarrhito in Fell and others.) Pliny, book V, ch. 4: from the town they call Hippo the Washed, named Diarrhytus by the Greeks because of its watered streams; that it lay on the African shore Pliny and Mela teach. See our notes on the Conference of Carthage, p. 222. BALUZE.

(printed under page 606) (1) Lamasba. Fellus quidem imprimendum curavit Lambesa, et ad suffragium VI occurrit Januarius a Lambase, ubi notavit vir cl. Piolemaeum habere urbem Λαμαῖσα sive Λαμβαῖσα. Sin vero Lambase hic quoque reciperetur, tum vero aut duplex unius civitatis, praeter morem, episcopus efficeretur, aut urbs cognominis fuisse statuenda foret. Quod quidem haud raro fit. Ita cum in suffragio LIII, urbs Thucca vel Tucca nominata esset, haec scripsit ad suffragium ad hoc tertium Fellus; « Tucca urbs Mauritaniae Sitif. De qua Plinius lib. V, cap. 2, et notitia Afric , alia a Tucca Terebenthina, et tertia Numidiae. « Attamen fortasse Lamasuensis Pusillus episcopus fuit, nam in Notitia 112. et in Collat. Carthag. monente Dupinio in Geographia Africae sacra, episcopatus iste provinciae Numidiae memoratur. ROUTH.

Lamasba. Fell indeed had Lambesa printed, and at vote VI there occurs Januarius of Lambaesis, where the distinguished man noted that Ptolemy has a city Lamaisa or Lambaisa. But if Lambase were accepted here too, then either one city would be given two bishops, against custom, or a city of the same name would have to be posited. This indeed happens not seldom. So, since in vote LIII the city Thucca or Tucca was named, Fell wrote this at the vote next but one: "Tucca, a city of Mauretania Sitifensis, of which Pliny speaks, book V, ch. 2, and the Notitia of Africa; another is Tucca Terebinthina, and a third is in Numidia." Yet perhaps Pusillus was bishop of Lamasba, for in the Notitia, 112, and in the Conference of Carthage, as Dupin points out in his Sacred Geography of Africa, that bishopric is recorded as belonging to the province of Numidia. ROUTH.

(printed under page 606) (2) Salvianus. Martyr appellatur, ubi supra. ROUTH.

Salvianus. He is called Martyr, as above. ROUTH.

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(98) ‹Petrus› · call in col 1110

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(99) ‹ab Hippone Diarrhytorum› · call in col 1110

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(1) ‹Pusillus a Lamasba› · call in col 1110

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(2) ‹Salvianus› · call in col 1110

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Variorum notae. (printed under page 607)

(3) ‹Clarus› · call not visible in the foot image

(printed under page 607) (3) Clarus. Confessor Clarus et Martyr Secundianus audiunt in iisdem edd., Singularis interea in hoc suffragio locutio est, credentium fidem baptizantes. ROUTH.

Clarus. In the same editions Clarus is called Confessor and Secundianus Martyr. Meanwhile the expression in this vote is unusual: baptizing the faith of believers. ROUTH.

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(4) ‹non sint consecuti› · call in col 1111

(printed under page 607) (4) Non sint consecuti. Haec una est ex lectionibus, quas tacitus induxit Baluzius. Certe nesciunt non sint, quotquot vidi Cypriani editiones Augustinusque. ROUTH.

They have not obtained. This is one of the readings that Baluze introduced silently. Certainly all the editions of Cyprian I have seen, and Augustine, know nothing of non sint (have not). ROUTH.

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(5) ‹Joannes apostolus› · call in col 1111

(printed under page 607) (5) Joannes apostolus in Epistola sua. Ante Africanum hunc episcopum Aurelium a Chullabi exstiterunt, qui secundam hanc Joannis epistolam adduxerint, Irenaeus lib. I, cap. 16, al. 13. Origenesque item, hic autem dubitantius, in Comment. suo in S. Joan. Evang. pag. 83 ed. Huetii; tum vero eamdem receperunt epistolam Auctor Fragmenti de canone S. Scripturae, Clemensque Alex., ut ad idem Fragmentum ostendo. Sed contrarium fecisse Cyprianum, etsi collegae ejus Aurelii testimonio multum in hac retribuit cl. Lardnerus, neque illud immerito, in Op. de Fide Hist. Evang., p. II, vol. IV, lib. I, c. 44, § 7, 5; inde fortasse suspiceris, quod hunc ipsum versiculum non attulit vir sanctus vel in lib. III Testimoniorum ad Quirinum, c. 78, ubi ostendere vult ex S. Scriptura, cum haereticis non esse loquendum, vel in aliis locis quamplurimis, ubi id facturum illum jure speraremus, si quidem epistolam recepisset. Porro, postquam haec annotaveram, vidi hoc monentem Anglicum interpretem cl. Marshallum, Joannis primam Epistolam sine ulla numeri distinctione ubique laudari a Cypriano, tanquam si secundam istam ignoraverit. At vero similiter excitat idem ille Cyprianus S. Pauli Epistolam ad Thessalonicenses posteriorem in Epist. sua LV, al. LIX; imo sic quoque in hoc ipso suffragio Joannis secunda Epistola ab Aurelio affertur. Errat quoque interpres idem, dum ait Tertullianum in Praescript. Haeret. bis testimonium dedisse secundae Joannis, cum id ne semel quidem ab eo factum sit neque in capp. 12 et 33, quae ab eodem Marshallo signantur; neque etiam alibi, ni fallor. ROUTH.

John the apostle in his Letter. Before this African bishop Aurelius of Chullabi there were those who cited this second letter of John: Irenaeus, book I, ch. 16, otherwise 13, and likewise Origen, though more doubtfully, in his Commentary on St John's Gospel, p. 83 of Huet's edition; and the same letter was accepted by the author of the Fragment on the Canon of Holy Scripture and by Clement of Alexandria, as I show on that same Fragment. But one might perhaps suspect that Cyprian did the contrary (though the distinguished Lardner, in the work On the Credibility of the Gospel History, part II, vol. IV, book I, ch. 44, § 7, 5, gives much weight to the testimony of his colleague Aurelius in this matter, and not undeservedly) from the fact that the holy man did not adduce this very verse either in book III of the Testimonies to Quirinus, ch. 78, where he wishes to show from Holy Scripture that one must not speak with heretics, or in very many other places where we should rightly expect him to have done so, if indeed he had accepted the letter. Further, after I had noted this, I saw that the English translator, the distinguished Marshall, points out that Cyprian everywhere cites the first Letter of John without any distinguishing number, as if he did not know of this second one. But the same Cyprian likewise cites St Paul's Second Letter to the Thessalonians [so] in his Letter LV, otherwise LIX; indeed in this very vote too the second Letter of John is adduced so by Aurelius. The same translator errs also when he says that Tertullian twice bore witness to the second [letter] of John in the Prescription against Heretics, since this was not done by him even once, neither in chs 12 and 33, which Marshall marks, nor, unless I am mistaken, anywhere else. ROUTH.

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(6) ‹Gemellis› · call not visible in the foot image

(printed under page 607) (6) Gemellis. Urbs Numidiae Antonin. Colonia Romana sub Hadriano Imp. deducta, ut Ligorius ex ejus nummo docet : AELIA HADRIANA GEMILLINA. De hoc Litteo vinetur mentio habita Epist. Cyp. LXXVI. FELLUS. — Confessoris titulus huic episcopo adjectus est in Cypriani quas dixi, editionibus. ROUTH.

Gemellae. A city of Numidia in the Antonine [Itinerary]. A Roman colony founded under the emperor Hadrian, as Ligorio shows from its coin: AELIA HADRIANA GEMILLINA. Of this Litteus mention seems to be made in Cyprian's letter LXXVI. FELL. — The title Confessor is added to this bishop in the editions of Cyprian that I mentioned. ROUTH.

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(7) ‹Illuminare› · call not visible in the foot image

(printed under page 607) (7) Illuminare Notat vir doctiss. Anglicus interpres, ἐμφατικῶς hoc dici, quia baptismus φωτισμός; illuminatio saepe appelletur. ROUTH.

To enlighten. The most learned English translator notes that this is said emphatically, because baptism is often called phōtismos, enlightenment. ROUTH.

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(8) ‹Ab Oea› · call not visible in the foot image

(printed under page 607) (8) Ab Oea. In provincia Tripolitana, uti diximus, sitam illam fuisse inter duas Syrtes docet Plinius, lib. V, cap. 4. Et tamen Ptolemaeus Sabratam, Oeam et Leptim magnam, quae certe sunt civitates provinciae Tripolitanae, locat in parva Syrte, nimirum, ut opinor, quod viciniores sint minori quam majori. Nescio autem an non Virgilius, qui libro quinto Aeneidos post inhospitam Syrtim locat desertam siti regionem intellexerit Tripolitanos vicinos inhospitae Syrti. Civitas Ocensis legendum est apud Martianum Capellam, lin. VI, non Oeensis. Ex Oea porro uxorem accepisse Apuleium docet sanctus Augustinus in epistola ad Marcellinum; et Apuleius ipse scribit se fuisse factum civem Oeensem. Vid. Cujacium lib. VIII Observat. cap. 27 BALUZIUS.

Of Oea. That it lay in the province of Tripolitana, as we said, between the two Syrtes, Pliny teaches, book V, ch. 4. And yet Ptolemy places Sabrata, Oea and Leptis Magna, which are certainly cities of the province of Tripolitana, on the Lesser Syrtis, doubtless, I think, because they are nearer the lesser than the greater. And I wonder whether Virgil, who in the fifth book of the Aeneid places beyond the inhospitable Syrtis a region deserted for thirst, did not mean the Tripolitanians, neighbours of the inhospitable Syrtis. In Martianus Capella, book VI, one should read civitas Ocensis, not Oeensis. Further, St Augustine teaches in the letter to Marcellinus that Apuleius took a wife from Oea; and Apuleius himself writes that he had been made a citizen of Oea. See Cujas, book VIII of the Observations, ch. 27. BALUZE.

(printed under page 607) (9) Sabratansis Urbs Tripolitanae. Sabrata Plinio. De hac mentio habetur in Collat. Carthag. August. lib. III contra Crescon., c. 53. et Vict. Vit. Pompeius urbis hujus episcopus, ille ipse videtur ad quem celebrem epistolam scripsit Cyprianus in causa Baptismi haereticorum, contra Stephanum. Observari poterit, ab ultima antiquitate absentibus episcopis jus suffragii non periisse, si modo alicui collegarum vices suas abeundi potestatem fecerint. Et quidem fortassis hinc non prorsus abludit illud quod dicitur (I Cor. V, 4), ut scil. episcopi Achaiae congregati synodice, in Corinthium incertum animadverterent per Ecclesiae censuras; cum absentis Apostoli spiritu. FELLUS

Of Sabrata. A city of Tripolitana. Sabrata in Pliny. It is mentioned in the Conference of Carthage, Augustine, book III against Cresconius, ch. 53, and Victor of Vita. Pompeius, bishop of this city, seems to be the very one to whom Cyprian wrote the famous letter on the question of heretics' baptism, against Stephen. It may be observed that from the remotest antiquity absent bishops did not lose the right to vote, provided they gave one of their colleagues power to act in their stead. And perhaps the saying in 1 Corinthians 5:4 is not wholly unrelated to this, namely that the bishops of Achaia, gathered in synod, should take action against the incestuous Corinthian through the Church's censures, with the spirit of the absent Apostle. FELL.

(printed under page 607) (10) Septimagnensis. Urbs Tripolitanae, ex tribus urbibus, Lraphri, Abrotono, et Tepti magna conflata Hanc memorant Plinius, Solinus, Antoninus et Ptolem. De Lepti minore superius actum. FELLUS

Of Leptis Magna. A city of Tripolitana, formed from three cities, Lraphri [so printed], Abrotonum and Tepti [so printed] Magna. Pliny, Solinus, the Antonine [Itinerary] and Ptolemy mention it. Leptis Minor was dealt with above. FELL.

(printed under page 607) (11) Cyprianus, Confessor et Martyr in editi. quas dixi praefixum est. Idemque titulus adversario Cypriani Stephano in veteribus Bedae aliorumque martyrologiis attribuitur. ROUTH.

Cyprian: Confessor and Martyr is set before the name in the editions I mentioned. The same title is given to Cyprian's adversary Stephen in the old martyrologies of Bede and others. ROUTH.

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(6) ‹Gemellis› · call in col 1112

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(7) ‹illuminare› · call in col 1112

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(8) ‹Natalis ab Oea› · call in col 1112

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(9) ‹Pompeius Sabratensis› · call in col 1112

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(10) ‹Dioga Septimagnensis› · call in col 1112

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(11) ‹Cyprianus a Carthagine› · call in col 1112

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[Below its single full-width line of text, this whole page is one note in small type across both columns, the Variorum note (12). Its opening (lemma to "a Dionysio") and the head of col 1114 ("Machinaeos" to "Zonaras de") lie above the foot images and were set from the column images (Q2b). The note runs on to the foot of page 609 (notes/n1115.md). Greek accents and a few letters uncertain at this resolution.]

(12) ‹tiam› · call printed after ‹tiam› in the full-width line at the head of the page

(12) Meam sententiam Quanquam dogmatis hujus invidia in Cyprianum nostrum imprimis rejiciatur, illud tamen non tantum 87 episcoporum Africae, Numidiae et Mauritaniae suffragiis fultum, sed longe dissitarum Ecclesiarum per Aegyptum, Asiam, et Europam sparsarum, contesseratione erat firmatum. Canon Apost. 46 dicit: Ἐπίσκοπον ἢ πρεσβύτερον αἱρετικῶν δεξαμένους βάπτισμα, ἢ θυσίαν, καθαιρεῖσθαι προστάσσομεν, τίς γὰρ συμφώνησις Χριστῷ πρὸς Βελιάρ, ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; ita etiam diu ante motam cum Stephano litem decreverant synodi Iconiensis et etiam Synadensis patres, quemadmodum discimus a Dionysio Alexandrino apud Euseb. lib. VIII, c. 7: Μεμάθηκα καὶ τοῦτο, ὅτι μὴ νῦν οἱ ἐν Ἀφρικῇ μόνον τοῦτο παρεισήγαγον, ἀλλὰ καὶ πρὸ πολλοῦ μετὰ τοὺς πρὸ ἡμῶν ἐπισκόπους, ἐν ταῖς πολυανθρωποτάταις ἐκκλησίαις, καὶ ταῖς συνόδοις τῶν ἀδελφῶν, ἐν Ἰκονίῳ καὶ Συνέδοις, καὶ παρὰ πολλοῖς τοῦτο ἔδοξεν, ὧν τὰς βουλὰς ἀνατρέπων, εἰς ἔριν καὶ φιλονεικίαν αὐτοὺς ἐμβαλεῖν οὐχ ὑπομένω. Οὐ γὰρ μετακινήσεις, φησὶν ὅρια τοῦ πλησίον σου ἃ ἔθεντο οἱ πατέρες σου. De Iconiensi synodo, eadem fere testatur Firmilianus. Totum nos jampridem in Iconio, qui Phrygiae locus est, collecti in unum convenientibus ex Galatia et Cilicia, et caeteris proximis regionibus, confirmavimus. Addit porro: Nos, veritati et consuetudinem jungimus, et consuetudini Romanorum, consuetudinem, sed veritatis opponimus: ab initio hoc tenentes quod a Christo et Apostolis traditum est, nec meminimus hoc apud nos aliquando coepisse. cum semper illic observatum sit, ut non nisi unum Deum nossemus, et sanctum Baptismum nonnisi Ecclesiae computaremus Cyprianus Epist. ad Jubaianum ait multos jam annos et longam transiisse aetatem ex quo sub Agrippino, bonae memoriae viro, convenientes in unum episcopi plurimi hoc statuerunt. Et epistola ad Quintum, non a decessore, sed Antecessoribus suis statutum affirmat. Insuper Tertullianus lib. de Baptismo, c. 15: Unus omnino Baptismus est nobis tam ex Domini Evangelio, quam ex Apostoli litteris: quoniam unus Dominus, et unum Baptisma, et una Ecclesia in coelis. Sed circa haereticos sane quid custodiendum sit digne quis retractet? Ad nos enim editum est: haeretici autem nullum habent consortium nostrae disciplinae, quos extraneos utique testatur ipsa ademptio communicationis. Non debeo in illis cognoscere quod mihi est praeceptum, quid non idem Deus est nobis et illis; nec unus Christus, id est, idem. Ideoque nec Baptismus unus, quia non idem; quem cum rite non habeant, sine dubio non habent; nec capit numerari quod non habetur. Ita nec possunt accipere, quia non habent. Pariter in lib. de Praescript. Nemo inde strui potest, unde destruitur; nemo ab eo illuminatur, a quo contenebratur. Si ad concilii Nicaeni tempora descendamus, apparebit, synodi istius Patres, contra quod plurimi contendunt, item hanc minime diremisse. Dicit quidem Hieronymus, in Dialogo contra Luciferianos, quod Nicaena synodus omnes haereticos suscepit, exceptis Pauli Samosateni discipulis. Magis tamen caute agit Augustin. qui, licet suam de Baptismo sententiam, plenario totius orbis concilio, remotis dubitationibus, firmatam, ac plenarii concilii sincerum et eliquatum esse placitum, totiusque orbis catholici consensum, porro jam in ipsa totius mundi unitate discussum, consideratum, perfectum atque firmatum: tamen, quod annotant Lovanienses. nusquam neque nomen, neque locum concilii Augustinus expressit. Credetne aliquis Nicaenos patres statuisse ut a quacunque haeresi ad Ecclesiam venientes, exceptis Pauli Samosateni asseclis, sine iterato Baptismo admitterentur? Nimirum Marcionitas, Valentinianos, Ebionitas, Carpocratianos, Machinaeos, et reliquam lernam potiore loco habitos, prae Samosateni sequacibus. Pace Balsamonis inducor ut credam, non perinde esse si Παυλιανισταὶ aut Παυλικιανοὶ, aut Παυλιανίσαντες, dicantur; sed ultimam hanc vocem praedictos Patres elegisse, ut omnes haereticos, Pauli in morem ab orthodoxa fide quoquo modo errantes, comprehenderent. Περὶ τῶν Παυλιανισάντων, εἶτα προσφυγόντων τῇ καθολικῇ Ἐκκλησίᾳ ὅρος ἐκτέθειται, ἀναβαπτίζεσθαι αὐτοὺς ἐξάπαντος. Quibus verbis diserte dicitur, qui sint per Ecclesiae repetitum Baptisma admittendi; sed ut alii sine Baptismo admitterentur, altum est silentium. Zonaras de concilio nostro Carthaginensi hoc unum annotat, quod ejus sententiae ex parte sit derogatum; siquidem οὔτε ἐπὶ αἱρετικοῖς ἐκράτησαν πᾶσιν, οὔτε ἐπὶ τοῖς σχισματικοῖς. Et in hujus assertionis probationem affert, non concilium Nicaenum, sed Constantinopolitanum primum. Certe qui post concilium Nicaenum variis in locis scripserunt Patres, quique venerandi istius consessus decreta, nec ignorasse censeadi sunt, nec contempsisse; placitum hoc minime eliquatum, discussum consideratum, perfectum atque firmatum credidere. Optatus Milevitanus, Parmeniano Donatistae, orthodoxos quasi omnium haereticorum Sacramenta ratificantes ridenti, respondens diserte, ait apud ipsos non esse Sacramenta aquam illis esse mendacem; et lib. IV et V docet generatim apud haereticos nulla esse Sacramenta. Unde Albaspinaeus hoc scholion apponit: Ego ex hoc et aliis multis locis conjicio, quod Optatus non existimat haereticos posse baptizare In hac ipsa sententia fuit Magnus Basilius, qui can. 1, de haereticis in genere dicit, Τούτοις δὲ δῆλον ὅτι ἄνευ βαπτίσματος ἡ Ἐκκλησία οὐ παραδέχεται, et can. 20. Encratitas, Saccophoros, et Apotactitas recensens, summatim ait, Ἡμεῖς μέν τοι ἑνὶ Λόγῳ ἀναβαπτίζομεν τοὺς τοιούτους· et can. 47, Οὐ δεχόμεθα οὖν αὐτοὺς εἰς τὴν Ἐκκλησίαν, ἐὰν μὴ βαπτισθῶσιν εἰς τὸ ἡμέτερον βάπτισμα. Succenturiatur istis Cyrillus Hierosolymitanus qui in praefatione ait, Εἷς Κύριος, καὶ μία πίστις, καὶ ἓν βάπτισμα. Μόνον γὰρ οἱ αἱρετικοὶ ἀναβαπτίζονται, ἐπειδὴ τὸ πρότερον οὐκ ἦν βάπτισμα. Athanas. Orat. 3 contra Arianos, de eorum Baptismo dicit: Πῶς οὐ παντελῶς κενὸν καὶ ἀλυσιτελὲς τὸ παρ' αὐτοῖς διδόμενόν ἐστι, προσποίησιν μὲν ἔχον, τῇ δὲ ἀληθείᾳ μηδὲν ἔχον πρὸς εὐσέβειαν βοήθημα. Et si praetexatur eos in nomine Patris et Filii et Spiritus sancti baptizare reponit. Ὥσπερ δὲ ἄλλο ἐστὶ κτίσμα παρὰ τὸν Υἱόν, οὕτως ἄλλο ἂν εἴη τῆς ἀληθείας τὸ παρ' αὐτῶν νομιζόμενον δίδοσθαι, κἂν τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, διὰ τὸ γεγραμμένον, ὀνομάζειν προσποιῶνται. Ait porro: Πολλαὶ γοῦν καὶ ἄλλαι αἱρέσεις λέγουσι τὰ ὀνόματα μόνον, μὴ φρονοῦσαι δὲ ὀρθῶς, ὡς εἴρηται, μηδὲ τὴν πίστιν ὑγιαίνουσαν, ἔχουσαι, ἀλυσιτελὲς ἔχουσι καὶ τὸ παρ' αὐτῶν διδόμενον ὕδωρ λειπόμενον εὐσεβείᾳ, ὥστε καὶ τὸν ῥαντιζόμενον παρ' αὐτῶν ῥυπαίνεσθαι μᾶλλον ἐν ἀσεβείᾳ, ἢ λυτροῦσθαι. Et inter eos qui integram baptismatis formulam servant, recencet Manichaeos Phrygas, ac Paulianitas. Adeo nondum invaluit concilii Arelatensis I decretum, cui Augustinus se addixit: Si quis ab haeresi venerit interrogent eum Symbolum; et si perviderint eum in Patre et Filio et Sp. sancto esse baptizatum manus ei tantum imponatur, Concilium quidem Constantinopolitanum canone 7, haec ex parte Arianis, Novatianis, Quartadecimanis et Apollinaristis; ut Chrismate solum adhibito in Ecclesiam admitterentur: sed ex adverso ab iis decretum, quod Eunomianos, Montanistas, Sabellianos, καὶ τὰς ἄλλας πάσας αἱρέσεις, πάντας τοὺς ἐξ αὐτῶν θέλοντας προστίθεσθαι τῇ ὀρθοδοξίᾳ, ὡς Ἕλληνας (continues)

My opinion. Although the odium of this doctrine is cast above all on our Cyprian, it was nevertheless not only supported by the votes of 87 bishops of Africa, Numidia and Mauretania, but had been confirmed by the concord of churches far apart, scattered through Egypt, Asia and Europe. Apostolic Canon 46 says: "We order that a bishop or presbyter who has accepted the baptism or the sacrifice of heretics be deposed; for what concord has Christ with Belial, or what part has a believer with an unbeliever?" So too, long before the dispute with Stephen was raised, the fathers of the synod of Iconium and also of that of Synnada had decreed it, as we learn from Dionysius of Alexandria in Eusebius, book VIII [so printed; the passage is in book VII], ch. 7: "I have learned this too, that it is not only now that those in Africa have introduced this practice, but long ago, under the bishops before us, in the most populous churches and in the synods of the brethren, at Iconium and Synnada, and among many others, this was decided; and I do not bear to overturn their counsels and cast them into strife and contention. For, it says, you shall not move your neighbour's boundaries, which your fathers set." Firmilian bears almost the same witness about the synod of Iconium: We long ago, gathered together at Iconium, which is a place in Phrygia, with those who assembled from Galatia and Cilicia and the other neighbouring regions, confirmed the whole of it. He adds further: We join custom to truth, and to the custom of the Romans we oppose custom, but the custom of truth: holding from the beginning what was handed down by Christ and the Apostles; nor do we remember that this ever began among us, since it has always been observed there that we knew only one God, and reckoned holy baptism to belong only to the Church. Cyprian says in the Letter to Jubaianus that many years and a long age have now passed since very many bishops, assembling under Agrippinus, a man of good memory, decreed this. And in the letter to Quintus he affirms that it was decreed not by a predecessor but by his forerunners. Moreover Tertullian, in the book On Baptism, ch. 15: We have altogether one baptism, as much from the Lord's Gospel as from the Apostle's letters: for there is one Lord, and one baptism, and one Church in the heavens. But what is to be kept with regard to heretics, someone may well reconsider? For it was published for us: but heretics have no share in our discipline, and the very withdrawal of communion testifies that they are outsiders. I ought not to recognize in them what has been enjoined on me, because they and we do not have the same God, nor one Christ, that is, the same. And therefore not one baptism either, because not the same; and since they do not have it rightly, without doubt they do not have it; nor can what is not had be counted. So they cannot receive it either, because they do not have it. Likewise in the book On Prescription: No one can be built up from that by which he is pulled down; no one is enlightened by him by whom he is darkened. If we come down to the time of the council of Nicaea, it will appear that the Fathers of that synod, contrary to what most contend, did not at all settle this question either. Jerome indeed says, in the Dialogue against the Luciferians, that the synod of Nicaea received all heretics except the disciples of Paul of Samosata. But Augustine acts more cautiously: although [he says] that his view on baptism was confirmed, all doubts removed, by a plenary council of the whole world, and was the sound and clarified decision of a plenary council and the consensus of the whole Catholic world, and further already discussed, considered, perfected and confirmed in the very unity of the whole world: yet, as the Louvain editors note, Augustine nowhere stated either the name or the place of the council. Will anyone believe that the Nicene fathers decreed that those coming to the Church from any heresy whatever, except the followers of Paul of Samosata, should be admitted without a repeated baptism? The Marcionites, namely, the Valentinians, Ebionites, Carpocratians, Manichaeans [printed Machinaeos] and the rest of the Lernaean brood, held in a better position than the followers of the Samosatene? With Balsamon's leave, I am led to believe that it is not all one whether they are called Paulianists or Paulicians or "those who have Paulianized"; but that the aforesaid Fathers chose this last word in order to include all heretics who stray in any way whatever from the orthodox faith after the manner of Paul: "Concerning those who have Paulianized and then taken refuge in the Catholic Church, a decree has been set forth that they are by all means to be rebaptized." In these words it is expressly stated who are to be admitted through the Church's repeated baptism; but as to others being admitted without baptism, there is deep silence. Zonaras notes only this about our council of Carthage, that its judgement was in part set aside, since "they did not prevail in the case of all heretics, nor in that of the schismatics." And in proof of this assertion he cites not the council of Nicaea but the first council of Constantinople. Certainly the Fathers who wrote in various places after the council of Nicaea, and who must be thought neither to have been ignorant of the decrees of that venerable assembly nor to have despised them, did not believe this decision clarified, discussed, considered, perfected and confirmed. Optatus of Milevis, answering the Donatist Parmenian, who mocked the orthodox as if they ratified the sacraments of all heretics, says expressly that among them there are no sacraments, their water is a lie; and in books IV and V he teaches generally that among heretics there are no sacraments. Hence Aubespine adds this scholion: I conjecture from this and many other passages that Optatus does not think heretics can baptize. Basil the Great held this very view; in canon 1 he says of heretics in general, "It is plain that the Church does not receive these without baptism"; and in canon 20, listing the Encratites, Saccophori and Apotactites, he says in sum, "We, in a word, rebaptize such people"; and in canon 47, "We do not, then, receive them into the Church unless they are baptized into our baptism." To these is added as a reserve Cyril of Jerusalem, who says in the preface [to the Catecheses], "One Lord, and one faith, and one baptism. For only the heretics are rebaptized, since the former was not baptism." Athanasius, Oration 3 against the Arians, says of their baptism: "How is what is given among them not utterly empty and unprofitable, having a pretence, but in truth no help towards godliness?" And if it is pleaded that they baptize in the name of the Father and of the Son and of the Holy Spirit, he replies: "As a creature is something other than the Son, so what is thought to be given by them would be something other than the truth, even if, because it is written, they pretend to name the name of the Father and of the Son." He says further: "Many other heresies too speak the names only, but, not thinking rightly, as has been said, nor having the faith sound, they have unprofitable even the water given by them, lacking godliness, so that the one sprinkled by them is rather defiled in ungodliness than redeemed." And among those who keep the whole formula of baptism he lists the Manichaeans, Phrygians and Paulianists. So far was the decree of the first council of Arles, to which Augustine subscribed, from having yet prevailed: If anyone comes from heresy, let them question him on the Creed; and if they see that he has been baptized in the Father and the Son and the Holy Spirit, let hands only be laid on him. The council of Constantinople, indeed, in canon 7, [decreed] this in part for the Arians, Novatians, Quartodecimans and Apollinarists, that they be admitted to the Church with chrism alone; but on the other hand it decreed that the Eunomians, Montanists, Sabellians, "and all the other heresies, all of them who wish to join themselves to orthodoxy, [we receive] as pagans" (continues)

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(continued) δεχόμεθα, καὶ τὴν πρώτην ἡμέραν ποιοῦμεν αὐτοὺς Χριστιανοὺς, τὴν δὲ δευτέραν κατηχουμένους, εἶτα τῇ τρίτῃ ἐξορκίζομεν μὲν αὐτοὺς, μετὰ τοῦ ἐμφυσᾶν τρίτον εἰς τὸ πρόσωπον, καὶ εἰς τὰ ὦτα. Καὶ οὕτως κατηχοῦμεν αὐτοὺς, καὶ ποιοῦμεν χρονίζειν εἰς τὴν ἐκκλησίαν, καὶ ἀκροᾶσθαι τῶν Γραφῶν, καὶ τότε αὐτοὺς βαπτίζομεν. Utrum ex paritatis ratione, qui non gravius errarunt Arianis, Macedonianis, reliquisque enumeratis haereticis, canonis hujus virtute per Chrisma in Ecclesiam sint admittendi, non obstantibus verbis illis generatim perstringentibus τὰς ἄλλας πάσας αἱρέσεις, minime dixerint: certe Balsamon in focum, credidit ὅτι πάντες οἱ βαπτιζόμενοι εἰς μίαν κατάδυσιν πάλιν βαπτίζονται. Quanquam non ita multo post, Gregorius M. trinam mersionem ex Hispania proscripsit, dicens lib. I Epist. 41: Ne dum quod faciebant, faciunt, nostrum se morem vicisse glorientur. Quae ejus sententia, a quarat Toletana synodo confirmata erat. Ubi decretum, Simplam teneamas Baptismi mersionem. Agnosco gravem et diuturnam de haereticorum Baptismo controversiam, egregiis D. Augustini scriptis feliciter tandem aliquando discussam, et, ut ejus verbo utar, eliquatam; cujus invictis rationibus cessit, qua patet Christianus orbis; et unam fidem saltem de Baptismo habuit, quod et unicum agnovit semper, donec hoc nostro saeculo Anabaptistarum furores; non ecclesiarum modo, sed etiam gravissimo rerum publicarum damno recruduerunt. Promptum est dicere, Canone 8 concilii Nicaeni decretum: Περὶ τῶν ὀνομαζόντων μὲν αὐτοὺς Καθαροὺς ποτε προσερχομένων δὲ τῇ καθολικῇ καὶ ἀποστολικῇ Ἐκκλησίᾳ, ὥστε χειροθετουμένους αὐτοὺς, μένειν οὕτως ἐν τῷ κλήρῳ. Nimirum ut Novatiani non tantum pro Christianis, sed etiam, si ad clerum admissi, pro clericis habeantur. Novatianis quidem eo promptior venia, quia, ut ait Balsamon περὶ τὴν πίστιν μὴ σφαλλόμενοι, ἀλλ' ὡς ἀσυμπαθεῖς κατακρινόμενοι. Sed si perpendantur quae canonibus sequentibus, scil. nono et decimo habentur, scil. quod graviorum criminum rei, aut etiam lapsi, si ad sacros ordines promoveri contingat τούτους ὁ κανὼν οὐ προσίεται, et γνωσθέντες καθαιροῦνται, suspicabitur hos tres canones, non de admissione in Ecclesiam quidquam statuere; sed de gradu ecclesiastico suscepto, aut retinendo, aut amittendo praescribere: nimirum ut ordines, sive per surreptionem, sive alias collati hominibus olim Novatianarum partium Καθαροῖς ποτε, rari habeantur: criminum vero graviorum, aut apostasiae compertis concessi, prorsus irriti aestimentur. Sed nihil statuo. Unum observare liceat. D. Augustinum qui in Baptismi negotio Cypriani auctoritate plurimum premebatur, causae suae adversus tam grave praejudicium, unicum fere praesidium petivisse, quod diceret, nihil ab Ecclesia eo usque definitum, et proinde Cypriani errorem qui decessorum placitis et decretis mordicus insistebat, extra noxam fuisse: praesertim cum neminem condemnaret qui alibi gentium agens, ubi canones isti non obtinuerant, ecclesiae suae moribus uteretur. FELL· — Post lecta egregia ista, addas ea utiliter, quae Pearsonius de Afris eadem sententia perstantibus posuit in Annal. Cyprian. ad an 247, sect. II et III. De haereticorum autem Baptismo aliquo alia praetera supra, cum ad initium Concil Carthag. V. et hujus ipsius synodi, tum alibi, annota sunt.

Caeterum cl. Marshallus, Cypriani interpres, qui de septimo hoc Cyprianico concilio eruditam Dissertationem Cypriano suo adjecit, inter alia multa hoc duo probare pluribus argumentis aggressus est. […] ptismo istiusmodi vel irritos vel firmatos habere: quanquam multum inter se discrepaverint veteres illi de eo quod ab Ecclesia fieri oporteret. Ad posterius hoc quod attinet, an istaec quaestio ad disciplinam magis quam ad fidem pertinere olim censeretur, alii viri doctissimi recte dubitarunt: et si non ita se invicem violari fidem alterutra pars putaverit, ut haereticos esse adversarios judicaret. Vide inter alios Joannem Placette V. D. in Observatt. Historico-Eccles. p. 102--114. Disertim quidem ait Augustinus lib. V de Baptismo, cap. 25, vicisse pacem Christi in cordibus eorum (Stephani et Cypriani), ut in tali disceptatione nullum inter eos malum schismatis oriretur. At interea Piacettio visum est Stephanum re ipsa excommunicasse dissentientes; quod quidem verisimile facit locus Firmiliani supra adductus ad pag. 152. Tempore tamen Xysti, successoris Stephani, quem bonum et pacificum sacerdotem Pontius Cypriani diaconus in Vita magistri sui appellat, et cujus martyrium ipse commemorat in epistola LXXXII, al. LXXX, Cyprianus, lites istae consopitae fuisse videntur. Sed haec hactenus. Constat utique patrocinatum esse praesulem Romanum veteri saltem Occidentalium consuetudini, non modo traditionis quam apostolicam esse credidit, conservandae causa, sed etiam metu rebaptizandi seu frustra iterandi Baptismum, quem οἱ ὁμόφρονες Stephano unum esse aiebant secundum sacras Lttteras, quod refert Cyprianus in Epistola ad Quintum, p. 126, aliique nonnulli loci ostendunt. At utinam Stephanus in re, ut cum Augustino loquar, a tota Ecclesia nondum decisa. similiter atque eadem de re agere secum statuit S. Dionysius Alexandrinus in epistola, quam supra ad p. 175, affert Fellus, ad Philemonem Romanum scripta magnas et frequentissimas Ecclesias εἰς ἔριν καὶ φιλονεικίαν ἐμβαλεῖν non sustinuisset. ROUTH. Epistola quae ad Jubianum Graeci pro epistola ad Jubaianum, illam ad Januarium supposuere, et tanquam canonem concilii hujus eam totam inserebant suis codicibus. Ita dicunt, synodum hanc πασῶν τῶν συνόδων προγενεστέραν, et celebratam ἐπὶ Δεκίου βασιλέως, porro Novatum presbyterum Romanum, Novatianae haeresi originem atque nomen dedisse. Ita errorem errori cumulant, inter alios, Balsamon et Zonaras; et solemne est Orientalibus fere universis, in rebus Occidentalium perpetuo hallucinari. FELL. — De nomine quidem haeresiarchae Romani, nam Novatum presbyterum Carthaginensem Graeci haud cogitabant, utrum fuerit Novatus, an potius Novatianus, dictum supra est ad S. Cornelii epistolas, p. 19. Caeterum epistola illa ad Januarium ad Concil. V Carthaginense pertinet, quae, cum nomine concilii scripta fuerit, a me supra allata est. ROUTH.

(continued) "and on the first day we make them Christians, and on the second catechumens; then on the third we exorcize them, breathing three times on the face and on the ears. And so we catechize them, and make them spend time in the church and hear the Scriptures, and then we baptize them." Whether, on the ground of parity, those who erred no more gravely than the Arians, Macedonians and the other heretics listed are to be admitted into the Church through chrism by virtue of this canon, notwithstanding those words that sweep in generally "all the other heresies", they did not at all say: certainly Balsamon, into the fire [?], believed "that all who are baptized with a single immersion are baptized again." Although not so very long afterwards Gregory the Great proscribed the triple immersion in Spain, saying in book I, Letter 41: Lest, while they do what they used to do, they boast that they have overcome our custom. This judgement of his was confirmed by the fourth synod of Toledo, where it was decreed: Let us hold the single immersion of baptism. I acknowledge that the serious and long-standing controversy over the baptism of heretics was at last happily settled by the excellent writings of St Augustine and, to use his word, clarified; to his invincible reasons the Christian world, as far as it extends, yielded; and it held one faith at least concerning baptism, which it always recognized as single, until in this age of ours the frenzies of the Anabaptists broke out again, to the very grave harm not only of the churches but also of the commonwealths. It is easy to say that canon 8 of the council of Nicaea decreed: "Concerning those who once called themselves Cathari [the Pure] but come over to the catholic and apostolic Church, that, having had hands laid on them, they remain thus in the clergy." That is, so that the Novatians are held not only as Christians but also, if admitted to the clergy, as clerics. Pardon was the readier for the Novatians because, as Balsamon says, "they did not err about the faith, but were condemned as unmerciful." But if one weighs what is in the following canons, namely the ninth and tenth, that if men guilty of graver crimes, or even the lapsed, happen to be promoted to holy orders, "the canon does not admit them", and "when found out they are deposed", one will suspect that these three canons lay down nothing about admission into the Church, but prescribe about ecclesiastical rank received, retained or lost: namely that orders conferred, whether by stealth or otherwise, on men formerly of the Novatian party, "once Cathari", be held valid [so read; printed rari], but those granted to men found guilty of graver crimes or of apostasy be reckoned wholly void. But I settle nothing. Let one thing be observed: St Augustine, who in the matter of baptism was hard pressed by Cyprian's authority, sought almost the single defence of his cause against so weighty a precedent in saying that nothing had been defined by the Church up to that time, and that Cyprian's error, who held fast to the views and decrees of his predecessors, was therefore without guilt: especially since he condemned no one who, living elsewhere among peoples where those canons had not prevailed, followed the customs of his own church. FELL. — After reading these excellent remarks, you may usefully add what Pearson set down about the Africans who persisted in the same view, in the Annales Cypriani under the year 247, sections II and III. Other things besides on the baptism of heretics have been noted above, both at the beginning of Council of Carthage V and of this very synod, and elsewhere.

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(printed under page 609) (13) Adversarios Christi Addidit particulam et ante adversarios ex suis fortasse sumptam codicibus Baluzius, sed caeteras editiones, Augustinum, Graecamque Interpretationem, hic quidem magis sequendas esse duxi. ROUTH.

Adversaries of Christ. Baluze added the particle et (and) before adversarios, perhaps taken from his manuscripts; but here I judged that the other editions, Augustine and the Greek Version were rather to be followed. ROUTH.

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(printed under page 609) (14) Christiani Zonarae Scholium ad Graecam Concilii interpretationem; Αὗται μὲν οὖν αἱ γνῶμαι (continues)

Christians. Zonaras's scholium on the Greek version of the Council: "These, then, are the judgements" (continues)

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(14) ‹Christiani› · call in col 1116 (note text set in notes/n1115.md)

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- "Exstat hoc concilium ad p. 329, edit. Benedictinae S. Cypriani." (italic, after the last opinion): set in the part on its own line, marked editors' matter.