PL 4 · cols. 651–676

Cyprianus, Ad Fortunatum de exhortatione martyrii

Editors' preface

EPISTOLA AD FORTUNATUM DE EXHORTATIONE MARTYRII.

LETTER TO FORTUNATUS ON THE EXHORTATION TO MARTYRDOM.

PRAEFATIO.

Preface.

I. Desiderasti, Fortunate carissime, ut, quoniam persecutionum et pressurarum pondus incumbit, et in fine atque in consummatione mundi antichristi tempus infestum appropinquare jam coepit, ad praeparandas et corroborandas fratrum mentes de divinis Scripturis hortamenta componerem, quibus milites

I. You desired, dearest Fortunatus, that, since the weight of persecutions and afflictions lies upon us, and at the end and consummation of the world the hostile time of Antichrist has now begun to draw near, I should compose from the divine Scriptures exhortations for preparing and strengthening the minds of the brethren, with which

Editors' notes and page, col. 651

Footnotes

(a) ‹anchor: DE EXHORTATIONE MARTYRII› · call in title (cols 651-652)

De bono martyrii. Lege in pace, frater charissime, hisque temporibus nostra tempora conferens, tacitus ingemisce NC. 2.

"On the good of martyrdom." Read in peace, dearest brother, and, comparing our times with those times, groan in silence. NC. 2.

LECTIONES VARIANTES. (printed under page 319)

(b) ‹anchor: in consummatione› · call in col 651

In finem et consummationem Bod. 1. 4.

"Unto the end and consummation": Bodleian MSS 1, 4.

(printed under page 319)

Ad praeparandas fratrum Foss. 1.

"To prepare the [minds] of the brethren": Fossatensis MS 1.

STEPH. BALUZII NOTAE. (Baluze, on the title) ‹anchor: AD FORTUNATUM› · no call; general note Quamvis dubitari non possit quin hic liber sit sancti Cypriani, cui adscribitur in omnibus antiquis codicibus et editionibus, vetus tamen error qui irrepsit in antiquas editiones Epistolarum sancti Hieronymi, persuasit Mariano Victorio, ut observavit etiam Baronius, illum esse sancti Hilarii, episcopi Pictaviensis, argumento etiam sumpto ex stylo; cum tamen alii contendant stylum auctoris istius libri congruere cum stylo Cypriani, non congruere cum stylo Hilarii. Pravam lectionem quae irrepserat in Epistolas Hieronymi sustulit diligentia virorum clarissimorum Domni Petri Coustant et Domni Joannis Martianay, monachorum ordinis sancti Benedicti, qui testantur veram ac genuinam lectionem quae in nova Operum sancti Hieronymi editione habetur exstare in omnibus codicibus manuscriptis, nullo excepto. Unde autem ortus sit hic error divinare conatus est Latinus Latinius, et puto divinasse. Conjecit enim vir doctissimus scriptum fuisse in margine cujusdam libri ad Fortunatum, ut haec nota responderet nomini Cypriani, idque postea in contextum temere relatum et non suo loco positum. Esse autem Cypriani hunc etiam, praeter alia argumenta, probatur, quod Hincmarus archiepiscopus Remensis, ut in margine observavit Sirmondus, in libro de Praedestinatione pag. 73, refert ex Cypriano locum quemdam ex libro II Paralipomenon, qui exstat in capite octavo hujus operis Cyprianici. Quod autem Pearsonius in Annalibus Cyprianicis contendit illud non esse Cypriani, sed auctoris Cypriano junioris, ei non possum assentiri, cum nullas bonas rationes afferat pro asserenda illa sua opinione. Falsus est autem Pamelius scribens primam libri istius editionem deberi Rembolto. Habetur enim in editione Spirensi, ut recte monuerunt Angli, et in veteri Veneta. (PRAEFATIO. Titulus iste et sequens, CAPITULA LIBRI SEQUENTIS, desumuntur ex editione Oxoniensi, in qua tamen nihil reperitur ut undenam accipiantur innotescat. EDD.)

Although there can be no doubt that this book is Saint Cyprian's, to whom it is ascribed in all the ancient manuscripts and editions, an old error that crept into the early editions of the Letters of Saint Jerome persuaded Marianus Victorius, as Baronius also observed, that it was by Saint Hilary, bishop of Poitiers, an argument being drawn also from the style; though others maintain that the style of this book's author agrees with Cyprian's style, not with Hilary's. The corrupt reading that had crept into Jerome's Letters was removed by the diligence of those most distinguished men Dom Pierre Coustant and Dom Jean Martianay, monks of the Order of Saint Benedict, who attest that the true and genuine reading, which stands in the new edition of Saint Jerome's Works, is found in all the manuscripts without exception. Where the error arose Latinus Latinius tried to divine, and I think he divined rightly. That most learned man conjectured that in the margin of some copy "to Fortunatus" had been written, so that this note answered to Cyprian's name, and that it was later rashly taken into the text and set in the wrong place. That this [book] is Cyprian's is proved, among other arguments, by the fact that Hincmar, archbishop of Reims, as Sirmond observed in the margin, in his book On Predestination, p. 73, quotes from Cyprian a passage from the second book of Chronicles (Paralipomenon) which stands in the eighth chapter of this work of Cyprian's. As for Pearson's contention in his Annales Cyprianici that it is not Cyprian's but by an author later than Cyprian, I cannot agree with him, since he brings no good reasons for maintaining that opinion of his. Pamelius, moreover, is mistaken in writing that the first edition of this book is owed to Rembolt; for it is found in the Speyer edition, as the English [editors] rightly noted, and in the old Venetian one. (PREFACE. This title and the next, CHAPTERS OF THE FOLLOWING BOOK, are taken from the Oxford edition, in which, however, nothing is found to show where they were taken from. EDITORS.)

(Baluze, I) ‹anchor: Jam coepit› · no call; keyed to §I, col 651 I. — Jam coepit. Quamvis non constituerim reddere rationem omnium mutationum a me factarum in Operibus sancti Cypriani, putavi tamen reddere me debere in hoc loco, licet res sit exigui momenti, ne quis putare possit me vocem jam studio contradicendi posuisse pro nunc. Feci ergo quia omnes libri veteres et omnes veteres editiones exhibent hanc lectionem.

I. — "Has already begun." Though I have not undertaken to give an account of all the changes I have made in the Works of Saint Cyprian, I thought I ought to give one in this place, though the matter is of slight moment, lest anyone should think I put the word "jam" (already) in place of "nunc" (now) from a desire to contradict. I did it, then, because all the old manuscripts and all the old editions give this reading.

(printed under page 319)

Editors' prose

(none, the title band of page 319 is set in layer 1 at the head of col 651)

Page

running head: 651 DIVI CYPRIANI (cut off at the right edge)
marginal letters: A debita quando et ipse dimiseris; B ptum erat cohaerentem (in the variorum notes, not set); C I. Desiderasti, Fortunate carissime; D Pictaviensis, argumento etiam sumpto (in Baluze's notes, not set)
old-edition numerals: (none)
other: a full-width band stands across cols 651/652 in mid-page: the paragraphs above it in both columns (2 in col 651, 1 in col 652) are the end of the previous work and are not set in this unit (cut on receipt); the band itself (its title lines) is not set by the volunteer page: it is set here, at the head of col 651, with full_width
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at the title band and PRAEFATIO.

PL 4:652

Christi ad coeleste et spiritale certamen animarem. Obtemperandum fuit desiderio tuo tam necessario, ut, quantum sufficit mediocritas nostra auxilio divinae inspirationis instructa, quasi arma ac munimenta quaedam pugnaturis fratribus de praeceptis Dominicis promerentur. Parum est enim quod Dei plebem

soldiers of Christ for the heavenly and spiritual contest I should rouse. Your desire, so necessary, had to be complied with, so that, as far as our mediocrity, furnished with the help of divine inspiration, suffices, arms as it were and certain defences might be brought forth from the Lord's precepts for the brethren who are about to fight. For it is too little that God's people

Editors' notes and page, col. 652

Page

running head: DIVI CYPRIANI 652 (beginning of running head cut off at left edge)
marginal letters: A mittit. Cogita quod filii Dei; B natus est postquam parentes (in the Variorum notae at the foot); C lites Christi ad coeleste; D auctoris Cypriano junioris (in Baluze's notes at the foot)
old-edition numerals: (none)
other: column begins mid-word with "lites" in the Praefatio (rest of "mi-lites" from the left column); column ends mid-word "ple-" (continues in col. 653). Full-width title "AD FORTUNATUM / DE EXHORTATIONE MARTYRII", cut off at the left edge, stands after the apparatus of the preceding treatise and above PRAEFATIO; not set. Editors' matter set: heading "PRAEFATIO." (per Baluze's note, a title taken from the Oxford edition), set as fully visible. UNSURE: "promerentur" printed (perhaps for depromerentur); set as printed. Lectiones variantes, Variorum notae and Baluze's notes at the page foot not set.
other: the 1 paragraph(s) of this column above the full-width band are set under col 651 (reading order, moved on receipt)
other: what stands in this column before lites is set elsewhere (see the order's BOUNDARY); not set here
other: the word plebem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 653

PL 4:653

classico nostrae vocis erigimus, nisi credentium fidem et dicatam Deo devotamque virtutem divina lectione firmemus.

we rouse by the trumpet-call of our voice, unless we strengthen by the divine reading the faith of believers and their valour dedicated and devoted to God.

II. Quid autem potius aut majus curae nostrae ac sollicitudini congruit, quam ut commissum nobis divinitus populum et exercitum in castris caelestibus constitutum adversus diaboli tela et jacula exhortationibus assiduis praeparemus? Neque enim idoneus potest esse miles ad bellum qui non exercitatus prius in campo fuerit, aut qui agonisticam coronam quaerit adipisci in stadio coronabitur, nisi usum et peritiam virium ante meditetur. Adversarius vetus est et hostis antiquus cum quo praelium gerimus; sex millia annorum jam pene complentur ex quo hominem diabolus impugnat. Omnia genera tentandi et artes atque insidias dejiciendi usu ipso vetustatis edidicit. Si imparatum invenerit militem Christi, si rudem, si non sollicitum ac toto corde vigilantem, circumvenit nescium, fallit incautum, decipit imperitum. Si vero quis Dominica praecepta custodiens et fortiter Christo adhaerens contra eum steterit, vincatur necesse est, quia Christus, quem confitetur, invictus est.

II. But what is more fitting or more important for our care and solicitude than to prepare by constant exhortations the people divinely entrusted to us, the army stationed in the heavenly camp, against the weapons and darts of the devil? For neither can he be a soldier fit for war who has not first been trained on the field, nor will he who seeks to obtain the athlete's crown be crowned in the stadium, unless he first practises the use and skill of his strength. The adversary with whom we wage battle is an old one and an ancient enemy; six thousand years are now almost completed since the devil began to assail man. Every kind of tempting, and the arts and snares for casting down, he has learned by the very practice of long age. If he finds the soldier of Christ unprepared, if untrained, if not careful and watchful with his whole heart, he circumvents him in his ignorance, deceives him off his guard, cheats him in his inexperience. But if anyone, keeping the Lord's precepts and cleaving bravely to Christ, stands against him, he must needs be conquered, because Christ, Whom that man confesses, is unconquered.

III. Ac, ne in longum sermonem meum extenderem, frater charissime, et audientem vel legentem styli latioris copia fatigarem, compendium feci; ut, propositis titulis, quos quis et nosse debeat et tenere, capitula Dominica subnecterem et id quod proposueram divinae lectionis auctoritate solidarem, ut non tam tractatum meum videar tibi misisse quam materiam tractantibus praebuisse. Quae res in usum singulis proficit utilitate majore. Nam, si confectam et paratam jam vestem darem, vestis esset mea, qua alius uteretur, et forsitan non pro habitudine staturae et corporis res alteri facta minus congruens haberetur. Nunc vero de agno per quem redempti ac vivificati sumus, lanam ipsam et purpuram misi; quam cum acceperis, tunicam tibi pro voluntate conficies, et plus ut in domestica tua atque in propria veste laetaberis, et caeteris quoque ut conficere et ipsi pro arbitrio suo possint quod misimus exhibebis, ut, vetere illa nuditate contecta, perferant omnes indumenta Christi, coelestis gratiae sanctificatione vestiti.

III. And so, that I might not draw out my discourse at length, dearest brother, nor weary the hearer or reader with the abundance of a broader style, I have made a compendium; so that, with headings set out which each one ought both to know and to hold, I might attach the Lord's chapters and establish what I had proposed by the authority of the divine reading, in such a way that I may seem to have sent you not so much a treatise of my own as to have furnished material to those who treat of these things. This approach serves each one in use with greater profit. For if I were to give a garment already made and ready, the garment would be mine, which another would use, and perhaps, not being suited to the build of the stature and body, the thing once made would be found less fitting for the other. But as it is, I have sent the very wool and purple from the Lamb through Whom we have been redeemed and given life; when you have received it, you will make yourself a tunic as you wish, and you will rejoice the more as in a garment of your own household and your own, and you will show what we have sent to the rest also, so that they too may be able to make it up according to their own judgement, in order that, that old nakedness being covered, all may wear the garments of Christ, clothed with the sanctification of heavenly grace.

IV. Necnon et illud consilium, frater charissime,

IV. Moreover also that counsel, dearest brother,

Editors' notes and page, col. 653

Footnotes

LECTIONES VARIANTES. (printed under page 320)

(a) ‹anchor: not visible in the foot image› · call in col 653

Quam commissum, etc., praeparare Ebor. Lam. Lin. NC. 1. Voss. 1, 2.

"How [great is] what has been committed, etc., to prepare": York MS, Lambeth MS, Lincoln MS, NC. 1, Vossius MSS 1, 2.

(printed under page 320)

(b) ‹anchor: not visible in the foot image› · call in col 653

Aut quis Bod. 1.

"Or who": Bodleian MS 1.

(printed under page 320)

Bellum gerimus Lin. geritur Bod. 1.

"We wage war": Lincoln MS; "is waged": Bodleian MS 1.

(printed under page 320)

(d) ‹anchor: not visible in the foot image› · call in col 653

Si non sollicito Ar. Lam. Ebor. Ver. Voss. 3.

"If not with anxious ...": Ar., Lambeth MS, York MS, Ver., Vossius MS 3.

(printed under page 320)

(e) ‹anchor: not visible in the foot image› · call in col 653

Decipit imparatum Lam. NC. 1. Ebor. MR.

"Deceives the unprepared": Lambeth MS, NC. 1, York MS, MR.

(printed under page 320)

(f) ‹anchor: not visible in the foot image› · call in col 653

Christi vestigiis adhaerens Oxon.

"Clinging to the footsteps of Christ": Oxford edition.

(printed under page 320)

(g) ‹anchor: quos quis› · call in col 653

Quos quisquis Bod. 1, 3.

"Which whoever": Bodleian MSS 1, 3.

(printed under page 320)

(h) ‹anchor: jam vestem› · call in col 653

Vestem misissem Ver.

"Had I sent a garment": Ver.

(printed under page 320)

(i) ‹anchor: pro habitudine staturae› · call in col 653

Habitu staturae Voss. 1, 3.

"To the build of the stature": Vossius MSS 1, 3.

(printed under page 320)

(j) ‹anchor: plus ut in› · call in col 653

Et plus in Bod. 3, 4.

"And more in": Bodleian MSS 3, 4.

(printed under page 320)

(k) ‹anchor: not visible in the foot image› · call in col 653 or 654

Praeparemus instruentes Ver.

"Let us prepare, instructing": Ver.

(printed under page 320)

(l) ‹anchor: not visible in the foot image› · call in col 653 or 654

Baptisma passionis in quo Deus et Christus ejus exultant Lam. Ebor. NC. 1, Ar. Ben. Bod. 1.

"The baptism of suffering, in which God and his Christ exult": Lambeth MS, York MS, NC. 1, Ar., Ben., Bodleian MS 1.

(printed under page 320)

Page

running head: 653 EPISTOLA AD FORTU[NATUM] (cut off at the image edge)
marginal letters: A bem classico nostrae vocis erigimus; B dias dejiciendi usu ipso vetustatis; C singulis proficit utilitate majore; D Quam commissum, etc. (beside the first line of the Lectiones variantes, not set)
old-edition numerals: 262 after commissum (printed as a small superior figure)
other: column begins with the fragment "bem" of a word broken from the preceding column; "aut qui agonisticam coronam quaerit adipisci in stadio coronabitur" set as printed despite its awkward syntax; full-width headings LECTIONES VARIANTES and STEPH. BALUZII NOTAE stand across both columns below the text block, cut off at the edge, not set; variants and Baluze's notes left for the later pass; no editors' matter in the text block

PL 4:654

utile et salubre prospexi, in exhortatione tam necessaria quae martyres faciat, amputandas esse verborum nostrorum moras et tarditates, atque ambages sermonis humani subtrahendas, ponenda sola illa quae Deus loquitur, quibus servos suos ad martyrium Christus hortatur. Praecepta ipsa divina velut arma pugnantibus suggerenda sunt. Illa sint militaris tubae hortamenta, illa pugnantibus classica. Inde aures erigantur, inde instruantur mentes, inde et animi et corporis vires ad omnem passionis tolerantiam roborentur. Nos tantum qui, Domino permittente, primum Baptisma credentibus dedimus, ad aliud quoque singulos praeparemus, insinuantes et docentes hoc esse Baptisma in gratia majus, in potestate sublimius, in honore pretiosius, Baptisma in quo Angeli baptizant, Baptisma in quo Deus et Christus ejus exultant, Baptisma post quod nemo jam peccat, Baptisma quod fidei nostrae incrementa consummat, Baptisma quod nos de mundo recedentes statim Deo copulat. In aquae Baptismo accipitur peccatorum remissa, in sanguinis Baptismo corona virtutum. Amplectenda res est et optanda et omnibus postulationum nostrarum precibus expetenda, ut qui servi Dei sumus, simus et amici.

I saw to be useful and salutary, in an exhortation so necessary, one that makes martyrs, that the delays and slowness of our own words must be cut away, and the circumlocutions of human speech removed, and only those things set down which God speaks, by which Christ exhorts His servants to martyrdom. The divine precepts themselves must be supplied as arms to those who fight. Let these be the encouragements of the military trumpet, these the battle-signals for those who fight. From these let ears be roused, from these let minds be instructed, from these let the strength of both mind and body be fortified for every endurance of suffering. Let us only, who by the Lord's permission have given the first baptism to believers, prepare each one also for the other, suggesting and teaching that this is a baptism greater in grace, more sublime in power, more precious in honour, a baptism in which angels baptize, a baptism in which God and His Christ rejoice, a baptism after which no one sins any more, a baptism which completes the growth of our faith, a baptism which, as we withdraw from the world, joins us at once to God. In the baptism of water the remission of sins is received, in the baptism of blood the crown of virtues. It is a thing to be embraced and desired and sought with all the prayers of our petitions, that we who are servants of God may also be friends.

CAPITULA LIBRI SEQUENTIS.

Headings of the following book.

I. In exhortandis itaque ac praeparandis fratribus nostris, et virtutis ac fidei firmitate ad praeconium Dominicae confessionis atque ad praelium persecutionis et passionis armandis, primo in loco dicendum est idola deos non esse, quae homo sibi facit. Neque enim quae fiunt factore suo et fabricatore majora sunt, aut protegere et servare quemquam possunt quae ipsa de templis suis pereunt, nisi ab homine serventur. Sed nec elementa colenda esse quae homini, secundum dispositionem et praeceptum Dei, serviunt.

I. In exhorting, then, and preparing our brethren, and arming them with firmness of virtue and faith for the proclamation of the Lord's confession and for the battle of persecution and suffering, it must be said in the first place that idols, which man makes for himself, are not gods. For things which are made are not greater than their maker and fashioner, nor can they protect and preserve anyone, they which themselves perish out of their temples unless they are preserved by man. Nor, again, are the elements to be worshipped, which serve man according to the disposition and precept of God.

II. Destructis idolis, et elementorum ratione monstrata, ostendendum Deum solum colendum esse.

II. The idols having been destroyed, and the account of the elements shown, it must be shown that God alone is to be worshipped.

III. Tunc addendum quae comminatio Dei sit adversus eos qui idolis sacrificant.

III. Then it must be added what the threat of God is against those who sacrifice to idols.

IV. Praeterea docendum non facile ignoscere Deum idololatris.

IV. Moreover it must be taught that God does not readily pardon idolaters.

Editors' notes and page, col. 654

Footnotes

(m) ‹anchor: servi Dei sumus› · call in col 654

Servi Dei fuimus Ver. Ben. Bod. 1, 2, 3, 4. MR.

"We were servants of God": Ver., Ben., Bodleian MSS 1, 2, 3, 4, MR.

(printed under page 320)

(n) ‹anchor: ac praeparandis› · call in col 654

Parandis Ver. reparandis Voss. 3.

"Making ready": Ver.; "restoring": Vossius MS 3.

(printed under page 320)

(o) ‹anchor: passionis armandis› · call in col 654

Persecutionis armandis Ar. NC. 1. Lam. Ebor.

"Arming for persecution": Ar., NC. 1, Lambeth MS, York MS.

(printed under page 320)

(p) ‹anchor: praeceptum Dei, serviunt› · call in col 654

Serviunt ei Ar.

"Serve him": Ar.

(printed under page 320)

(q) ‹anchor: ratione monstrata› · call in col 654

Prostrata A. Ben.

"Overthrown": A., Ben.

(printed under page 320)

(r) ‹anchor: idolis sacrificant› · call in col 654

Serviunt Voss. 3.

"Serve": Vossius MS 3.

STEPH. BALUZII NOTAE. (Baluze, II) ‹anchor: Imparatum militem› · no call; keyed to §II, col 653 II. — Imparatum militem. Petronius: Parata miles arma non habui.

II. — "The unprepared soldier." Petronius: "As a soldier I had no arms ready."

(Baluze, II) ‹anchor: Christo adhaerens› · no call; keyed to §II, col 653 Christo adhaerens. Haec lectio constans est in omnibus antiquis editionibus et in omnibus antiquis editionibus et in omnibus antiquis libris tam nostris quam Anglicanis. Quare miror Anglos editionem Pamelii, quae bona non est, retinuisse, contra veterum librorum et editionum fidem.

"Clinging to Christ." This reading is constant in all the old editions [the phrase is printed twice] and in all the old manuscripts, ours as well as the English ones. I am therefore surprised that the English [editors] kept Pamelius's edition [i.e. reading], which is not good, against the authority of the old manuscripts and editions.

(Baluze, IV) ‹anchor: Baptisma majus› · no call; keyed to §IV, col 653-654 IV. Baptisma majus, id est Baptisma sanguinis, quod explicatur paulo post.

IV. "A greater baptism," that is, the baptism of blood, which is explained a little later.

(Baluze, IV) ‹anchor: Elementa› · no call; keyed to col 654 Elementa. Quinque libri veteres et editio Anglicana addunt vice deorum. Quod etiam mox habetur in initio primi capituli.

"The elements." Five old manuscripts and the English edition add "in place of gods." This is also found shortly after, at the beginning of the first chapter.

(printed under page 320)

Page

running head: ⟨EPIST⟩OLA AD FORTUNATUM. (left part cut off at image edge)
marginal letters: A ‹utile et salubre prospexi›; B ‹Baptisma in quo Deus et Christus›; C ‹est idola deos non esse›; D ‹Et plus in Bod. 3, 4› (in the Variae lectiones, not set)
old-edition numerals: 243 after ‹majora› (numeral small and blurred, reading uncertain)
other: "remissa" set as printed (Cyprian's noun, not treated as misprint); "Amplectènda" shows a stray mark over the e, set Amplectenda; full-width headings of the apparatus (…TIONES VARIANTES; …H. BALUZII NOTAE) not set; Variae lectiones and Baluze notes at page foot not set; CAPITULA LIBRI SEQUENTIS treated as Cyprian's own text, not editors' matter

PL 4:655

V. Et quod sic idololatriae indignetur Deus, ut praeceperit etiam eos interfici qui sacrificare et servire idolis suaserint.

V. And that God is so indignant at idolatry that He has commanded that even those be put to death who have urged others to sacrifice to idols and serve them.

VI. Subjungendum post haec, quod, redempti ac vivificati Christi sanguine, nihil Christo praeponere debeamus, quia nec ille quicquam nobis praeposuerit, et ille propter nos mala bonis praetulerit, paupertatem divitiis, servitutem dominationi, mortem immortalitati; nos contra in passionibus nostris paupertati saeculari paradisi divitias et delicias praeferamus, dominatum et regnum aeternum temporariae servituti, immortalitatem morti, Deum et Christum diabolo et antichristo.

VI. To be added after this: that, redeemed and given life by the blood of Christ, we ought to set nothing before Christ, because He too set nothing before us, and He for our sake preferred evil things to good, poverty to riches, servitude to dominion, death to immortality; we, on the contrary, in our sufferings are to prefer the riches and delights of paradise to the poverty of the world, eternal dominion and kingdom to temporal servitude, immortality to death, God and Christ to the devil and Antichrist.

VII. Insinuandum quoque ne, erepti de faucibus diaboli et de laqueis saeculi liberati, si in angustiis et pressuris esse coeperint, regredi denuo ad saeculum velint et perdant quod evaserint.

VII. It is also to be impressed upon them that, snatched from the jaws of the devil and set free from the snares of the world, if they have begun to be in straits and pressures, they should not wish to go back again to the world and lose what they have escaped.

VIII. Insistendum potius esse et perseverandum in fide et virtute et coelestis ac spiritalis gratiae consummatione, ut ad palmam et coronam possit perveniri.

VIII. That one must rather press on and persevere in faith and virtue and in the consummation of heavenly and spiritual grace, so that the palm and the crown may be reached.

IX. Ad hoc enim pressuras et persecutiones fieri ut probemur.

IX. For pressures and persecutions take place to this end, that we may be proved.

X. Nec timendas esse injurias et poenas persecutionum, quia major est Dominus ad protegendum, quam diabolus ad impugnandum.

X. That the injuries and penalties of persecutions are not to be feared, because the Lord is greater to protect than the devil to assail.

XI. Ac, ne expavescat quis et conturbetur ad pressuras et persecutiones quas patimur in isto mundo, probandum ante praedictum esse quod nos mundus odio habiturus esset, et quod persecutiones adversum nos excitaret, ut ex hoc ipso quod haec fiant manifesta sit fides divinae pollicitationis in mercedibus et praemiis postmodum secuturis, nec novum quid accidat Christianis, quando ab initio mundi boni laboraverint, et oppressi atque occisi sint ab injustis.

XI. And, lest anyone be terrified and troubled at the pressures and persecutions which we suffer in this world, it is to be proved that it was foretold beforehand that the world would hold us in hatred and would stir up persecutions against us, so that from the very fact that these things come to pass the faithfulness of the divine promise may be manifest in the wages and rewards that are to follow afterwards; and that nothing new befalls Christians, since from the beginning of the world the good have laboured, and have been oppressed and slain by the unjust.

XII. In novissima parte ponendum est quae spes et quae merces maneat justos et martyres post conflictationes hujus temporis et passiones, et quod plus accepturi simus in passionis remuneratione quam quod hic sustinemus in ipsa passione.

XII. In the last part is to be set what hope and what reward awaits the righteous and the martyrs after the conflicts and sufferings of this time, and that we are to receive more in the recompense of suffering than what we endure here in the suffering itself.

DE EXHORTATIONE MARTYRII.

ON THE EXHORTATION TO MARTYRDOM.

CAP. I. — QUOD IDOLA DII NON SINT, ET QUOD NEC ELEMENTA VICE DEORUM COLENDA SINT.

CHAPTER I. — THAT IDOLS ARE NOT GODS, AND THAT NOT EVEN THE ELEMENTS ARE TO BE WORSHIPPED IN PLACE OF GODS.

Ostenditur in Psalmo CXIII: Idola gentium argentum et aurum, opera manuum hominum. Os habent et non loquuntur, oculos habent et non vident, aures habent et non audiunt. Neque enim est spiritus in ore ipsorum. Similes illis fiant qui faciunt ea. Item in Sapientia Salomonis: Omnia idola nationum aestimaverunt deos; quibus neque oculorum usus est ad videndum, neque nares ad percipiendum spiritum, neque aures ad audiendum, neque digiti in manibus ad tractandum, sed et pedes eorum pigri ad ambulandum. Homo enim fecit illos, et qui spiritum mutuatus est finxit

It is shown in Psalm CXIII: The idols of the nations are silver and gold, the works of the hands of men. They have mouths and do not speak, they have eyes and do not see, they have ears and do not hear. For neither is there breath in their mouth. Let those who make them become like them. Again in the Wisdom of Solomon: They reckoned all the idols of the nations to be gods, which have neither the use of eyes for seeing, nor nostrils for drawing breath, nor ears for hearing, nor fingers on their hands for handling, and even their feet are slow to walk. For a man made them, and he who has borrowed his breath fashioned

Editors' notes and page, col. 655

Footnotes

LECTIONES VARIANTES. (printed under page 321)

(a) ‹anchor: not visible in the foot image› · call in col 655

Et hic Lin.

"And he" (hic for ille): Lincoln MS.

(printed under page 321)

(b) ‹anchor: not visible in the foot image› · call in col 655

Proponamus. Ver.

"Let us set forth": Ver.

(printed under page 321)

Liberati, in angustiis et pressuris esse cum Bod. 3, 4.

"Freed, to be in straits and pressures with": Bodleian MSS 3, 4.

(printed under page 321)

(d) ‹anchor: not visible in the foot image› · call in col 655

Fide et veritate Vat.

"In faith and truth": Vatican MS.

(printed under page 321)

(e) ‹anchor: not visible in the foot image› · call in col 655

Probatum jam et praedictum Bod. 4.

"Already proved and foretold": Bodleian MS 4.

(printed under page 321)

(f) ‹anchor: not visible in the foot image› · call in col 655

Et hoc Voss. 3.

"And this": Vossius MS 3.

(printed under page 321)

(g) ‹anchor: aurum, opera› · call in col 655

Opus Lam. Ebor. Bod. 1, 2, 3, 4. Lin. NC. 1, 2. Ver.

"The work" (singular): Lambeth MS, York MS, Bodleian MSS 1, 2, 3, 4, Lincoln MS, NC. 1, 2, Ver.

(printed under page 321)

(h) ‹anchor: et non audiunt› · call in col 655

Audiunt, nares habent et non odorabunt, manus habent et non palpabunt, non clamabunt in gutture suo Lin.

"[Do not] hear; they have noses and shall not smell, they have hands and shall not feel, they shall not cry out in their throat": Lincoln MS.

(printed under page 321)

(i) ‹anchor: Similes illis fiant› · call in col 655

Illis sint Ben. Ver. Lam. Ebor. sunt Voss. 2.

"Let [them] be like them": Ben., Ver., Lambeth MS, York MS; "are": Vossius MS 2.

(printed under page 321)

(j) ‹anchor: qui faciunt ea› · call in col 655

Faciunt ea, et omnes qui confidunt in eis Bod. 3.

"Make them, and all who trust in them": Bodleian MS 3.

(printed under page 321)

(k) ‹anchor: ad percipiendum spiritum› · call in col 655

Accipiendum spiritum Bod 4.

"For taking in breath": Bodleian MS 4.

(printed under page 321)

Page

running head: 655 DIVI CYPRIANI (rest cut off at the image edge)
marginal letters: A ‹V. Et quod sic idololatriae indignetur Deus›; B ‹et pressuris esse coeperint, regredi denuo ad saecu-›; C ‹bent et non loquuntur, oculos habent›; D ‹Opus Lam. Ebor. Bod. (variae lectiones line)›
old-edition numerals: (none)
other: a full-width band stands across cols 655/656 in mid-page: the 4 paragraph(s) above it in col 656 are set here, after the 4 above it in col 655 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
running head: 655 DIVI CYPRIANI 656
marginal letters: A ‹V. Et quod sic idololatriae indignetur Deus, ut prae-› (between the columns, beside the first line of both); B ‹et pressuris esse coeperint, regredi denuo ad saecu-›; C ‹gentum et aurum, opera manuum hominum. Os ha-›
old-edition numerals: (none)

PL 4:656

illos. Nemo autem sibi similem homo poterit deum fingere: cum sit enim mortalis, mortuum fingit manibus iniquis. Melior est autem ipse iis quos colit, quoniam ipse quidem vixit, illi autem numquam (Sap. XV, 15-17). Item in Exodo: Non facies tibi idolum nec cujusquam similitudinem (Exod. XX, 4). Item apud Salomonem de elementis: Neque opera attendentes agnoverunt quis esset artifex, sed aut ignem, aut spiritum, aut citatum aerem, aut gyrum stellarum, aut nimiam aquam, aut solem aut lunam deos putaverunt. Quorum si propter speciem hoc aestimaverunt, sciant quanto iis Dominus sit speciosior. Aut si virtutes et opera eorum mirati sunt, intelligant ab ipsis quoniam qui haec constituit fortia fortior est illis (Sap. XIII, 1-4).

them. But no man will be able to fashion a god like himself: for since he is mortal, he fashions a dead thing with wicked hands. Yet he himself is better than those whom he worships, since he indeed lived, but they never (Wis. 15:15–17). Again in Exodus: You shall not make for yourself an idol nor the likeness of anything (Exod. 20:4). Again in Solomon, concerning the elements: Nor, attending to the works, did they recognize who was the craftsman, but they supposed either fire, or wind, or swift air, or the circle of the stars, or the great water, or the sun or the moon to be gods. If they thought this on account of their beauty, let them know how much more beautiful than these the Lord is. Or if they marvelled at their powers and works, let them understand from these that He Who established these mighty things is mightier than they (Wis. 13:1–4).

Editors' notes and page, col. 656

Footnotes

(l) ‹anchor: finxit illos› · call in col 656

Is finxit illos Voss.

"He fashioned them": Vossius MS.

(printed under page 321)

(m) ‹anchor: probably "qui haec constituit" (call not visible)› · call in col 656

Haec constituit fortior est illis Bod. 4, 2, 4.

"[He who] established these is stronger than they": Bodleian MSS 4, 2, 4 [sic].

STEPH. BALUZII NOTAE. (Baluze, X) ‹anchor: Injurias et poenas› · no call; keyed to §X of the capitula, col 655 X. — Injurias et poenas. Codex Gratianopolitanus injurias et pugnas. Sic etiam codex sancti Arnulphi.

X. — "Injuries and punishments." The Grenoble manuscript reads "injuries and fights." So too the manuscript of Saint-Arnoul.

(Baluze, Cap. I) ‹anchor: Quod idola› · no call; keyed to the chapter heading, col 655 Cap. I. — Quod idola. Multum peccaverunt Angli in hoc loco et in initiis omnium capitulorum hujus libri et eorum quae sunt ad Quirinum. Posuerunt enim in margine capitula quorum postea probationes ex Scriptura affert Cyprianus. Ea vero quis divinare posset esse Cypriani, cum illi semper apponere soleant in margine summaria earum rerum quae sunt in contextu; summaria vero ipsorum sint, non Cypriani nec veterum librariorum? Adde quod ineptum, ut mihi videtur, initium istius libri posuerunt, incipientes a verbo Ostenditur. Proclive esset interrogare quid hoc loco significet vox Ostenditur, quae debet referri ad aliquid antecedens. Nos reposuimus summaria capitum in contextu, uti par erat, existimantes explodendam esse hanc novitatem, retinendam esse antiquitatem. Haec enim summaria sunt potius theses, ad quarum probationem Cyprianus adducit testimonia sequentia ex sacra Scriptura. Ideoque in quibusdam libris antiquis haec summaria scripta sunt majusculis characteribus.

Chap. I. — "That idols." The English [editors] went badly wrong in this place and at the beginnings of all the chapters of this book and of those addressed to Quirinus. They put in the margin the chapter headings whose proofs from Scripture Cyprian then brings. Yet who could divine that these are Cyprian's, since they habitually put in the margin summaries of the matters in the text, and the summaries are their own, not Cyprian's nor the old copyists'? Add that they gave this book what seems to me an absurd beginning, starting with the word "Ostenditur" (It is shown). One might readily ask what the word "Ostenditur" means here, since it must refer to something going before. We have put the chapter summaries back into the text, as was right, judging that this novelty should be thrown out and antiquity kept. For these summaries are rather theses, to prove which Cyprian brings the following testimonies from holy Scripture. And so in some old manuscripts these summaries are written in capital letters.

(Baluze, Cap. I) ‹anchor: Aut lunam› · no call; keyed to col 656 Aut lunam. Pamelius adjecit rectores orbis terrarum ex fide duorum veterum librorum, et quia sic legitur in capite XIII libri Sapientiae et apud ipsum Cyprianum lib. III Testimoniorum cap. 29, ubi idem locus refertur. At ego, cum illa non invenerim in nullo eorum veterum exemplarium quibus utor, desint autem in omnibus editionibus Pameliana antiquioribus, ea sustuli ab hoc loco.

"Or the moon." Pamelius added "rulers of the world" on the authority of two old manuscripts, and because it so reads in chapter 13 of the book of Wisdom and in Cyprian himself, Testimonies book III, chapter 29, where the same passage is quoted. But since I have found those words in none of the old copies I use, and they are missing in all the editions older than Pamelius's, I have removed them from this place.

(printed under page 321)

Page

running head: DIVI CYPRIANI 656
marginal letters: A IX. Ad hoc enim pressuras; B XII. In novissima parte; C 17). Item in Exodo; D beside the apparatus line "Haec constituit fortior est illis" (Variae lectiones, not set)
old-edition numerals: 264 after iis
other: the 4 paragraph(s) of this column above the full-width band are set under col 655 (reading order, moved on receipt)
running head: 655 DIVI CYPRIANI 656
marginal letters: A ‹IX. Ad hoc enim pressuras et persecutiones fieri› (between the columns); B ‹XII. In novissima parte ponendum est quae spes et›; C ‹17). Item in Exodo: Non facies tibi idolum nec cujus-›; D (in the footnote block, beside variant g / m)
old-edition numerals: 264 after ‹quanto iis›

PL 4:657

CAP. II. — QUOD DEUS SOLUS COLENDUS SIT.

Chapter II. That God alone is to be worshipped.

Sicut scriptum est : Dominum Deum tuum adorabis, et illi soli servies (Deut. VI, 13). Item in Exodo : Non erunt tibi dii alii absque me (Ex. VI, 13). Item illic : Videte, videte quia ego sum, et non est Deus praeter me. Ego interimam et vivere faciam, percutiam et ego sanabo, et non est qui eripiat de manibus meis (Deut. XXXII, 39). Item in Apocalypsi : Et vidi alium Angelum volantem in medio coelo, habentem Evangelium aeternum, ut annuntiaret super terram et super omnes nationes et tribus et linguas et populos, dicentem voce magna : Metuite potius Deum, et date illi claritatem, quoniam venit hora judicii ejus; et adorate eum qui fecit coelum et terram et mare et omnia quae in eis sunt (Apoc. XIV, 6, 7). Sic et Dominus in Evangelio commemorationem facit primi et secundi praecepti dicens : Audi Israel. Dominus Deus tuus Deus unus est; et : Diliges Dominum tuum de toto corde tuo et de tota anima tua et de tota virtute tua. Hoc primum, et secundum simile huic : Diliges proximum tuum tamquam te. In his duobus praeceptis tota lex pendet et Prophetae (Matth. XXII, 39, 40). Et iterum : Haec est autem vita aeterna, ut cognoscant te solum et verum Deum et quem misisti Jesum Christum (Joan. XVII, 3).

As it is written: You shall worship the Lord your God, and Him alone shall you serve (Deut. 6:13). Likewise in Exodus: You shall have no other gods besides me (Exod. 6:13). Likewise there: See, see that I am, and there is no God besides me. I will kill and I will make alive, I will strike and I will heal, and there is none who can deliver out of my hands (Deut. 32:39). Likewise in the Apocalypse: And I saw another Angel flying in the midst of heaven, having the eternal Gospel, to proclaim it over the earth and over all nations and tribes and tongues and peoples, saying with a loud voice: Fear God rather, and give Him glory, since the hour of His judgement has come; and worship Him Who made heaven and earth and the sea and all things that are in them (Rev. 14:6–7). So also the Lord in the Gospel makes mention of the first and second commandment, saying: Hear, Israel. The Lord your God is one God; and: You shall love your Lord with all your heart and with all your soul and with all your strength. This is the first, and the second is like it: You shall love your neighbour as yourself. On these two commandments hangs the whole law and the Prophets (Matt. 22:39–40). And again: And this is eternal life, that they may know Thee the only and true God, and Him Whom Thou sent, Jesus Christ (John 17:3).

CAP. III. — QUAE COMMINATIO DEI SIT ADVERSUS EOS QUI IDOLIS SACRIFICANT.

Chapter III. What threat of God there is against those who sacrifice to idols.

In Exodo : Sacrificans diis eradicabitur, nisi Domino soli (Exod. XXII, 19). Item in Deuteronomio : Sacrificaverunt daemoniis, et non Deo (Deut. XXXII, 17). Item apud Esaiam : Adoraverunt eos quos fecerunt digiti eorum, et curvatus est homo, et humiliatus est vir, et non laxabo illis (Isa. II, 8). Et iterum : Illis fudistis libamina, et illis imposuistis sacrificia. Super haec ergo non indignabor, dicit Dominus (Isa. I, VII, 6)? Item apud Hieremiam : Nolite ambulare post deos alienos ut serviatis eis, et ne adoraveritis eos, et ne incitetis me in operibus manuum vestrarum ad disperdendos vos (Hier. XXV, 6). Item in Apocalypsi : Si quis adorat bestiam et imaginem ejus, et accipit notam

In Exodus: He who sacrifices to gods shall be rooted out, except to the Lord alone (Exod. 22:19). Likewise in Deuteronomy: They sacrificed to demons, and not to God (Deut. 32:17). Likewise in Isaiah: They worshipped those which their fingers made, and man was bowed down, and the man was humbled, and I will not forgive them (Isa. 2:8). And again: To them you poured out libations, and to them you offered sacrifices. Shall I not then be angry at these things, says the Lord (Isa. 57:6)? Likewise in Jeremiah: Do not walk after foreign gods to serve them, and do not worship them, and do not provoke me by the works of your hands to destroy you (Jer. 25:6). Likewise in the Apocalypse: If anyone worships the beast and its image, and receives a mark

Editors' notes and page, col. 657

Footnotes

LECTIONES VARIANTES. (printed under page 322)

(a) ‹anchor: not visible in the foot image› · call in col 657

Scriptum est in deuteronomio Oxon. Lam. Ebor. Lin. Voss. 1. Bod. 1, 2, 3, 4.

"It is written in Deuteronomy": Oxford edition, Lambeth MS, York MS, Lincoln MS, Vossius MS 1, Bodleian MSS 1, 2, 3, 4.

(printed under page 322)

(b) ‹anchor: not visible in the foot image› · call in col 657

Item in Deuteronomio Oxon. Voss. Lam. Lin. NC. 1. Bod. 1, 2, 3, 4. Optime.

"Likewise in Deuteronomy": Oxford edition, Vossius MS, Lambeth MS, Lincoln MS, NC. 1, Bodleian MSS 1, 2, 3, 4. Very good.

(printed under page 322)

Ego sum Dominus Lam. Ebor. NC. 1. Bod. 2.

"I am the Lord": Lambeth MS, York MS, NC. 1, Bodleian MS 2.

(printed under page 322)

(d) ‹anchor: not visible in the foot image› · call in col 657

Ego occidam Bod. 1, 3, 4.

"I will kill": Bodleian MSS 1, 3, 4.

(printed under page 322)

(e) ‹anchor: not visible in the foot image› · call in col 657

Qui possit eruere de manu mea Voss. 1, 3.

"Who can deliver out of my hand": Vossius MSS 1, 3.

(printed under page 322)

(f) ‹anchor: not visible in the foot image› · call in col 657

Per omnes nationes Ben. Ver.

"Through all nations": Ben., Ver.

(printed under page 322)

(g) ‹anchor: not visible in the foot image› · call in col 657

Servite potius Domino Voss. 1. Bod. 3. Voss. 3.

"Serve the Lord rather": Vossius MS 1, Bodleian MS 3, Vossius MS 3.

(printed under page 322)

(h) ‹anchor: not visible in the foot image› · call in col 657

Proximum tibi Lam. Ebor. NC. 1.

"Your neighbour": Lambeth MS, York MS, NC. 1.

(printed under page 322)

(i) ‹anchor: In Exodo› · call in col 657

Sic Bod. 1, 2, 3, 4. Ar. Lam. Ebor. Lin. Legitur in Imp. Voss. 3.

So Bodleian MSS 1, 2, 3, 4, Ar., Lambeth MS, York MS, Lincoln MS. It reads "in Imp." in Vossius MS 3.

(printed under page 322)

(j) ‹anchor: non laxabo illis› · call in col 657

Laxabo illis, dicit Dominus Ar. NC. 1. Lam. Ebor. Bod.

"I will release them, says the Lord": Ar., NC. 1, Lambeth MS, York MS, Bodleian MS.

(printed under page 322)

(k) ‹anchor: ad disperdendos› · call in col 657

Dispergendos Voss. 3.

"To scatter": Vossius MS 3.

(printed under page 322)

(l) ‹anchor: Si quis adorat› · call in col 657

Adoraverit Bod. 1, 3, 4.

"Shall have worshipped": Bodleian MSS 1, 3, 4.

(printed under page 322)

(m) ‹anchor: et accipit› · call in col 657

Accepit Bod. 1.

"Received": Bodleian MS 1.

(printed under page 322)

(n) ‹anchor: not visible in the foot image› · call in col 657 or 658

Aureos et argenteos Ar. Bod. 2.

"Of gold and of silver": Ar., Bodleian MS 2.

(printed under page 322)

Page

running head: 657 EPISTOLA AD FORTU (cut off at the image edge)
marginal letters: A ‹CAP. II. — QUOD DEUS SOLUS›; B ‹facit primi et secundi praecepti›; C ‹giti eorum, et curvatus est homo›; D ‹beside the Lectiones variae at the page foot (d Ego occidam)›
old-edition numerals: (none)
other: running head printed across both columns, cut off at the right edge, not set; "Ex. VI, 13" printed as the reference for Non erunt tibi dii alii (the passage is Exod. 20:3), kept as printed and translated as printed; last word "no-" is split at the column break (notam); "quis adorat" printed nearly run together, set as two words; Lectiones variae and Stephani Baluzii Notae at the page foot not set (later pass)

PL 4:658

in fronte sua aut in manu, bibet et ipse de vino irae Dei mixto in poculo irae ejus, et punietur igne et sulphure sub oculis sanctorum Angelorum et sub oculis Agni: et fumus de tormentis eorum in saecula saeculoruma scendet; nec habebunt requiem die ac nocte quicumque adorant bestiam et imaginem ejus (Apoc. XV, 9-11).

on his forehead or on his hand, he too shall drink of the wine of the wrath of God mixed in the cup of His wrath, and he shall be punished with fire and sulphur before the eyes of the holy angels and before the eyes of the Lamb; and the smoke of their torments shall go up for ages of ages; and they shall have no rest day or night, whoever worship the beast and his image (Rev. 15:9–11).

CAP. IV. — NON FACILE IGNOSCERE DEUM IDOLOLATRIS.

Chapter IV. — That God does not readily pardon idolaters.

Moyses in Exodo pro populo rogat, nec impetrat. Precor, ait, Domine, deliquit populus hic delictum grande. Fecerunt sibi deos aureos. Et nunc si dimittis illis delictum, dimitte. Sin autem, dele me de libro quem scripsisti. Et dixit Dominus ad Moysen: Si quis deliquit ante me, deleam eum de libro meo (Exod. XXXII, 31⟨-⟩33). Item cum Hieremias pro populo deprecaretur, Dominus ad eum loquitur dicens: Et tu noli orare pro populo hoc, et noli postulare pro ipsis in prece et oratione, quia non exaudiam in tempore quo invocabunt me, in tempore afflictionis suae (Hier. XI, 14). Ezechiel quoque hanc eamdem denuntiat indignationem Dei his qui in Deum delinquunt: Et fuit, inquit, verbum Domini ad me dicens: Fili hominis, terra quaecumque peccaverit mihi ut delinquat delictum, extendam manum meam super eam, et obteram stabilimentum panis, et immittam in eam famem, et auferam de ea hominem et pecora. Et si fuerint tres viri hi in medio ejus, Noe, Daniel et Job, non liberabunt filios neque filias, ipsi soli salvi erunt (Ezech. XIV, 12, 14, 16). Item in libro Regnorum primo: Si delinquendo peccet vir adversus virum, orabunt pro eo Dominum. Si autem in Deum peccet homo, quis orabit pro eo (I Reg. II, 25)?

Moses in Exodus prays for the people, and does not obtain it. I pray, he says, Lord, this people has committed a great offence. They have made themselves gods of gold. And now, if Thou forgivest them the offence, forgive it. But if not, blot me out of the book which Thou hast written. And the Lord said to Moses: If anyone has offended before Me, I will blot him out of My book (Exod. 32:31–33). Likewise, when Jeremiah was interceding for the people, the Lord speaks to him, saying: And you, do not pray for this people, and do not make request for them in petition and prayer, because I will not hear in the time when they call upon Me, in the time of their affliction (Jer. 11:14). Ezekiel too announces this same indignation of God against those who offend against God: And the word of the Lord came, he says, to me, saying: Son of man, whatever land sins against Me so as to commit an offence, I will stretch out My hand upon it, and I will crush the support of bread, and I will send famine upon it, and I will take away from it man and cattle. And if these three men are in the midst of it, Noah, Daniel and Job, they will not deliver sons or daughters; they alone will be saved (Ezek. 14:12, 14, 16). Likewise in the first book of Kingdoms: If a man sins by offending against a man, they will pray to the Lord for him. But if a man sins against God, who will pray for him (1 Sam. 2:25)?

CAP. V. — QUOD SIC IDOLOLATRIAE INDIGNETUR DEUS, UT PRAECEPERIT ETIAM EOS INTERFICI QUI SACRIFICARE ET SERVIRE IDOLIS SUASERINT.

Chapter V. — That God is so angered at idolatry that He has commanded even those to be put to death who have urged others to sacrifice to idols and serve them.

In Deuteronomio: Quod si rogaverit te frater tuus, aut filius tuus, aut filia tua, aut uxor tua quae est in sinu tuo, aut amicus tuus, qui aequalis est animae tuae, latenter dicens: « Eamus et serviamus diis aliis, diis gentium; » non consenties ei, et non exaudies eum, et

In Deuteronomy: But if your brother, or your son, or your daughter, or your wife who is in your bosom, or your friend who is equal to your own soul, entreats you, saying secretly: "Let us go and serve other gods, the gods of the nations," you shall not consent to him, and you shall not listen to him, and

Editors' notes and page, col. 658

Footnotes

(o) ‹anchor: not visible in the foot image› · call in col 658

Dominum derelinquant Voss. 3.

"Forsake the Lord": Vossius MS 3.

(printed under page 322)

(p) ‹anchor: stabilimentum panis› · call in col 658

Panis ejus Bod. 3.

"Of its bread": Bodleian MS 3.

(printed under page 322)

(q) ‹anchor: serviamus diis aliis› · call in col 658

Alienis Ar. Lam. Ebor.

"Strange [gods]": Ar., Lambeth MS, York MS.

STEPH. BALUZII NOTAE. (Baluze, Cap. II) ‹anchor: Quod Deus solus› · no call; keyed to the chapter heading, col 657 Cap. II. — Quod Deus solus. Tria sunt initia istius capitis in antiquis exemplaribus. Quaedam enim habent: Quod Deus solus sit. In Exodo: Non erunt. Alia vero: Quod Deus solus colendus sit. In Exodo: Dominum Deum tuum. Alia denique: Quod Deus colendus est, sicut scriptum est: Deum tuum adorabis. Atque ego hanc postremam lectionem amplexus sum, quia nititur auctoritate veterum exemplarium. Sane si locorum sacrae Scripturae quae istic referuntur habenda esset ratio, dubium non esset quin retinenda fuerit emendatio posteriorum editorum. Interdum quippe veteres scriptores per lapsum memoriae loco sacrae Scripturae laudant ex aliis locis, quam iis ubi vere habentur, nec ea licet emendare absque auctoritate veterum librorum, ut exemplis ostendemus in notis ad librum anonymum de rebaptismate. Itaque securius visum est retinere lectionem manuscriptorum.

Chap. II. — "That God alone." This chapter has three beginnings in the old copies. Some have: "That God alone is. In Exodus: There shall not be." Others: "That God alone is to be worshipped. In Exodus: The Lord your God." Others again: "That God is to be worshipped, as it is written: You shall adore your God." I have adopted this last reading because it rests on the authority of the old copies. Certainly, if account had to be taken of the passages of holy Scripture quoted there, there would be no doubt that the correction of the later editors should have been kept. But the old writers sometimes, through a slip of memory, cite a text of holy Scripture from other places than those where it really stands, and one may not correct these without the authority of the old manuscripts, as we shall show by examples in the notes to the anonymous book On Rebaptism. So it seemed safer to keep the reading of the manuscripts.

(Baluze, Cap. II) ‹anchor: Metuite potius› · no call; keyed to col 657 Metuite potius. Ita editio Spirensis. Plerique codices habent timete. In quatuor scriptum est: Audite potius Dominum. In Beccensi Videte.

"Rather fear." So the Speyer edition. Most manuscripts have "timete" (fear). In four it is written: "Rather hear the Lord." In the Bec manuscript, "See."

(Baluze, Cap. IV) ‹anchor: Deos aureos› · no call; keyed to Cap. IV Cap. IV. — Deos aureos. Quinque libri veteres addunt et argenteos. Vide notas ad librum de Lapsis.

Chap. IV. — "Gods of gold." Five old manuscripts add "and of silver." See the notes on the book On the Lapsed.

(printed under page 322)

Page

running head: [EPIST]OLA AD FORTUNATUM. (left part cut off at the image edge; column number 658)
marginal letters: A ‹tam in fronte sua›; B ‹noli orare pro populo hoc›; C ‹minum. Si autem in Deum›; D ‹(in the apparatus, beside) m Accepit Bod. 1›
old-edition numerals: 265 after ‹CAP. V. —›
other: column begins with "tam", the rest of "no-|tam" broken from col. 657; reference printed Apoc. XV, 9-11, the passage is Apoc. XIV, 9-11, set and translated as printed; Exod. reference printed "31 33" with a gap where the hyphen should be, set 31⟨-⟩33; "quis" and "liberabunt" carry stray marks over the u/i, taken as damaged type; "deprecaretur" reads like "deprecearetur" in the image, UNSURE, set deprecaretur; full-width headings [LEC]TIONES VARIANTES and [STE]PH. BALUZII NOTAE at page foot, cut off at the left edge and not set (apparatus)

PL 4:659

non parcet oculus tuus super eum, et non celabis eum, annuntians annuntiabis de illo. Manus tua erit super eum, in primis interficere eum, et manus omnis populi postremo; et lapidabunt eum et morietur, quoniam quaesivit avertere te a Domino Deo tuo (Deut. XIII, 6). Et iterum loquitur Dominus et dicit nec civitati parcendum, etiamsi universa consenserit ad idololatriam: Aut si audieris in una ex civitatibus quas Dominus Deus tuus dabit tibi inhabitare te illic, dicentes: «Eamus et serviamus diis aliis,» quos non nosti, interficiens necabis omnes qui sunt in civitate caede gladii, et incendes civitatem igni, et erit sine habitaculo in aeternum. Non reaedificabitur etiam nunc, ut avertatur Dominus ab indignatione irae suae. Et dabit tibi misericordiam et miserebitur tui, et multiplicabit te, si exaudieris vocem Domini Dei tui, et observaveris praecepta ejus (Deut. XIII, 12). Cujus praecepti et vigoris memor Mattathias interfecit eum qui ad aram sacrificaturus accesserat (I Machab. II, 24). Quod si ante adventum Christi circa Deum colendum et idola spernenda haec praecepta servata sunt, quanto magis post adventum Christi servanda sunt; quando ille veniens non verbis tantum nos hortatus sit, sed et factis, post omnes injurias et contumelias passus quoque et crucifixus, ut nos pati et mori exemplo suo doceret, ut nulla sit homini excusatio pro se non patienti, cum passus sit ille pro nobis; et cum ille passus sit pro alienis peccatis, multo magis pro peccatis suis pati unumquemque debere? Et ideo in Evangelio comminatur et dicit: Quicumque confessus fuerit me coram hominibus, et ego confitebor eum coram Patre meo, qui in coelis est; qui autem negaverit me coram hominibus, et ego negabo eum coram Patre meo, qui in coelis est (Matth. X, 33). Item Apostolus Paulus: Si enim commorimur, inquit, et convivemus: si toleramus, et conregnabimus: si negabimus, et ipse negabit nos (I Tim. II, 12). Item Joannes: Qui negat Filium, neque Patrem habet: qui confitetur Filium, et Fi⟨l⟩ium et Patrem habet (I Jo. II, 23). Unde nos ad contemptum mortis hortatur Dominus et corroborat dicens: Nolite timere eos qui occidunt corpus, animam

your eye shall not spare him, and you shall not conceal him; announcing, you shall announce concerning him. Your hand shall be upon him first to kill him, and the hand of all the people afterwards; and they shall stone him and he shall die, because he sought to turn you away from the Lord your God (Deut. 13:6). And again the Lord speaks and says that not even a city is to be spared, even if the whole of it should have consented to idolatry: Or if you hear, in one of the cities which the Lord your God will give you to dwell in there, [men] saying: 'Let us go and serve other gods,' whom you have not known, you shall slay and kill all who are in the city with the slaughter of the sword, and you shall burn the city with fire, and it shall be without a dwelling for ever. It shall not be rebuilt even now, so that the Lord may be turned away from the indignation of His wrath. And He will give you mercy and will have mercy on you, and will multiply you, if you hearken to the voice of the Lord your God, and observe His precepts (Deut. 13:12). Mindful of this precept and of its force, Mattathias killed the man who had approached the altar to sacrifice (1 Macc. 2:24). But if before the coming of Christ these precepts concerning the worship of God and the spurning of idols were kept, how much more are they to be kept after the coming of Christ; since He, when He came, exhorted us not with words only but also with deeds, having after all injuries and insults also suffered and been crucified, so that He might teach us by His example to suffer and to die, so that there may be no excuse for a man who does not suffer for himself, since He suffered for us; and since He suffered for the sins of others, how much more ought each one to suffer for his own sins? And therefore in the Gospel He threatens and says: Whoever shall have confessed Me before men, I also will confess him before My Father, Who is in heaven; but whoever shall have denied Me before men, I also will deny him before My Father, Who is in heaven (Matt. 10:33). Likewise the Apostle Paul: For if we die with Him, he says, we shall also live with Him: if we endure, we shall also reign with Him: if we deny Him, He also will deny us (1 Tim. 2:12). Likewise John: He who denies the Son does not have the Father either: he who confesses the Son has both the Son and the Father (1 John 2:23). Hence the Lord exhorts and strengthens us to contempt of death, saying: Do not fear those who kill the body, the soul

Editors' notes and page, col. 659

Footnotes

LECTIONES VARIANTES. (printed under page 323)

(a) ‹anchor: not visible in the foot image› · call in col 659

Oxon. addit: Quaeres sollicite, et si inveneris certum esse quod dicitur.

The Oxford edition adds: "You shall inquire carefully, and if you find that what is said is certain."

(printed under page 323)

(b) ‹anchor: not visible in the foot image› · call in col 659

Ascenderat Bod. 1.

"Had gone up": Bodleian MS 1.

(printed under page 323)

Idola sternenda Bod. 1.

"Idols to be overthrown": Bodleian MS 1.

(printed under page 323)

(d) ‹anchor: confitebor eum› · call in col 659

Confitebor in ipso Ar. Voss. 1.

"I will confess in him": Ar., Vossius MS 1.

(printed under page 323)

(e) ‹anchor: not visible in the foot image› · call in col 659

Et animam Bod. 2.

"And the soul": Bodleian MS 2.

(printed under page 323)

(f) ‹anchor: not visible in the foot image› · call in col 659 or 660

Corpus perdere Ar. Lam. Bod. 2.

"To destroy the body": Ar., Lambeth MS, Bodleian MS 2.

(printed under page 323)

(g) ‹anchor: not visible in the foot image› · call in col 659 or 660

Matrem plus quam me Lin. Ebor. NC. 1.

"Mother more than me": Lincoln MS, York MS, NC. 1.

(printed under page 323)

(h) ‹anchor: not visible in the foot image› · call in col 659 or 660

Et qui diligit filium aut filiam super me non est me dignus Lam. Ebor. Bod. 1, 2, 3, 4. Desunt in Impr.

"And he who loves son or daughter above me is not worthy of me": Lambeth MS, York MS, Bodleian MSS 1, 2, 3, 4. Wanting in the printed editions.

(printed under page 323)

(i) ‹anchor: not visible in the foot image› · call in col 659 or 660

Tollit crucem Bod. 4.

"Takes up the cross": Bodleian MS 4.

(printed under page 323)

(j) ‹anchor: not visible in the foot image› · call in col 659 or 660

Non est meus discipulus Ar.

"Is not my disciple": Ar.

(printed under page 323)

(k) ‹anchor: not visible in the foot image› · call in col 659 or 660

Deuteronomio positum est Bod. 3.

"It is set down in Deuteronomy": Bodleian MS 3.

(printed under page 323)

(l) ‹anchor: not visible in the foot image› · call in col 659 or 660

Et mandatum Lam. Ebor. Bod. 2.

"And the commandment": Lambeth MS, York MS, Bodleian MS 2.

(printed under page 323)

(m) ‹anchor: not visible in the foot image› · call in col 659 or 660

Oves occisionis Ar. NC. 2. Bod. 2.

"Sheep for the slaughter": Ar., NC. 2, Bodleian MS 2.

(printed under page 323)

(n) ‹anchor: not visible in the foot image› · call in col 659 or 660

In his omnibus supervincimus Ver. Pro eo Lam. Ebor. Bod. 1, 2, 4.

"In all these things we more than conquer": Ver. "Through him": Lambeth MS, York MS, Bodleian MSS 1, 2, 4.

(printed under page 323)

Page

running head: 659 DIVI CYPRIANI
marginal letters: A ‹non parcet oculus tuus super eum›; B ‹dieris vocem Domini Dei tui›; C ‹fuerit me coram hominibus, et ego confitebor eum co-›; D ‹Matrem plus quam me Lin. Ebor.› (in the Lectiones variantes at the page foot)
old-edition numerals: (none)

PL 4:660

autem non possunt occidere. Magis autem metuite eum qui potest animam et corpus occidere in gehennam (Matth. X, 28). Et iterum: Qui amat animam suam, perdet eam; et qui odit animam suam in isto saeculo, in vitam aeternam conservabit illam (Joan. XII, 25).

but are not able to kill. Rather fear Him Who is able to kill soul and body in Gehenna (Matt. 10:28). And again: He who loves his soul will lose it; and he who hates his soul in this world will preserve it unto eternal life (John 12:25).

CAPUT VI. — QUOD, REDEMPTI ET VIVIFICATI CHRISTI SANGUINE, NIHIL CHRISTO PRAEPONERE DEBEAMUS.

Chapter VI. — That, redeemed and given life by the blood of Christ, we ought to put nothing before Christ.

In Evangelio Dominus loquitur et dicit: Qui diligit patrem aut matrem super me, non est me dignus. Et qui diligit filium aut filiam super me, non est me dignus. Et qui non accipit crucem suam et sequitur me, non est me dignus (Matth. X, 37). Sic et in Deuteronomio scriptum est: Qui dicunt patri et matri, « Non novi te, « et filios suos non agnoverunt, hi custodierunt praecepta tua, et testamentum tuum servaverunt (Deut. XXXIII, 9). Item apostolus Paulus: Quis nos, inquit, separabit a charitate Christi? pressura an angustia, an persecutio, an fames, an nuditas, an periculum, an gladius? Sicut scriptum est: Quia propter te occidimur tota die, aestimati sumus ut oves victimae, sed in his omnibus superamus propter eum qui dilexit nos (Rom. VIII, 35). Et iterum: Non estis vestri: empti enim estis pretio magno, glorificate et portate Deum in corpore vestro (I Cor. VI, 20). Et iterum: Pro omnibus mortuus est Christus, ut et qui vivunt, jam non sibi vivant, sed ei qui pro ipsis mortuus est et resurrexit (II Cor. V, 15).

In the Gospel the Lord speaks and says: He who loves father or mother above Me is not worthy of Me. And he who loves son or daughter above Me is not worthy of Me. And he who does not take up his cross and follow Me is not worthy of Me (Matt. 10:37). So also in Deuteronomy it is written: Those who say to father and mother, 'I do not know you', and have not acknowledged their children, these have kept Thy precepts and preserved Thy covenant (Deut. 33:9). Likewise the apostle Paul: Who, he says, will separate us from the love of Christ? Affliction or distress, or persecution, or hunger, or nakedness, or danger, or the sword? As it is written: For Thy sake we are killed all the day long, we are reckoned as sheep for sacrifice; but in all these things we overcome because of Him Who loved us (Rom. 8:35). And again: You are not your own: for you have been bought at a great price; glorify and carry God in your body (1 Cor. 6:20). And again: Christ died for all, so that those who live may no longer live for themselves, but for Him Who died for them and rose again (2 Cor. 5:15).

CAPUT VII. — EREPTOS DE FAUCIBUS DIABOLI, ET DE LAQUEIS SAECULI LIBERATOS, NON DEBERE DENUO AD SAECULUM REVERTI, NE PERDANT QUOD EVASERINT.

Chapter VII. — That those snatched from the jaws of the devil and freed from the snares of the world ought not to return again to the world, lest they lose what they have escaped.

In Exodo, Judaicus populus, ad umbram nostri et imaginem praefiguratus, eum, Deo tutore et vindice, evasisset Pharaonis atque Aegypti, id est diaboli et saeculi, durissimam servitutem; circa Deum perfidus et ingratus, adversus Moysen mussitat, respiciens solitudinis ac laboris incommoda, et non intelligens libertatis ac salutis beneficia divina, reverti quaerit ad Aegypti, hoc est ad saeculi, servitutem unde fuerat exutus, cum magis fidere deberet in Deum et credere; quoniam qui a diabolo et saeculo

In Exodus the Jewish people, prefigured as a shadow and image of us, when, with God as protector and avenger, it had escaped the most harsh slavery of Pharaoh and of Egypt, that is, of the devil and of the world, faithless and ungrateful towards God, murmurs against Moses, looking back at the hardships of the wilderness and of toil, and not understanding the divine benefits of freedom and salvation, seeks to return to the slavery of Egypt, that is, of the world, of which it had been stripped, when it ought rather to trust in God and believe; since He Who from the devil and the world

Editors' notes and page, col. 660

Footnotes

(o) ‹anchor: pretio magno› · call in col 660

Emti estis magno Ber. Lam. Ebor. NC. 1. Bod. 3.

"You were bought at a great [price]": Ber., Lambeth MS, York MS, NC. 1, Bodleian MS 3.

(printed under page 323)

(p) ‹anchor: glorificate› · call in col 660

Clarificate Ver.

"Glorify" (clarificate): Ver.

(printed under page 323)

(q) ‹anchor: ad Aegypti› · call in col 660

Aegyptum Lin. Spir. Bod. 1, 2, 4.

"To Egypt": Lincoln MS, Speyer edition, Bodleian MSS 1, 2, 4.

(printed under page 323)

(r) ‹anchor: fuerat exutus› · call in col 660

Unde fuerat exemtus Bod. 3. abstractus Spir. Morel.

"Whence he had been taken out": Bodleian MS 3; "drawn away": Speyer edition, Morel.

(printed under page 323)

(s) ‹anchor: in Deum› · call in col 660

Fidem in Deo habere Lin.

"To have faith in God": Lincoln MS.

STEPH. BALUZII NOTAE. (Baluze, Cap. V) ‹anchor: Si audieris in una› · no call; keyed to Cap. V Cap. V. — Si audieris in una. Hic locus refertur a Gratiano XXIII q. 5: Si audieris. Ubi glossa ait Cyprianum fuisse interrogatum an mali post adventum Domini in hunc mundum morte sint puniendi, et illum respondisse quod sic, quia si ante adventum Christi hoc fiat, ut probatur auctoritate Deuteronomii et exemplo Malachiae, multo potius post adventum Christi hoc fieri debet. Joannes vero de Turre cremata hinc collegit non esse parcendum malis qui multitudinem corrumpunt. Auctor glossae non recurrit ad Cyprianum, et ideo erravit in facto.

Chap. V. — "If you hear in one." This passage is cited by Gratian, [Causa] 23, q. 5: "Si audieris." There the gloss says that Cyprian was asked whether the wicked are to be punished with death after the Lord's coming into this world, and that he answered yes, because if this was done before Christ's coming, as is proved by the authority of Deuteronomy and the example of Malachi, much more ought it to be done after Christ's coming. Juan de Torquemada inferred from this that the wicked who corrupt the multitude are not to be spared. The author of the gloss did not go back to Cyprian, and so erred on the fact.

(Baluze, Cap. V) ‹anchor: Conservabit illam› · no call Conservabit illam. Duo libri veteres habent salvabit, alius servabit, alius denique inveniat.

"Shall preserve it." Two old manuscripts have "salvabit" (shall save), another "servabit" (shall keep), and another "inveniat" (may find).

(Baluze, Cap. VI) ‹anchor: Occidimur› · no call; keyed to Cap. VI Cap. VI. — Occidimur. Editio Morelliana et quidam libri veteres mortificamur, et mox occisionis.

Chap. VI. — "We are killed." The Morel edition and some old manuscripts have "mortificamur" (we are put to death), and just after "occisionis" (of slaughter).

(Baluze, Cap. VI) ‹anchor: Non sit me dignus› · no call Non sit me dignus. Codex Seguierianus, non est meus discipulus.

"Let him not be worthy of me." The Séguier manuscript has "is not my disciple."

(Baluze, Cap. VI) ‹anchor: Superamus› · no call Superamus. Codex Veronensis, supervincimus. Vide (continues)

"We overcome." The Verona manuscript has "supervincimus" (we more than conquer). See (continues)

(printed under page 323)

Page

running head: DIVI CYPRIANI 660 (centred title, its left part cut off at the image edge)
marginal letters: A ‹autem non possunt occidere›; B ‹XXXIII, 9). Item apostolus Paulus›; C ‹SAECULUM REVERTI, NE PERDANT›; D ‹beside the Lectiones variantes at the page foot, line "Clarificate Ver."›
old-edition numerals: 266 after ‹est› (mortuus est | Christus) (QA Q1: the lean image's first digit is ambiguous; 266 agrees with 271 at col 670 and 274 at col 676)
other: the column begins with "autem", continuing the quotation of Matt. 10:28 from col. 659; the closing quotation mark after "Non novi te," is printed as « (set as printed; » intended?); the last word "sae-" is broken at the column foot (saeculo); the full-width headings LECTIONES VARIANTES and BALUZII NOTAE stand across the page foot and are not set; the editors' Variae lectiones and Baluze's notes are left for the later pass; no editors' prose in the text block
misprints kept as printed: ‹eum, Deo tutore› (Cap. VII) for "cum" (QA Q1; the English reads "when"; the lean image reads e, confirm at higher zoom)
footnote placement (QA Q1): the calls e (autem), f (occidere), g (super me), h (dignus), i (crucem), j (dignus), k (scriptum est), l (testamentum), m (victimae), n (superamus) all stand in col 660; their footnotes are filed in n659 (anchored "not visible"), and should move here with these anchors. In n659 (n) the page prints "Ber." (not "Ver.") before "Pro eo".

PL 4:661

liberat populum suum, protegit liberatum : Quid hoc nobis, inquiunt, fecisti in ejiciendo nos de Aegypto? melius est nobis servire Aegyptiis quam mori in solitudine hac. Et dixit Moyses ad populum : Fidite, et state, et cernite salutem quae a Domino est, quam vobis faciet hodie : Dominus ipse pugnabit pro vobis, et vos tacebitis (Exod. XIV, 11). Quod nos admonens in Evangelio suo Dominus, et docens ne ad diabolum rursus et ad saeculum, quibus renuntiavimus et unde evasimus, revertamur, dicit : Nemo retro attendens et superponens manum suam super aratrum, aptus est regno Dei (Luc. IX, 62). Et iterum : Et qui in agro est, non convertatur retro. Memores estote uxoris Loth (Luc. XVII, 31). Ac, ne quis aliqua vel cupiditate rerum, vel suorum dulcedine retardetur quominus Christum sequatur, addit et dicit : Qui non renuntiat omnibus quae sunt ejus, non potest meus esse discipulus (Luc. XIV, 33).

frees His people, protects them once freed: "What is this that you have done to us," they say, "in casting us out of Egypt? It is better for us to serve the Egyptians than to die in this wilderness." And Moses said to the people: "Trust, and stand, and see the salvation which is from the Lord, which He will work for you today: the Lord Himself will fight for you, and you shall be silent" (Exod. 14:11). Admonishing us of this in His Gospel, and teaching that we should not turn back again to the devil and to the world, which we have renounced and from which we have escaped, the Lord says: "No one who looks back and sets his hand upon the plough is fit for the kingdom of God" (Luke 9:62). And again: "And let him who is in the field not turn back. Remember Lot's wife" (Luke 17:31). And, lest anyone be held back from following Christ either by some desire for things or by the sweetness of his own kin, He adds and says: "Whoever does not renounce all that is his cannot be My disciple" (Luke 14:33).

CAPUT VIII. — INSISTENDUM ESSE ET PERSEVERANDUM IN FIDE ET VIRTUTE, ET COELESTIS AC SPIRITALIS GRATIAE CONSUMMATIONE, UT AD PALMAM ET CORONAM POSSIT PERVENIRI.

Chapter VIII. — That one must stand firm and persevere in faith and virtue, and in the consummation of heavenly and spiritual grace, so that one may attain to the palm and the crown.

In Paralipomenon : Dominus vobiscum est, quamdiu et vos estis cum ipso. Si autem dereliqueritis eum, derelinquet vos (II Par. XV, 2). Item apud Ezechielem : Justitia justi non liberabit eum, in quacumque die exerraverit (Ezech. XXXIII, 12). Item in Evangelio Dominus loquitur et dicit : Qui perseveraverit usque in finem, hic salvus erit (Matth. X, 22). Et iterum : Si permanseritis in verbo meo, vere discipuli mei estis, et cognoscetis veritatem, et veritas liberabit vos (Joan. VIII, 31). Praemonens quoque nos paratos semper esse debere, et expeditos in procinctu firmiter stare, addit et dicit : Sint lumbi vestri praecincti, et lucernae ardentes; et vos similes hominibus exspectantibus dominum suum, quando revertatur a nuptiis; ut, cum venerit et pulsaverit, aperiant ei. Beati servi illi, quos adveniens dominus invenerit vigilantes (Luc. XII, 35). Item beatus

In Paralipomenon: "The Lord is with you, as long as you too are with Him. But if you forsake Him, He will forsake you" (2 Chron. 15:2). Likewise in Ezekiel: "The righteousness of the righteous shall not deliver him, on whatever day he goes astray" (Ezek. 33:12). Likewise in the Gospel the Lord speaks and says: "He who perseveres to the end, he shall be saved" (Matt. 10:22). And again: "If you abide in My word, you are truly My disciples, and you shall know the truth, and the truth shall set you free" (John 8:31). Forewarning us also that we ought always to be ready, and to stand firm, unencumbered and girded for battle, He adds and says: "Let your loins be girded, and your lamps burning; and you like men awaiting their lord, when he returns from the wedding, so that when he comes and knocks they may open to him. Blessed are those servants whom the lord, when he comes, finds watching" (Luke 12:35). Likewise the blessed

Editors' notes and page, col. 661

Footnotes

LECTIONES VARIANTES. (printed under page 324)

(a) ‹anchor: not visible in the foot image› · call in col 661

Melius erat Bod. 3.

"It was better": Bodleian MS 3.

(printed under page 324)

(b) ‹anchor: not visible in the foot image› · call in col 661

Quam obire Ar. Bod. 2.

"Than to meet [death]": Ar., Bodleian MS 2.

(printed under page 324)

Silete et state Bod. 1. State fidentes et videte Spir.

"Be silent and stand": Bodleian MS 1. "Stand trusting and see": Speyer edition.

(printed under page 324)

(d) ‹anchor: not visible in the foot image› · call in col 661

Tollere vestimentum suum Ar. Lam. Ebor. Bod. 2. N. C. 1, 2. Ben.

"To take up his garment": Ar., Lambeth MS, York MS, Bodleian MS 2, NC. 1, 2, Ben.

(printed under page 324)

(e) ‹anchor: not visible in the foot image› · call in col 661

Omnibus quae possidet Ar.

"All that he possesses": Ar.

(printed under page 324)

(f) ‹anchor: et vos› · call in col 661

Quamdiu vos Bod. 1, 2, 3, 4.

"As long as you": Bodleian MSS 1, 2, 3, 4.

(printed under page 324)

(g) ‹anchor: die exerraverit› · call in col 661

Et iniquitas iniqui non affliget eum, quacumque die reversus fuerit ab iniquitatibus suis addit Voss. 1.

Vossius MS 1 adds: "And the iniquity of the wicked shall not afflict him, on whatever day he turns back from his iniquities."

(printed under page 324)

(h) ‹anchor: usque in finem› · call in col 661

Usque ad finem Lin.

"Up to the end": Lincoln MS.

(printed under page 324)

(i) ‹anchor: salvus erit› · call in col 661

Salvabitur Bod. 4.

"Shall be saved": Bodleian MS 4.

(printed under page 324)

(j) ‹anchor: lumbi vestri praecincti› · call in col 661

Lumbi vestri accincti Voss. 4.

"Your loins girded": Vossius MS 4.

(printed under page 324)

(k) ‹anchor: quando revertatur› · call in col 661

Quando veniat Lam. Ebor. NC. 4. Bod. 1, 2, 3, 4.

"When he comes": Lambeth MS, York MS, NC. 4, Bodleian MSS 1, 2, 3, 4.

(printed under page 324)

(l) ‹anchor: aperiant ei. Beati› · call in col 661

Felices Ar. Bod. 1, 2, 4.

"Happy": Ar., Bodleian MSS 1, 2, 4.

(printed under page 324)

(m) ‹anchor: not visible in the foot image› · call in col 661 or 662

Quoniam hi qui in stadio currunt Bod. 1.

"Since those who run in the stadium": Bodleian MS 1.

(printed under page 324)

(n) ‹anchor: not visible in the foot image› · call in col 661 or 662

Sed unus Bod. 1, 3.

"But one": Bodleian MSS 1, 3.

(printed under page 324)

(o) ‹anchor: not visible in the foot image› · call in col 661 or 662

Ut comprehendatis Bod. Oxon. addit: Omnis enim qui agonizat in omnibus continens est.

"That you may lay hold": Bodleian MS. The Oxford edition adds: "For everyone who strives is temperate in all things."

(printed under page 324)

(p) ‹anchor: not visible in the foot image› · call in col 661 or 662

Hostiam vivam Bod. 1, 2, 3, 4. Rationabile ministerium vestrum Lin. Voss. 1. Rationabile obsequium vestrum; et nolite configurari Bod. 4.

"A living victim": Bodleian MSS 1, 2, 3, 4. "Your reasonable ministry": Lincoln MS, Vossius MS 1. "Your reasonable service; and be not conformed": Bodleian MS 4.

(printed under page 324)

(q) ‹anchor: not visible in the foot image› · call in col 661 or 662

Renovatione sensus Bod. 3.

"By the renewal of the mind": Bodleian MS 3.

(printed under page 324)

(r) ‹anchor: not visible in the foot image› · call in col 661 or 662

Sumus filii, si autem Bod. 1.

"We are sons; but if": Bodleian MS 1.

(printed under page 324)

(s) ‹anchor: not visible in the foot image› · call in col 661 or 662

Simul glorificemur Bod. 3.

"That we may be glorified together": Bodleian MS 3.

(printed under page 324)

(t) ‹anchor: not visible in the foot image› · call in col 661 or 662

Tene, inquit Bod. 1. 4.

"Hold fast, he says": Bodleian MSS 1, 4.

(printed under page 324)

Page

running head: 661 EPISTOLA AD FORTUN[ATUM] (cut off at the image edge)
marginal letters: A ‹culo liberat populum suum›; B ‹minus Christum sequatur›; C ‹et cognoscetis veritatem›; D ‹Et iniquitas iniqui non affliget eum› (in the variants at the page foot)
old-edition numerals: (none)
other: column begins with "culo", the rest of a word broken from the previous column (probably miraculo); column ends "bea-" split at the column break (beati/beatus); "solitudine" is blurred and could read "sotitudine", so it was set as solitudine (UNSURE); "exerraverit" was set as printed (UNSURE whether this is intended or a misprint for erraverit); Luc. XVII, 31 was set as printed, although "Memores estote" is v. 32; the chapter heading was set as its own line as printed; the full-width headings "LECTIONES VARIANTES" and "STEPH. BALUZII NOTAE" across the page foot were not set, together with the variants and Baluze's notes (apparatus, for the later pass)

PL 4:662

apostolus Paulus, ut fides nostra proficiat et crescat et ad summa perveniat, hortatur dicens: Nescitis quoniam qui in stadio currunt, omnes quidem currunt, unus tamen accipit palmam? Sic currite ut occupetis. Et illi quidem ut corruptibilem coronam accipiant, vos autem incorruptam (I Cor. IX, 24). Et iterum: Nemo militans Deo obligat se molestiis saecularibus, ut possit placere ei cui se probavit. Sed et si certaverit quis, non coronabitur, nisi legitime pugnaverit (II Tim. II, 4). Et iterum: Oro autem vos, fratres, per misericordiam Dei, ut constituatis corpora vestra hostiam viventem, sanctam, placentem Deo; nec configuremini saeculo huic, sed transformamini in renovatione spiritus, ad probandum quae sit voluntas Dei bona et placens et perfecta (Rom. XI, 1). Et iterum: Sumus filii Dei: si autem filii, et haeredes, haeredes quidem Dei, cohaeredes autem Christi; si quidem compatiamur, ut et commagnificemur (Rom. VIII, 17). Et in Apocalypsi eadem loquitur divinae praedicationis hortatio, dicens: Tene quod habes, ne alius accipiat coronam tuam (Apoc. III, 11). Quod exemplum perseverandi et permanendi designatur in Exodo, ubi Moyses, ad superandum Amalech, qui figuram portabat diaboli, in signo et sacramento crucis allevabat supinas manus. Nec vincere adversarium potuit, nisi postquam stabilis in signo allevatis jugiter manibus perseveravit. «Et factum est, inquit, cum levabat Moyses manus, praevalebat Israel; ubi autem submiserat manus, invalescebat Amalech. Et accepto lapide supposuerunt sub eo, et sedebat super eum. Et Aaron et Ur sustentabant manus ejus hinc et inde; et factae sunt manus Moysi stabiles usque in occasum solis. Et fugavit Jesus Amalech, et omnem populum ejus. Et dixit Dominus ad Moysen: Scribo hoc ut sit memoria in libro, et da in aures Jesu: quoniam deletione deleam memoriam Amalech de sub coelo (Exo. XVII, 11).»

apostle Paul, so that our faith may advance and grow and reach the highest point, exhorts us, saying: Do you not know that those who run in the stadium all run indeed, but one receives the palm? So run that you may seize it. And they indeed [run] that they may receive a corruptible crown, but you an incorruptible one (1 Cor. 9:24). And again: No one soldiering for God entangles himself in worldly troubles, so that he may please Him to Whom he has proved himself. But even if someone has contended, he will not be crowned unless he has fought lawfully (2 Tim. 2:4). And again: But I beseech you, brothers, by the mercy of God, that you present your bodies as a living sacrifice, holy, pleasing to God; and do not be conformed to this age, but be transformed in the renewal of the spirit, so as to prove what the will of God is, good and pleasing and perfect (Rom. 12:1). And again: We are sons of God; but if sons, also heirs, heirs indeed of God, and co-heirs of Christ; if indeed we suffer with [Him], so that we may also be magnified with [Him] (Rom. 8:17). And in the Apocalypse the exhortation of the divine preaching says the same thing, saying: Hold what you have, lest another receive your crown (Rev. 3:11). This example of persevering and remaining steadfast is set forth in Exodus, where Moses, to overcome Amalek, who bore the figure of the devil, raised his hands palms upward in the sign and sacrament of the cross. And he could not conquer the adversary except after he had persevered, steadfast in the sign, with hands continually raised. "And it came to pass," it says, "that when Moses raised his hands, Israel prevailed; but when he had lowered his hands, Amalek grew strong. And taking a stone they put it under him, and he sat upon it. And Aaron and Hur held up his hands on this side and on that; and the hands of Moses were made steady until the setting of the sun. And Jesus put Amalek to flight, and all his people. And the Lord said to Moses: Write this, so that it may be a memorial in a book, and deliver it into the ears of Jesus: for with destruction I will destroy the memory of Amalek from under heaven (Exod. 17:11)."

Editors' notes and page, col. 662

Footnotes

(u) ‹anchor: in signo et sacramento crucis› · call in col 662

In signo crucis Bod. 1.

"In the sign of the cross": Bodleian MS 1.

(printed under page 324)

(v) ‹anchor: Et accepto› · call in col 662

Invalescebat Amalech. Sed manus Moysi graves erant, et accepto Ver. et similiter l. 2. ad Quir. c. XXI.

"Amalek prevailed. But Moses' hands were heavy, and taking": Ver.; and likewise [Testimonies to Quirinus] book 2, chapter 21.

(printed under page 324)

(x) ‹anchor: populum ejus› · call in col 662

Ur supportabant Voss. NC. 2.

"Hur held [them] up": Vossius MS, NC. 2.

(printed under page 324)

(y) ‹anchor: ut sit memoria› · call in col 662

Populum ejus in ore gladii Ver.

"His people with the edge of the sword": Ver.

(printed under page 324)

(z) ‹anchor: deletione deleam› · call in col 662

Memoriale Ar. Bod. 3.

"Memorial": Ar., Bodleian MS 3.

(printed under page 324)

(aa) ‹anchor: sub coelo› · call in col 662

Delebo Bod. 4.

"I will blot out": Bodleian MS 4.

(printed under page 324)

(bb) ‹anchor: not visible in the foot image› · call in col 662

In sempiternum Lam. Ebor. NC. 1. Bod. 2.

"For ever": Lambeth MS, York MS, NC. 1, Bodleian MS 2.

STEPH. BALUZII NOTAE. (Baluze, Cap. VI) ‹anchor: Superamus› · (continued)

(continued) notas ad epistolam XXVI, pag. 412, ubi vox eadem reperitur.

(Baluze, Cap. VII) ‹anchor: In ejiciendo› · no call; keyed to Cap. VII Cap. VII. — In ejiciendo. Codex Fuxensis educendo, et mox eremo pro solitudine. Hanc ultimam lectionem praeferunt tres alii libri veteres.

Chap. VII. — "In casting out." The Foix manuscript has "educendo" (in leading out), and just after "eremo" for "solitudine" (wilderness). Three other old manuscripts give this last reading.

(Baluze, Cap. VIII) ‹anchor: Felices servi› · no call; keyed to Cap. VIII Cap. VIII. — Felices servi. Ita omnes veteres editiones ante Pamelianam. Eodem quoque modo scriptum est in libris nostris et in Anglicanis.

Chap. VIII. — "Happy servants." So all the old editions before Pamelius's. It is written the same way in our manuscripts and in the English ones.

(Baluze, Cap. VIII) ‹anchor: Ut occupetis› · no call Ut occupetis. Postea istic sequitur in editione Manutiana et in Comeliana segmentum istud: Omnis enim qui agonizat, continens est. Verum cum illud desit in codice Seguieriano, in antiquis editionibus, et in omnibus libris veteribus, duobus exceptis, additum e Manutio, omissum a Morellio, deinde repositum a Pamelio, nos delevimus. Vide notas ad Epistolam VIII, pag. 395.

"That you may obtain." After this, the Manutius edition and the Commelin edition have this piece: "For everyone who strives is temperate." But since it is missing in the Séguier manuscript, in the old editions, and in all the old manuscripts but two — added from Manutius, omitted by Morel, then put back by Pamelius — we have deleted it. See the notes on Letter 8, p. 395.

(Baluze, Cap. VIII) ‹anchor: Fugavit Jesus› · no call; the foot image ends at this line, so the note may continue Fugavit Jesus. Codex Seguierianus, fugavit Moyses

"Jesus put to flight." The Séguier manuscript has "Moses put to flight"

(printed under page 324)

Page

running head: [...]LA AD FORTUNATUM. (cut off at the left edge of the image)
marginal letters: A tus apostolus Paulus; B rum : Sumus filii Dei; C eum. Et Aaron et Ur; D beside the variant line "Tene, inquit" in the Variae lectiones
old-edition numerals: 267 after exemplum
other: the column begins with the fragment "tus", which is the end of a word broken over from col. 661 (probably beatus). The English is left without that word. "Jesus" is kept literal in the English (= Joshua). The Variantes and the Baluzii notae at the foot of the page are not set.
misprints kept as printed: "Scribo" (for Scribe, Exod. 17:14; the English renders Scribe; QA Q2 read the page: the print has Scribo); "Rom. XI, 1" (for XII, 1; the English gives Rom. 12:1).
other: the footnote calls x, y, z, aa stand one place later in the text than the variants they key (x "Ur supportabant" is called after "populum ejus", y "Populum ejus in ore gladii" after "memoria", and so on; bb's call is not in this column); set as printed in the anchors above.

PL 4:663

CAPUT IX. — AD HOC PRESSURAS ET PERSECUTIONES FIERI, UT PROBEMUR.

Chapter IX. — That pressures and persecutions come about to this end, that we may be proved.

In Deuteronomio: Tentat vos Dominus Deus vester, ut sciat si diligitis Dominum Deum vestrum ex toto corde vestro, et ex tota anima vestra, et ex tota virtute vestra (Deut. XIII, 3). Et iterum apud Salomonem: Vasa figuli probat fornax, et homines justos tentatio tribulationis (Eccli. II, 5). Paulus quoque paria testatur ac loquitur dicens: Gloriamur in spe claritatis Dei; non solum autem, sed et gloriamur in pressuris, scientes quoniam pressura tolerantiam operatur, tolerantia autem probationem, probatio autem spem: spes autem non confundit, quia dilectio Dei infusa est in cordibus nostris per Spiritum sanctum qui datus est nobis (Rom. V, 3). Et Petrus in Epistola sua ponit et dicit: Charissimi, nolite mirari ardorem accidentem vobis, qui ad tentationem vestram fit; nec excidatis, tamquam novum aliquid vobis contingat. Sed quotiescumque communicatis Christi passionibus, per omnia gaudete; ut et in revelatione facta claritatis ejus gaudentes exultetis. Si improperatur vobis in nomine Christi, beati estis, quia majestatis et virtutis Domini nomen in vobis requiescit: quod quidem secundum illos blasphematur, secundum nos autem honoratur (I Petr. IV, 12).

In Deuteronomy: The Lord your God tests you, to know whether you love the Lord your God with your whole heart, and with your whole soul, and with your whole strength (Deut. 13:3). And again in Solomon: The furnace proves the potter's vessels, and the trial of tribulation proves just men (Sir. 2:5). Paul too testifies and speaks the like, saying: We glory in the hope of the glory of God; and not only that, but we glory also in pressures, knowing that pressure works endurance, and endurance proof, and proof hope: and hope does not put to confusion, because the love of God has been poured into our hearts through the Holy Spirit Who has been given to us (Rom. 5:3). And Peter in his Epistle sets it down and says: Dearly beloved, do not wonder at the burning that befalls you, which comes about for your testing; and do not fall away, as though something new were happening to you. But as often as you share in the sufferings of Christ, rejoice in all things; that also at the revelation made of His glory you may exult with rejoicing. If you are reproached in the name of Christ, you are blessed, because the name of the majesty and power of the Lord rests in you: which indeed according to them is blasphemed, but according to us is honoured (1 Pet. 4:12).

CAPUT X. — TIMENDAS NON ESSE INJURIAS ET POENAS PERSECUTIONUM, QUIA MAJOR EST DOMINUS AD PROTEGENDUM, QUAM DIABOLUS AD IMPUGNANDUM.

Chapter X. — That the injuries and punishments of persecutions are not to be feared, because the Lord is greater to protect than the devil to assail.

Joannes in Epistola sua probat dicens: Major est qui in vobis est, quam qui in isto mundo (I Jo. IV, 4). Item in Psalmo CXVII: Non metuam quid mihi faciat homo, Dominus mihi auxiliator est (℣. 6). Et iterum: Isti in curribus et isti in equis, nos autem in nomine Domini Dei nostri magnificabimus. Ipsi obligati sunt et ceciderunt: nos autem surreximus et erecti sumus (Ps. XIX, 8). Et adhuc fortius docens et ostendens Spiritus sanctus castra diaboli non timenda, et si bellum nobis hostis indixerit, in ipso magis bello

John in his Epistle proves it, saying: Greater is He Who is in you than he who is in this world (1 John 4:4). Likewise in Psalm 117: I will not fear what man may do to me; the Lord is my helper (v. 6). And again: These in chariots and these on horses, but we shall be magnified in the name of the Lord our God. They have been bound and have fallen: but we have risen and been set upright (Ps. 19:8). And the Holy Spirit, teaching and showing still more strongly that the camp of the devil is not to be feared, and that, if the enemy should declare war upon us, in that very war rather

Editors' notes and page, col. 663

Footnotes

LECTIONES VARIANTES. (printed under page 325)

(a) ‹anchor: not visible in the foot image› · call in col 663

Sic Manut. Pam. Rig. Voss. 1, 2. Lin et l. 3. ad Quir. c. 6. Diffusa Lam. Ebor. NC. 2. Spir. Vet. innom. Eras. Morel. Grav.

So Manutius, Pamelius, Rigault, Vossius MSS 1, 2, Lincoln MS, and [Testimonies] to Quirinus book 3, chapter 6. "Poured out": Lambeth MS, York MS, NC. 2, Speyer edition, the old unnamed [edition], Erasmus, Morel, Gravius.

(printed under page 325)

(b) ‹anchor: not visible in the foot image› · call in col 663

Gaudeatis et exultetis Bod. 4.

"May you rejoice and exult": Bodleian MS 4.

(printed under page 325)

Nomine Jesu Bod. 4.

"In the name of Jesus": Bodleian MS 4.

(printed under page 325)

(d) ‹anchor: secundum illos› · call in col 663

Per illos Spir.

"Through them": Speyer edition.

(printed under page 325)

(e) ‹anchor: probat dicens› · call in col 663

Ponit et dicit Spir.

"Sets down and says": Speyer edition.

(printed under page 325)

(f) ‹anchor: magnificabimus› · call in col 663

Invocabimus Ar. Bod. 1, 2, 4. Ben. Ver. magnificabimur Spir.

"We will call upon": Ar., Bodleian MSS 1, 2, 4, Ben., Ver.; "we shall be magnified": Speyer edition.

(printed under page 325)

(g) ‹anchor: Ipsi obligati sunt› · call in col 663

Illis copulati sunt pedes Ar. NC. 1, 2. Lam. Ebor. Vos. 1. Lin. Bod. 1, 2. Ben. Ver. Ox. Ipsi obligati sunt et Impr.

"Their feet were bound together": Ar., NC. 1, 2, Lambeth MS, York MS, Vossius MS 1, Lincoln MS, Bodleian MSS 1, 2, Ben., Ver., Oxford edition. "They were bound and": the printed editions.

(printed under page 325)

(h) ‹anchor: not visible in the foot image› · call in col 663 or 664

In illo ego sperabo Voss. 1.

"In him I will hope": Vossius MS 1.

(printed under page 325)

(i) ‹anchor: not visible in the foot image› · call in col 663 or 664

Unum petii, Lam. Ebor. Lin. Bod. 1, 4.

"One thing I have asked": Lambeth MS, York MS, Lincoln MS, Bodleian MSS 1, 4.

(printed under page 325)

(j) ‹anchor: not visible in the foot image› · call in col 663 or 664

Hoc exquiram Bod. 1. 4. Lam. Ebor.

"This I will seek": Bodleian MSS 1, 4, Lambeth MS, York MS.

(printed under page 325)

(k) ‹anchor: not visible in the foot image› · call in col 663 or 664

Sic Ver. Vat. Lam. Lin. NC. 1. 2. Voss. 1. Bod. 1, 2, 3. ignem, flamma Impr.

So Ver., Vatican MS, Lambeth MS, Lincoln MS, NC. 1, 2, Vossius MS 1, Bodleian MSS 1, 2, 3. "Fire, flame": the printed editions.

(printed under page 325)

Page

running head: 663 DIVI CYPRIAN[I] (cut off at the right edge of the image)
marginal letters: A ‹CAPUT IX. — AD HOC PRESSURAS›; B ‹sua ponit et dicit: Charissimi›; C ‹ciat homo, Dominus mihi auxiliator›; D stands in the Lectiones variantes at the page foot, beside ‹Invocabimus Ar. Bod.›
old-edition numerals: (none)

PL 4:664

spem nostram consistere, et congressione illa justos ad divinae sedis et salutis aeternae praemium pervenire, in Psalmo XXVI ponit et dicit: Si directa fuerint in me castra, non timebit cor meum: et si exsurrexerit super me bellum, in illud ego sperabo. Unam petii a Domino, hanc requiram, ut inhabitem in domo Domini per omnes dies vitae meae. Item in Exodo declarat Scriptura divina pressuris multiplicari nos potius et augeri, dicens: Quantoque eos deprimebant, tanto plures fiebant, et invalescebant magis (Exod. I, 12). Et in Apocalypsi pro⟨t⟩ectio divina promittitur passionibus nostris: Nihil, inqui⟨t⟩, eorum timeas quae passurus es (Apoc. II, 10). Nec ali⟨u⟩s securitatem nobis et protectionem pollicetur, quam qui et per Esaiam prophetam loquitur dicens: Noli timere, quia te redemi, et vocavi te nomine tuo; meus es tu. Et si transieris per aquam, tecum sum, et flumina te non inundabunt, et si transieris per ignem, non combureris et flamma te non comburet, quoniam ego Dominus Deus tuus, Sanctus Israël, qui te salvum facio (Is. LXIII, 11). Qui et in Evangelio promittit auxilium divinum Dei servis in persecutionibus non defuturum, dicens: Cum autem vos tradiderint, nolite cogitare quo modo aut quid loquamini; dabitur enim vobis in illa hora quid loquamini: non enim vos estis qui loquimini, sed spiritus Patris qui loquitur in vobis (Matth. X, 10). Et iterum: Ponite in cordibus vestris non praemeditari excusare: ego enim dabo vobis os et sapientiam cui non poterunt resistere adversarii vestri (Luc. XII, 11). Sicut in Exodo ad Moysen cunctantem et ad populum ire trepidantem Deus loquitur dicens: Quis dedit os homini? et quis fecit mogilalum? et quis surdum? et quis videntem et caecum? nonne ego Dominus Deus? Et nunc perge, et ego aperiam os tuum, et instruam te quid loquaris (Exod. IV, 11). Nec difficile est Deo aperire os hominis devoti sibi, et confessori suo inspirare constantiam et fiduciam loquendi, qui in Numeris adversus Balaam prophetam etiam asinam fecerit loqui (Num. XXII, 30). Quare in

our hope consists, and that by that encounter the just attain to the reward of the divine seat and of eternal salvation, he sets down in Psalm 26 and says: If camps are set in array against me, my heart will not fear: and if war rises up against me, in it I will hope. One thing have I asked of the Lord, this will I seek, that I may dwell in the house of the Lord all the days of my life. Likewise in Exodus divine Scripture declares that by afflictions we are rather multiplied and increased, saying: And the more they oppressed them, the more numerous they became, and they grew the stronger (Exod. 1:12). And in the Apocalypse divine protection is promised to our sufferings: Fear nothing, it says, of the things which you are to suffer (Rev. 2:10). Nor does any other promise us security and protection than He Who also speaks through the prophet Isaiah, saying: Do not fear, for I have redeemed you, and I have called you by your name; you are mine. And if you pass through water, I am with you, and the rivers will not overwhelm you, and if you pass through fire, you will not be burned and the flame will not burn you, since I am the Lord your God, the Holy One of Israel, Who save you (Isa. 63:11). He also in the Gospel promises that divine help will not be lacking to the servants of God in persecutions, saying: But when they hand you over, do not consider how or what you are to say; for it will be given to you in that hour what you are to say: for it is not you who speak, but the Spirit of the Father Who speaks in you (Matt. 10:10). And again: Settle it in your hearts not to meditate beforehand how to make your defence: for I will give you a mouth and wisdom which your adversaries will not be able to resist (Luke 12:11). Just as in Exodus God speaks to Moses, who was hesitating and trembling to go to the people, saying: Who gave a mouth to man? and who made the one who speaks with difficulty? and who the deaf? and who the seeing and the blind? Is it not I, the Lord God? And now go, and I will open your mouth, and instruct you what you are to say (Exod. 4:11). Nor is it difficult for God to open the mouth of a man devoted to Him, and to inspire in His confessor constancy and confidence in speaking, He Who in Numbers made even a she-ass speak against the prophet Balaam (Num. 22:30). Wherefore in

Editors' notes and page, col. 664

Footnotes

(l) ‹anchor: not visible in the foot image› · call in col 664

Quin et Evangelio Prior.

"Indeed in the Gospel too": Prior.

(printed under page 325)

(m) ‹anchor: os et sapientiam› · call in col 664

Os sapientiae Bod. 4.

"A mouth of wisdom": Bodleian MS 4.

(printed under page 325)

(n) ‹anchor: quis surdum› · call in col 664

Sic Ver. Benev. Ar. Lam. Ebor. NC. 1, 2. Lam. Bod. 1. 4. Mutum Imp. Mutum et loquentem, audientem et surdum Bod. 3.

So Ver., Benevento MS, Ar., Lambeth MS, York MS, NC. 1, 2, Lambeth MS, Bodleian MSS 1, 4. "Dumb": the printed editions. "Dumb and speaking, hearing and deaf": Bodleian MS 3.

STEPH. BALUZII NOTAE. (Baluze, Cap. X) ‹anchor: Timendas non esse› · no call; keyed to Cap. X Cap. X. — Timendas non esse. Restituimus in hoc loco duo membra istius periodi quae Manutiana editio omiserat, sed Morellius reposuerat. Cum autem exstent in omnibus antiquis editionibus, putavimus esse reponenda; nam veteres libri non repugnant.

Chap. X. — "Are not to be feared." We have restored in this place two members of this sentence which the Manutius edition had left out but Morel had put back. Since they stand in all the old editions, we thought they should be restored; for the old manuscripts do not oppose it.

(Baluze, Cap. X) ‹anchor: Quia major est Dominus› · no call Quia major est Dominus. Rufinus lib. I. Hist. eccl. cap. 34. Longe major est qui nos defendit, quam qui persequitur. Idem in Ps. LXII. Fortis armatus diabolus est, qui hunc mundum possidebat. Sed Christus eo fortior veniens ipsum devicit.

"Because the Lord is greater." Rufinus, Ecclesiastical History book I, chapter 34: "Far greater is he who defends us than he who persecutes." The same on Psalm 62: "The strong man armed is the devil, who possessed this world. But Christ, coming stronger than he, overcame him."

(Baluze, Cap. X) ‹anchor: Ipsi obligati sunt› · no call Ipsi obligati sunt. Haec est scriptura veterum editionum. Quo etiam modo legebat auctor libri de Promissionibus et praedictionibus Dei inter Opera Prosperi. Angli praetermissa lectione illa, posuerunt Illis copulati sunt pedes. Quam lectionem habent octodecim exemplaria nostra, etiam Seguierianum, et editio Morelli, tum etiam ea quae dicitur Gravii. Nonius Marcellus: Copulantur pro copulant. Et paulo infra: Copulantur pro conjungunt.

"They were bound." This is the text of the old editions. So also read the author of the book On the Promises and Predictions of God among the Works of Prosper. The English [editors], passing over that reading, put "Their feet were bound together." Eighteen of our copies have this reading, the Séguier one too, and Morel's edition, and also the one called Gravius's. Nonius Marcellus: "copulantur" for "copulant." And a little further: "copulantur" for "conjungunt."

(Baluze, Cap. X) ‹anchor: Congressione illa› · no call Congressione illa. Codex Seguierianus congressionem illam justorum.

"In that encounter." The Séguier manuscript has "that encounter of the just."

(Baluze, Cap. X) ‹anchor: Mogilalum› · no call Mogilalum. Ita legendum esse indicant omnes fere libri veteres quibus usus sum, in primis vero Seguierianus. Editio Manutii et codex Fuxensis praeferunt mollegium. At mogilalum in suis exemplaribus legit (continues)

"Mogilalum" (one who speaks with difficulty). Nearly all the old manuscripts I have used show that this is to be read, above all the Séguier manuscript. Manutius's edition and the Foix manuscript give "mollegium." But "mogilalum" was read in his copies by (continues)

(printed under page 325)

Page

running head: DIVI CYPRIANI 664
marginal letters: A ‹spem nostram consistere›; B ‹te nomine tuo; meus es tu›; C ‹dicens : Quis dedit os homini›; D (beside the Variae lectiones at the page foot, not in the text block)
old-edition numerals: 338 after divinum (figure faint, reading unsure)
other: column begins mid-sentence and ends mid-sentence ("Quare in"); damaged type in pro⟨t⟩ectio, inqui⟨t⟩, ali⟨u⟩s; "timere" printed with a spacing or smudge after "tim", set as timere; "Qui et in Evangelio" shows a speck like an accent on the i, set as Qui; scripture references set as printed though (Is. LXIII, 11) answers to Isa. 43:1-3, (Matth. X, 10) to Matt. 10:19-20 and (Luc. XII, 11) to Luke 21:14-15; the heading "...TIONES VARIANTES." and "...H. BALUZII NOTAE." run across the page foot with the Variae lectiones and Baluze's notes, which were not set (later pass)

PL 4:665

persecutionibus nemo cogitet quod periculum diabolus importet, sed immo consideret quod auxilium Deus praestet : nec mentem labefactet humana infestatio, sed corroboret fidem divina protectio : quando unusquisque, secundum Dominica promissa et fidei suae merita, tantum accipiat de Dei ope quantum se credat accipere; nec sit quod Omnipotens praestare non possit, nisi si accipientis fides caduca defecerit.

persecutions let no one think what danger the devil brings, but rather let him consider what help God supplies; nor let human hostility make the mind waver, but let divine protection strengthen faith, since each one, according to the Lord's promises and the merits of his faith, receives as much of God's help as he believes that he receives; nor is there anything which the Almighty cannot supply, unless the failing faith of the one receiving has given out.

CAPUT XI. — ANTE PRAEDICTUM ESSE QUOD NOS MUNDUS ODIO HABITURUS ESSET, ET QUOD PERSECUTIONES ADVERSUM NOS EXCITARET, ET QUOD NIHIL NOVUM CHRISTIANIS ACCIDAT, QUANDO AB INITIO MUNDI BONI LABORAVERINT, ET OPPRESSI ATQUE OCCISI SINT JUSTI AB INJUSTIS.

Chapter XI. That it was foretold beforehand that the world would hold us in hatred, and that it would stir up persecutions against us, and that nothing new befalls Christians, since from the beginning of the world the good have suffered, and the just have been oppressed and slain by the unjust.

Dominus in Evangelio praemonet et praenuntiat, dicens : Si mundus vos odit, scitote quoniam me primo odiit (Joan. XV, 18). Si de mundo essetis, mundus quod suum esset amaret : sed, quia de mundo non estis, et ego elegi vos de mundo, propterea odit vos mundus. Mementote sermonis quem dixi vobi : Non est servus major domino suo : si me persecuti sunt, et vos persequentur. Et iterum : Veniet hora ut omnis qui vos occiderit, putet se officium Deo facere : sed hoc facient, quoniam non cognoverunt Patrem neque me. Haec autem locutus sum vobis, ut, cum venerit hora, eorum memores sitis, quia ego dixi vobis (Ib. XVI, 4). Et iterum : Amen amen dico vobis, quoniam vos plorabitis et plangetis, saeculum autem gaudebit : vos tristes eritis, sed tristitia vestra in laetitiam veniet (Ib. 26). Et iterum : Haec locutus sum vobis, ut in me pacem habeatis, in saeculo autem pressuram : sed fidite, quoniam ego vici saeculum (Ib. 38). Et cum a discipulis suis interrogaretur de signo adventus sui et consummationis mundi, respondit et dixit : Cavete ne quis vos fallat; multi enim venient in nomine meo dicentes : Ego sum Christus; et

The Lord in the Gospel forewarns and foretells, saying: If the world hates you, know that it hated Me first (John 15:18). If you were of the world, the world would love what was its own; but because you are not of the world, and I have chosen you out of the world, therefore the world hates you. Remember the word which I spoke to you: The servant is not greater than his lord; if they have persecuted Me, they will persecute you also. And again: The hour will come when everyone who kills you will think that he is doing a service to God; but they will do this because they have not known the Father nor Me. But these things I have spoken to you so that, when the hour comes, you may remember them, that I told you (John 16:4). And again: Amen, amen, I say to you that you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will turn into joy (John 16:26). And again: These things I have spoken to you so that in Me you may have peace, but in the world distress; but be confident, because I have conquered the world (John 16:38). And when He was asked by His disciples about the sign of His coming and of the consummation of the world, He answered and said: Take care that no one deceives you; for many will come in My name, saying: I am the Christ; and

Editors' notes and page, col. 665

Footnotes

LECTIONES VARIANTES. (printed under page 326)

(a) ‹anchor: not visible in the foot image› · call in col 665

Dominica praecepta et promissa Ar. Bod. 4.

"The Lord's commandments and promises": Ar., Bodleian MS 4.

(printed under page 326)

(b) ‹anchor: not visible in the foot image› · call in col 665

Fides catholica Ar.

"The catholic faith": Ar.

(printed under page 326)

Evangelio suo Lam. Bod. 2.

"In his Gospel": Lambeth MS, Bodleian MS 2.

(printed under page 326)

(d) ‹anchor: in saeculo autem pressuram› · call in col 665

Habebitis addit Oxon.

The Oxford edition adds "you shall have."

(printed under page 326)

(e) ‹anchor: consummationis mundi› · call in col 665

Consummationis saeculi Bod. 4.

"Of the consummation of the age": Bodleian MS 4.

(printed under page 326)

(f) ‹anchor: not visible in the foot image› · call in col 665 or 666

Opiniones bellorum Bod. 3.

"Rumours of wars": Bodleian MS 3.

(printed under page 326)

(g) ‹anchor: not visible in the foot image› · call in col 665 or 666

Regnum contra regnum Bod. 1.

"Kingdom against kingdom": Bodleian MS 1.

(printed under page 326)

(h) ‹anchor: not visible in the foot image› · call in col 665 or 666

Perseveraverit usque ad Bod. 1.

"Shall have persevered up to": Bodleian MS 1.

(printed under page 326)

(i) ‹anchor: not visible in the foot image› · call in col 665 or 666

Toto orbe NC. 2.

"In the whole world": NC. 2.

(printed under page 326)

(j) ‹anchor: not visible in the foot image› · call in col 665 or 666

Testimonium omnium gentium NC. 2.

"A testimony of all nations": NC. 2.

(printed under page 326)

(k) ‹anchor: not visible in the foot image› · call in col 665 or 666

Desolationis Bod. 4.

"Of desolation": Bodleian MS 4.

(printed under page 326)

(l) ‹anchor: not visible in the foot image› · call in col 665 or 666

Praegnantibus et lactantibus Voss. 1.

"To those with child and those giving suck": Vossius MS 1.

(printed under page 326)

Page

running head: 665 EPISTOLA AD FORTU (cut off at the image's right edge; presumably EPISTOLA AD FORTUNATUM)
marginal letters: A persecutionibus nemo cogitet; B dicens : Si mundus vos odit; C tur de signo adventus sui; D Latinus Latinius, qui putat (beside the Baluze notes at the page foot)
old-edition numerals: (none)
other: references printed (Ib. 26) and (Ib. 38) correspond to John 16:20 and 16:33; set and rendered as printed, possibly misprints. Full-width line LECTIONES VARIANTES (and STEPH. BALUZII N[OTAE]) at the page foot not set; Variae lectiones a–k and Baluze's notes left for the later pass. Column ends mid-sentence at "et".

PL 4:666

multos fallent (Matth. XXIV, 4). Incipietis autem audire bella et auditus bellorum: videte, nolite tumultuari: oportet enim haec fieri, sed nondum est finis. Exsurget enim gens super gentem, et regnum super regnum; et erunt fames et terrae motus et pestilentiae per singula loca; omnia autem ista initia parturitionum sunt. Tunc tradent vos in pressuram, et interficient vos; et eritis odibiles omnibus gentibus propter nomen meum. Et tunc scandalizabuntur multi, et invicem tradent et odient invicem. Et multi pseudoprophetae exsurgent et seducent multos: et eo quod facinus abundet, refrigescet charitas multorum. Qui autem toleraverit usque in finem, hic salvus erit. Et praedicabitur Evangelium istud regni per totum orbem terrae, in testimonium omnibus gentibus, et tunc veniet finis. Cum ergo videritis abominationem vastationis, quae dicta est per Danielem prophetam, stantem in loco sancto (qui legit intelligat), tunc qui in Judaea sunt, fugiant in montes; et qui in tecto est, non descendat tollere quidquam de domo; et qui in agro est, non convertatur retro auferre vestimentum suum. Vae autem praegnantibus et nutrientibus in illis diebus! Orate autem ne fiat fuga vestra hyeme, neque sabbato. Erit enim tunc pressura magna, qualis non fuit ab initio mundi usque nunc, sed neque fiet: et nisi breviati essent dies illi, non esset salva omnis caro; propter electos autem breviabuntur illi dies. Tunc si quis dixerit vobis: Ecce hic est Christus, aut ecce illic, nolite credere. Surgent enim pseudochristi et pseudoprophetae: et dabunt signa magna et prodigia, ad errorem faciendum, si fieri potest, etiam electis. Vos autem cavete, ecce praedixi vobis omnia. Si ergo dixerint vobis: Ecce in solitudine est, nolite exire; e⟨c⟩ce in cubiculis, nolite credere. Sicut enim coruscatio exit ab Oriente, et apparet usque ad Occidentem, ita erit et adventus Filii hominis. Ubi fuerit cadaver, illuc colligentur

will deceive many (Matt. 24:4). But you will begin to hear of wars and reports of wars: see, do not be alarmed: for these things must happen, but it is not yet the end. For nation will rise up against nation, and kingdom against kingdom; and there will be famines and earthquakes and pestilences in various places; but all these are the beginnings of birth pangs. Then they will hand you over into tribulation, and will kill you; and you will be hateful to all nations on account of My name. And then many will be made to stumble, and will hand one another over and hate one another. And many false prophets will rise up and lead many astray: and because wickedness abounds, the love of many will grow cold. But whoever endures to the end, he will be saved. And this Gospel of the kingdom will be preached through the whole world, as a testimony to all nations, and then the end will come. When therefore you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let him who reads understand), then let those who are in Judaea flee to the mountains; and let him who is on the roof not come down to take anything from the house; and let him who is in the field not turn back to fetch his garment. But woe to those who are pregnant and to those who are nursing in those days! But pray that your flight may not be in winter, nor on the sabbath. For then there will be great tribulation, such as has not been from the beginning of the world until now, nor will be: and unless those days had been shortened, no flesh would be saved; but for the sake of the elect those days will be shortened. Then if anyone says to you: Behold, here is the Christ, or behold, there, do not believe it. For false christs and false prophets will arise: and they will give great signs and wonders, so as to lead into error, if it is possible, even the elect. But you, be on your guard; behold, I have foretold all things to you. If therefore they say to you: Behold, He is in the desert, do not go out; behold, in the inner rooms, do not believe it. For as the lightning goes out from the East and appears even to the West, so also will the coming of the Son of Man be. Wherever the carcass is, there will

Editors' notes and page, col. 666

Footnotes

(m) ‹anchor: non fuit› · call in col 666

Qualis non est facta Lam. Ebor. NC. 2. Bod. 1, 2, 3,

"Such as has not been": Lambeth MS, York MS, NC. 2, Bodleian MSS 1, 2, 3.

(printed under page 326)

(n) ‹anchor: salva omnis› · call in col 666

Non liberaretur omnis Ar. Lam. Ebor. Bod. 1, 2. Ver.

"All [flesh] would not be freed": Ar., Lambeth MS, York MS, Bodleian MSS 1, 2, Ver.

(printed under page 326)

(o) ‹anchor: signa magna› · call in col 666

Signa magna et portenta Lam. Bod. 1, 2, 3, 4. Ben. Ver.

"Great signs and portents": Lambeth MS, Bodleian MSS 1, 2, 3, 4, Ben., Ver.

(printed under page 326)

(p) ‹anchor: ad errorem› · call in col 666

Terrorem Bod. 1, 2.

"Terror": Bodleian MSS 1, 2.

(printed under page 326)

(q) ‹anchor: in solitudine est› · call in col 666

Exite, in solitudine est Bod. 3.

"Go out, he is in the desert": Bodleian MS 3.

(printed under page 326)

(r) ‹anchor: in cubiculis› · call in col 666

In cubilibus Voss. 1.

"In the bedchambers": Vossius MS 1.

(printed under page 326)

(s) ‹anchor: coruscatio exit› · call in col 666

Quae exit NC. 1, 2. Bod. 1, 2, 3, 4. Coruscatio procedens Lin.

"Which goes out": NC. 1, 2, Bodleian MSS 1, 2, 3, 4. "The lightning proceeding": Lincoln MS.

(printed under page 326)

(t) ‹anchor: fuerit cadaver› · call in col 666

Sic Ar. Bod. 1, 2, 3, 4. Benev. Ver. Corpus Impr.

So Ar., Bodleian MSS 1, 2, 3, 4, Benevento MS, Ver. "Body": the printed editions.

STEPH. BALUZII NOTAE. (Baluze, Cap. X) ‹anchor: Mogilalum› · (continued)

(continued) Latinus Latinius, qui putat eam esse veram lectionem; aliam vero, quae habet mutum, suppositam esse per temeritatem librariorum, qui multa mutarunt apud Cyprianum, praesertim in sacrae Scripturae locis citatis, in quibus audax et imperitus quisque librarius putavit sibi impune licere omnia ad Vulgatam editionem redigere. Quod etiam animadversum est alicubi a Francisco Turriano. In evangelio Marci cap. 9 legitur μογιλάλον. Vide glossarium graecum Cangii pag. 941, in voce Μόγγος.

(Baluze, Cap. XI) ‹anchor: Memores sitis› · no call; keyed to Cap. XI Cap. XI. — Memores sitis. Codex Fuxensis reminiscamini.

Chap. XI. — "That you may be mindful." The Foix manuscript has "reminiscamini" (that you may remember).

(Baluze, Cap. XI) ‹anchor: Bella et auditus› · no call Bella et auditus. Duo libri veteres, bella et opiniones bellorum. Ita etiam in uno Bodleiano. Vide Erasmi Annotationes in hunc locum Matthaei.

"Wars and reports." Two old manuscripts have "wars and rumours of wars." So too in one Bodleian MS. See Erasmus's Annotations on this passage of Matthew.

(Baluze, Cap. XI) ‹anchor: In saeculo autem pressuram› · no call In saeculo autem pressuram. Haec tantum in codicibus manuscriptis, etiam in Seguieriano. Pamelius adjecit habebitis ex codice Affligeniensi, et quia ita etiam legitur in libro de Patientia, et tam Graece quam Latine apud Joannem. Verum vox habebitis deest in libro de Patientia in quibusdam libris veteribus, etiam in Seguieriano. Eam tamen habent veteres editiones. Quod miror animadversum non esse a Pamelio.

"But in the world distress." Only this in the manuscripts, the Séguier one too. Pamelius added "you shall have" from the Affligem manuscript, and because it so reads in the book On Patience and, in Greek as in Latin, in John. But the word "habebitis" is missing in the book On Patience in some old manuscripts, the Séguier one too. The old editions, however, have it. I am surprised Pamelius did not notice this.

(Baluze, Cap. XI) ‹anchor: Vastationis› · no call Vastationis. Quatuor libri et unus Bodleianus habent desolationis. Sic etiam in capite IX Danielis et in capite XIII Evangelii secundum Joannem.

"Of devastation." Four manuscripts and one Bodleian have "desolationis" (of desolation). So too in chapter 9 of Daniel and in chapter 13 of the Gospel according to John [sic].

(Baluze, Cap. XI) ‹anchor: Nutrientibus› · no call Nutrientibus. Codex Pithoeanus nutricantibus.

"To those nursing." The Pithou manuscript has "nutricantibus."

(Baluze, Cap. XI) ‹anchor: Salva omnis caro› · no call Salva omnis caro. Duodecim libri nostri et sex Anglicani habent liberaretur omnis caro.

"All flesh saved." Twelve of our manuscripts and six English ones have "all flesh would be freed."

(Baluze, Cap. XI) ‹anchor: Hic est Christus› · no call Hic est Christus. Vide Erasmi annotationes in hunc locum Mathaei.

"Here is the Christ." See Erasmus's annotations on this passage of Matthew.

(Baluze, Cap. XI) ‹anchor: Prodigia› · no call Prodigia. Nescio an ea lectio proferenda sit ei quam praeferunt quindecim exemplaria vetera, in quibus scriptum est portenta. II Esdrae cap. IX: Et dedisti signa atque portenta in Pharaone. Anonymi liber de Rebaptismate p. 372; Dabunt signa magna et portenta.

"Prodigies." I do not know whether this reading should be preferred to the one fifteen old copies give, in which "portenta" (portents) is written. 2 Esdras, chapter 9: "And you gave signs and portents against Pharaoh." The anonymous book On Rebaptism, p. 372: "They will give great signs and portents."

(Baluze, Cap. XI) ‹anchor: Cadaver› · no call Cadaver. Quamvis vocabulum corpus, quod habent veteres, optime congruat huic loco, cedere tamen (continues)

"Carcass." Although the word "corpus" (body), which the old [books] have, fits this place very well, yet to yield (continues)

(printed under page 326)

Page

running head: [cut off at left] LA AD FORTUNATUM. 666 (presumably EPISTOLA AD FORTUNATUM)
marginal letters: A ‹multos fallent (Matth. XXIV, 4)›; B ‹tionem vastationis, quae dicta›; C ‹vobis: Ecce in solitudine est›; D ‹quam Latine apud Joannem› (beside the Baluze notes)
old-edition numerals: 269 after ‹in› (before agro)
other: column ends mid-word "col-" (colligentur) at the column break; "exire" printed with a damaged or blurred first letter (looks like cxire), set as exire, UNSURE; "e⟨c⟩ce in cubiculis": second c damaged; "ita erit et" looks like "ct" in the low-resolution image, set et; overlapping line "est, non convertatur retro..." set once; Variae lectiones (l–t) and Baluzii Notae at the page foot not set (later pass); no full-width line set; no editors' matter in the text block.
other: the word colligentur was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 667

PL 4:667

aquilae. Continuo autem post pressuram dierum illorum sol tenebricabit, et luna non dabit lumen suum, et stellae cadent de coelo, et virtutes coelorum movebuntur. Et tunc apparebit signum Filii hominis in coelo, et lamentabuntur omnes tribus terrae: et videbunt Filium hominis venientem in nubibus coeli cum virtute magna et claritate. Et mittet Angelos suos cum tuba magna. Et colligent electos ejus a quatuor ventis, a summis coelorum usque ad summitates eorum (Matth. XXIV; Luc. XXI). Nec nova aut repentina haec sunt quae nunc accidunt Christianis, cum boni semper et justi, et Deo innocentiae lege ac verae religionis timore devoti, per pressuras et injurias, et graves ac multiformes infestationum poenas angusti itineris difficultate gradiantur. Sic in origine statim mundi Abel justus a fratre primus occiditur: et Jacob fugatur, et Joseph venundatur, et David misericordem Saul rex persequitur, et Heliam majestatem Dei constanter ac fortiter asserentem rex Achab opprimere conatur; Zacharias sacerdos interficitur in medio templi et altaris, ut illic hostia ipse fiat ubi Deo hostias immolabat. Tot denique martyria justorum saepe celebrata, tot edita in posterum fidei et virtutis exempla. Tres pueri, Ananias, Azarias, Misahel, aetate compares, dilectione concordes, fide stabiles, virtute constantes, flammis ac poenis urgentibus fortiores, soli se Deo servire, solum nosse, solum colere proclamant, dicentes: Nabuchodonosor rex, non opus est nobis de hoc verbo respondere tibi. Est enim Deus, cui nos servimus, potens nos eripere de camino ignis ardentis, et de manibus tuis, rex, liberabit nos. Et si non, notum sit tibi quia diis tuis non servimus, et imaginem auream quam statuisti, non adoramus. Et Daniel, Deo devotus et sancto Spiritu plenus, exclamat et dicit: Nihil colo ego nisi Dominum Deum meum, qui condidit coelum et

be gathered the eagles. But immediately after the tribulation of those days the sun will grow dark, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be moved. And then the sign of the Son of man will appear in heaven, and all the tribes of the earth will lament: and they will see the Son of man coming in the clouds of heaven with great power and brightness. And He will send His angels with a great trumpet. And they will gather His elect from the four winds, from the heights of the heavens to their furthest bounds (Matt. 24; Luke 21). Nor are these things that now befall Christians new or sudden, since the good and just, devoted to God by the law of innocence and the fear of true religion, always advance through tribulations and injuries, and the heavy and manifold penalties of harassments, by the hardship of the narrow way. Thus at the very beginning of the world the just Abel is the first to be slain, by his brother; and Jacob is put to flight, and Joseph is sold, and King Saul persecutes the merciful David, and King Ahab tries to crush Elijah as he steadfastly and bravely asserts the majesty of God; Zechariah the priest is slain in the midst of the temple and the altar, so that he himself might become a victim there where he used to offer victims to God. So many martyrdoms of the just, in short, have often been celebrated, so many examples of faith and virtue set forth for posterity. The three youths, Ananias, Azarias, Misael, equal in age, harmonious in love, steadfast in faith, constant in virtue, stronger than the flames and punishments pressing upon them, proclaim that they serve God alone, know Him alone, worship Him alone, saying: King Nebuchadnezzar, we have no need to answer you concerning this matter. For the God Whom we serve is able to rescue us from the furnace of burning fire, and He will deliver us from your hands, O king. And if not, be it known to you that we do not serve your gods, and we do not worship the golden image which you have set up. And Daniel, devoted to God and full of the Holy Spirit, cries out and says: I worship nothing except the Lord my God, Who founded heaven and

Editors' notes and page, col. 667

Footnotes

LECTIONES VARIANTES. (printed under page 327)

(a) ‹anchor: not visible in the foot image› · call in col 667

Congregabuntur Bod. 2, 3. Tertull.

"Shall be gathered": Bodleian MSS 2, 3, Tertullian.

(printed under page 327)

(b) ‹anchor: not visible in the foot image› · call in col 667

Sic Lam. Ebor. NC. 1, Bod. 1, 2, 3, 4. Benev. Ver. tenebrescet Impr.

So Lambeth MS, York MS, NC. 1, Bodleian MSS 1, 2, 3, 4, Benevento MS, Ver. "Shall grow dark" (tenebrescet): the printed editions.

(printed under page 327)

Ventis coeli Ver.

"By the winds of heaven": Ver.

(printed under page 327)

(d) ‹anchor: not visible in the foot image› · call in col 667

Pressuras et angustias Bod. 1.

"Pressures and straits": Bodleian MS 1.

(printed under page 327)

(e) ‹anchor: not visible in the foot image› · call in col 667

Infestantium poenas Lam. Ebor. Ben. Bod. 1, 2, 3, 4.

"The punishments of the assailants": Lambeth MS, York MS, Ben., Bodleian MSS 1, 2, 3, 4.

(printed under page 327)

(f) ‹anchor: aetate compares, dilectione› · call in col 667

Dilectione Dei Bod. 1.

"In the love of God": Bodleian MS 1.

(printed under page 327)

(g) ‹anchor: colere proclamant› · call in col 667

Proclamabat Bod. 2. 4.

"Proclaimed" (singular): Bodleian MSS 2, 4.

(printed under page 327)

(h) ‹anchor: et imaginem› · call in col 667

Sic Lam. Ebor. NC. 1. Bod. 1, 2, 3, 4. Benev. Ver. Oxon. Statuam Impr.

So Lambeth MS, York MS, NC. 1, Bodleian MSS 1, 2, 3, 4, Benevento MS, Ver., Oxford edition. "Statue": the printed editions.

(printed under page 327)

(i) ‹anchor: not visible in the foot image› · call in col 667 or 668

Annorum ratione Lam. Ebor. NC. 1. Bod. 2.

"By the reckoning of years": Lambeth MS, York MS, NC. 1, Bodleian MS 2.

(printed under page 327)

(j) ‹anchor: not visible in the foot image› · call in col 667 or 668

Spiritus aut Benev. Ver.

"Spirit or": Benevento MS, Ver.

(printed under page 327)

(k) ‹anchor: not visible in the foot image› · call in col 667 or 668

Aedificat Lam. Bod. 1, 2, 3, 4.

"Builds": Lambeth MS, Bodleian MSS 1, 2, 3, 4.

(printed under page 327)

Page

running head: 667 DIVI CYPRIANI (cut off at right edge of image)
marginal letters: A ligentur aquilae. Continuo autem post pressuram dierum; B occiditur: et Jacob fugatur; C pondere tibi. Est enim Deus / nos eripere de camino; D cogor auctoritati octodecim (in Baluze's notes at page foot)
old-edition numerals: (none)
other: first word "ligentur" is the rest of "colligentur" broken from the previous column; ligature in coelo/coelorum/coeli/coelum read as œ, small italic type, UNSURE; full-width headings "LECTIONES VARIAE" and "STEPH. BALUZII NOTAE" not set, they stand above the variants and above Baluze's notes at the page foot and are cut off at the right edge; Variae lectiones and Baluze's notes at page foot left for later pass; editors' matter: none set

PL 4:668

terram (Dan. XIV, 4). Tobias quoque, sub regali licet ac tyrannica servitute, sensu tamen ac spiritu liber, confessionem suam Deo servat, et virtutem majestatemque divinam sublimiter praedicat, dicens: Ego in terra captivitatis meae confiteor illi, et ostendo virtutem ejus in natione peccatrice (Tob. XIII, 6). Quid vero in Machabaeis, septem fratres et natalium pariter et virtutum sorte consimiles, septenarium numerum sacramento perfectae consummationis implentes? sic septem fratres in martyrio cohaerentes, ut primi in dispositione divina septem dies annorum septem millia continentes, ut septem Spiritus et Angeli septem qui assistunt et conversantur ante faciem Dei, et lucernae septiformes in tabernaculo martyrii, et in Apocalypsi septem candelabra aurea, et apud Salomonem columnae septem, super quas aedificavit domum Sapientia (Prov. IX, 1): ita et istic septem fratrum numerus, Ecclesias septem numeri sui quantitate complexus, secundum quod in primo Regnorum libro legimus, sterilem septem peperisse (II, 5). Et apud Esaiam: Septem mulieres unum hominem apprehendunt, cujus invocari super se nomen exposcunt (Is. IV, 1). Et apostolus Paulus, qui hujus legitimi numeri et certi meminit, ad septem Ecclesias scribit. Et in Apocalypsi (I, 19-21) Dominus mandata sua divina et praecepta coelestia ad septem Ecclesias et earum angelos dirigit, qui nunc istic in fratribus numerus invenitur, ut consummatio legitima compleatur. Cum septem liberis plane copulatur et mater origo et radix; quae Ecclesias septem postmodum peperit, ipsa prima et una super Petrum Domini voce fundata. Nec vacat quod in passionibus sola cum liberis mater est: martyres enim, qui se Dei filios in passione testantur, jam non nisi Deo patre censentur; sicut in Evangelio Dominus docet, dicens:

earth (Dan. 14:4). Tobias also, though under a royal and indeed tyrannical servitude, yet free in mind and spirit, keeps his confession towards God, and loftily proclaims the divine power and majesty, saying: I in the land of my captivity confess to Him, and show His power in a sinful nation (Tob. 13:6). And what of the Maccabees, seven brothers alike in the lot both of their birth and of their virtues, fulfilling the sevenfold number in the sacrament of a perfect consummation? Thus the seven brothers are joined together in martyrdom, as the first seven days in the divine ordering contain seven thousand years, as the seven Spirits and the seven Angels who stand and go about before the face of God, and the seven-branched lamps in the tabernacle of witness, and in the Apocalypse the seven golden candlesticks, and in Solomon the seven pillars upon which Wisdom built her house (Prov. 9:1): so here too the number of the seven brothers, embracing the seven Churches in the quantity of its number, according to what we read in the first book of Kingdoms, that the barren woman has borne seven (2:5). And in Isaiah: Seven women take hold of one man, whose name they demand to be called upon them (Is. 4:1). And the apostle Paul, who is mindful of this lawful and fixed number, writes to seven Churches. And in the Apocalypse (1:19–21) the Lord directs His divine commands and heavenly precepts to seven Churches and their angels, which number is now found here in the brothers, so that the lawful consummation may be fulfilled. With the seven children is plainly joined the mother also, their origin and root; she who afterwards bore seven Churches, herself the first and only one, founded upon Peter by the voice of the Lord. Nor is it without meaning that in the sufferings the mother alone is with her children: for martyrs, who in their suffering testify that they are sons of God, are now reckoned as having no father but God; as the Lord teaches in the Gospel, saying:

Editors' notes and page, col. 668

Footnotes

(l) ‹anchor: legitima compleatur› · call in col 668

Legitime compleatur Lam. Ebor. NC. 1, Bod. 2.

"May be lawfully completed": Lambeth MS, York MS, NC. 1, Bodleian MS 2.

(printed under page 327)

(m) ‹anchor: super Petrum› · call in col 668

Sic Lam. Voss. 1. Lin. Nup. Imp. Super petram Spir. Innom. Remb. Erasm. Morel. Grav. Fox.

So Lambeth MS, Vossius MS 1, Lincoln MS, the recent printed editions. "Upon the rock": Speyer edition, the unnamed [edition], Rembolt, Erasmus, Morel, Gravius, Foix MS.

(printed under page 327)

(n) ‹anchor: passionibus sola› · call in col 668

Passionibus solatium Bod. 4.

"Consolation in sufferings": Bodleian MS 4.

(printed under page 327)

(o) ‹anchor: Dominus docet, dicens› · call in col 668

Dominus loquitur dicens Lam. Ebor. Bod. 2.

"The Lord speaks, saying": Lambeth MS, York MS, Bodleian MS 2.

STEPH. BALUZII NOTAE. (Baluze, Cap. XI) ‹anchor: Cadaver› · (continued)

(continued) cogor auctoritati octodecim librorum nostrorum, et quinque Anglicanorum, in quibus scriptum est cadaver. Et statim plures libri veteres habent congregabuntur pro colligentur. Vide Erasmum in hunc locum Matthaei.

(Baluze, Cap. XI) ‹anchor: Tenebrescet› · no call Tenebrescet. Decem libri veteres habent tenebricabit vel tenebricabitur. Vide notas Frontonis Ducaei in Homiliam Chrysostomi ad populum Antiochenum.

"Shall grow dark." Ten old manuscripts have "tenebricabit" or "tenebricabitur." See Fronton du Duc's notes on Chrysostom's homily to the people of Antioch.

(Baluze, Cap. XI) ‹anchor: Cum tuba magna› · no call Cum tuba magna. Sedecim libri veteres et antiquae editiones habent cum virtute magna et claritate. Erasmus, ut saepe fieri solet, in unum compegit duas lectiones veterum librorum, et posuit, cum virtute magna et claritate, et cum tuba magna. Sic etiam Morellius. Angli posuerunt veram lectionem, sed nihil attulerunt ex manuscriptis.

"With a great trumpet." Sixteen old manuscripts and the early editions have "with great power and brightness." Erasmus, as often happens, joined the two readings of the old manuscripts into one and put "with great power and brightness, and with a great trumpet." So too Morel. The English [editors] put the true reading, but brought nothing from the manuscripts.

(Baluze, Cap. XI) ‹anchor: Imaginem› · no call Imaginem. Antea legebatur statuam. Anglicana editio posuit imaginem. Ea lectio nobis propterea magis placuit, quia illam invenimus in viginti libris nostris et in septem Anglicanis, tum etiam quia habetur lib. III Testimoniorum, cap. 10. Similem historiam refert Philostratus lib. I, cap. 19, de Vita Apollonii Tyanaei.

"Image." Previously "statuam" (statue) was read. The English edition put "imaginem." We preferred this reading because we found it in twenty of our manuscripts and in seven English ones, and also because it stands in Testimonies book III, chapter 10. Philostratus tells a similar story in the Life of Apollonius of Tyana, book I, chapter 19.

(Baluze, Cap. XI) ‹anchor: Super Petrum› · no call Super Petrum. Rigaltius admonet in codice Foxiensi scriptum fuisse super petram, idque semet inspexisse, sed manum recentiorem, antiquam tamen, duobus obeliscis perstrinxisse a et superposuisse u. At cum ego istud non invenerim in codice Fuxiensi, putare cogor Rigaltium alio intentum posuisse Foxiense pro quodam alio manuscripto in quo id invenerat. In Seguieriano scriptum primo fuit super petram, sed postea posita est antiquitus littera u super litteram a, ut ostenderetur legendum esse Petrum. Contra in codice Fossatensi scriptum primo fuit super Petrum, sed postea emendatum est antiquitus super petram. Codex Thuanus et alii octo habent super Petrum. Ego non dubito quin legendum sit, Petrum, quamvis decem libri veteres et veteres editiones habeant petram.

"Upon Peter." Rigault notes that in the Foix manuscript "super petram" (upon the rock) had been written, and that he had looked at it himself, but that a later hand, yet an old one, had struck the "a" with two obeli and written "u" above it. But since I have not found this in the Foix manuscript, I am forced to think that Rigault, his mind on something else, put "Foix" for some other manuscript in which he had found it. In the Séguier manuscript "super petram" was first written, but afterwards, in old times, the letter "u" was put above the letter "a," to show that "Petrum" was to be read. In the Saint-Maur-des-Fossés manuscript, on the contrary, "super Petrum" was first written, but afterwards it was corrected, in old times, to "super petram." The de Thou manuscript and eight others have "super Petrum." I do not doubt that "Petrum" is to be read, although ten old manuscripts and the old editions have "petram."

(printed under page 327)

Page

running head: DIVI CYPRIANI 668
marginal letters: A terram (Dan. XIV, 4); B apud Salomonem columnae septem; C Cum septem liberis plane copulatur; D tur lib. III Testimoniorum (beside Baluze's notes, not the text)
old-edition numerals: 870 after Regnorum (last digit slightly unsure)

PL 4:669

Ne vocaveritis vobis patrem super terram, unus est enim pater vester qui in coelis est (Matth. XXIII, 9). Quae vero ediderunt confessionum praeconia, quam praeclara, quam magna documenta fidei praebuerunt! Rex Antiochus infestus, immo in Antiocho antichristus expressus, ora martyrum gloriosa et spiritu confessionis invicta, contagio suillae carnis maculare quaerebat, et cum flagellis graviter verberasset, ac nihil promovere potuisset, sartagines jussit igniri: quibus ignitis et accensis, eum qui primus locutus fuerat, et magis regem virtutis et fidei constantia provocaverat, admoveri praecepit et frigi, producta et exsecta prius lingua, quae confessa Deum fuerat: quod martyri gloriosius contigit; lingua enim confessa nomen Dei, prior ad Deum debuit ipsa proficisci. Post in secundo excogitatis acrioribus poenis, antequam caetera membra torqueret, cutem capitis cum capillis detraxit, odio scilicet certo. Nam cum caput viri Christus sit, et caput Christi Deus; qui caput laniabat in martyre, Deum et Christum persequebatur in capite. At ille in martyrio suo fidens, et resurrectionis sibi praemium de Dei remuneratione promittens, exclamavit et dixit: Tu quidem impotens ex hac praesenti vita nos perdis; sed mundi rex defunctos nos pro suis legibus in aeternam vitae resurrectionem suscitabit (II Machab. VII, 9). Tertius linguam postulatus cito protulit: nam poenam linguae exsecandae jam didicerat a fratre contemnere; manus quoque amputandas constanter extendit, multum beatus genere isto supplicii, cui contigit extensis ad poenam manibus passionis Dominicae instar imitari. Nec non et quartus, pari virtute tormenta contemnens, et ad retundendum regem coelesti voce respondens, exclamavit et dixit: Potius est ab hominibus morti datos exspectare spem a Deo iterum, ab eo suscitandos in vitam aeternam: tibi enim resurrectio ad vitam non erit (Ib. 14). Quintus, praeter quod carnificinam regis et duros variosque cruciatus fidei vigore calcabat, ad praescientiam quoque et notitiam futurorum spiritu divinitatis animatus, prophetavit regi indignationem Dei et ultionem velociter secuturam:

Do not call anyone on earth your father, for one is your Father, Who is in heaven (Matt. 23:9). And what proclamations of confession they made, how splendid, how great the proofs of faith they furnished! King Antiochus, their enemy, or rather the antichrist portrayed in Antiochus, sought to defile with the contagion of swine's flesh the glorious mouths of the martyrs, unconquered in the spirit of confession; and when he had beaten them severely with scourges, and had been able to achieve nothing, he ordered frying-pans to be heated: and when these were heated and set ablaze, he commanded that the one who had spoken first, and had provoked the king the more by the constancy of his courage and faith, be brought to them and fried, his tongue, which had confessed God, having first been drawn out and cut off: which befell the martyr all the more gloriously; for the tongue that had confessed the name of God ought itself to set out first to God. Afterwards, on the second, more savage punishments having been devised, before he tortured his other limbs he tore off the skin of his head together with the hair, from a hatred that was surely deliberate. For since Christ is the head of the man, and God the head of Christ, he who mangled the head in the martyr was persecuting God and Christ in the head. But he, trusting in his martyrdom, and promising himself the reward of resurrection from God's recompense, cried out and said: You indeed, in your violence, destroy us out of this present life; but the King of the world will raise us up, who have died for His laws, to the eternal resurrection of life (2 Macc. 7:9). The third, when his tongue was demanded, quickly put it forth: for he had already learned from his brother to despise the punishment of having the tongue cut out; he also steadfastly stretched out his hands to be cut off, greatly blessed in this kind of punishment, to whom it was granted, with hands stretched out for punishment, to imitate the likeness of the Lord's passion. And the fourth also, despising the torments with equal courage, and answering with a heavenly voice to beat back the king, cried out and said: It is better, when put to death by men, to wait for hope from God, to be raised up again by Him to eternal life: for you there will be no resurrection to life (ibid. 14). The fifth, besides trampling underfoot by the vigour of faith the king's butchery and the harsh and varied tortures, being also inspired by the spirit of divinity to the foreknowledge and knowledge of things to come, prophesied to the king the indignation of God and the vengeance swiftly to follow:

Editors' notes and page, col. 669

Footnotes

LECTIONES VARIANTES. (printed under page 328)

(a) ‹anchor: not visible in the foot image› · call in col 669

Ne vocaveritis patrem Ebor.

"Do not call [anyone] father": York MS.

(printed under page 328)

(b) ‹anchor: not visible in the foot image› · call in col 669

Contagione Lin.

"By contagion": Lincoln MS.

(printed under page 328)

Magis iram regis Bod. 3.

"Rather the king's anger": Bodleian MS 3.

(printed under page 328)

(d) ‹anchor: not visible in the foot image› · call in col 669

In secundum Voss. 1.

"Against the second": Vossius MS 1.

(printed under page 328)

(e) ‹anchor: not visible in the foot image› · call in col 669

In martyrio suo fortis Bod. 1.

"Strong in his martyrdom": Bodleian MS 1.

(printed under page 328)

(f) ‹anchor: Tu quidem impotens› · call in col 669

Potens Bod. 2.

"Powerful": Bodleian MS 2.

(printed under page 328)

(g) ‹anchor: in vitam aeternam› · call in col 669

In vitam aeternam omitt. Lam. Ebor. NC. 1, 2. Voss. 1. 3. Bod. 1, 2, 3, 4. Ben. Ver.

"To eternal life" is omitted by Lambeth MS, York MS, NC. 1, 2, Vossius MSS 1, 3, Bodleian MSS 1, 2, 3, 4, Ben., Ver.

(printed under page 328)

(h) ‹anchor: fidei vigore› · call in col 669

Fide et vigore Bod. 2.

"By faith and vigour": Bodleian MS 2.

(printed under page 328)

(i) ‹anchor: not visible in the foot image› · call in col 669 or 670

Magna potestas Lam. Ebor. NC. 1. Voss. 1. Lin. Bod. 1, 2. Benev. Ver.

"Great power": Lambeth MS, York MS, NC. 1, Vossius MS 1, Lincoln MS, Bodleian MSS 1, 2, Benevento MS, Ver.

(printed under page 328)

Page

running head: 669 EPISTOLA AD FORTU[NATUM] (cut off at image edge)
marginal letters: A ‹Ne vocaveritis vobis patrem›; B ‹ficisci. Post in secundo›; C ‹rectio ad vitam non erit›; D ‹beside the page-foot notes, Impotens. Hanc lectionem›
old-edition numerals: (none)
other: column ends mid-word "secu-" (secuturam) at the column break; full-width headings LECTIONES VARIANTES and STEPH. BALUZII NOTAE stand at the page foot, cut off at the right edge, not set (apparatus for a later pass); no editors' matter in the text block; "in martyre" is blurred in the scan, which may read "martyro", so this is unsure.
other: ligature doubt raised by the check (text not changed): coelis | caelis (page appears to print cælis; text not changed)

PL 4:670

Potestatem, inquit, inter homines habens, cum sis corruptibilis, facis quod vis. Noli autem putare genus nostrum a Deo derelictum esse. Sustine et vide magnam potestatem ejus, qualiter te et semen tuum torquebit (Ibid. 16). Quale illud levamentum fuit martyri, quam grande solatium, in cruciatibus suis non tormenta propria cogitare, sed tortoris sui supplicia praedicare! In sexto vero non virtus sola, sed et humilitas praedicanda est; nihil sibi martyrem vindicasse, nec confessionis suae honorem superbis vocibus ventilasse, peccatis potius suis adscripsisse, quod persecutionem a rege pa⟨t⟩eretur; Deo vero dedisse quod postmodum vindicaretur. Docuit esse martyres verecundos, de ultione fidere, et nihil in passione jactare: Noli, inquit, frustra errare: nos enim propter nosmetipsos haec patimur, peccantes in Deum nostrum. Tu autem, ne te existimes impune futurum, aggressus pugnare cum Deo (Ib. 18). Admirabilis quoque mater, quae nec sexus infirmitate fracta, nec multiplici orbitate commota, morientes liberos spectavit libenter, nec poenas illas pignorum, sed glorias computavit, tam grande martyrium Deo praebens virtute oculorum suorum, quam praebuerant filii ejus tormentis et passione membrorum: cum sex punitis et occisis superesset unus ex fratribus, cui rex divitias et potentatus et multa pollicebatur, ut crudelitas ejus ac feritas vel unius subacti solatio foveretur, et peteret ut ad filium dejiciendum secum deprecaretur et mater; deprecata est illa, sed ut decebat martyrum matrem, ut decebat legis et Dei memorem, ut decebat filios suos non delicate sed fortiter diligentem. Deprecata est enim, sed ut Deum confiteretur: deprecata est ne a fratribus suis frater in consortio laudis et gloriae separaretur: tunc se septem filiorum computans matrem, si sibi contingeret filios septem Deo potius peperisse, non saeculo Armans itaque eum et corroborans, et feliciore tunc partu filium generans: Fili, inquit, miserere mei, quae te in utero mensibus decem portavi, et lac triennio dedi, et alui, et in aetatem istam perduxi. Oro, fili, aspicias in coelum

"Having power among men," he says, "though you are corruptible, you do what you will. But do not think that our race has been forsaken by God. Wait and see His great power, how He will torment you and your seed" (ibid. 16). What a relief that was to the martyr, how great a solace, in his tortures not to think of his own torments, but to foretell the punishments of his torturer! In the sixth, however, not courage alone but humility too is to be proclaimed: that the martyr claimed nothing for himself, nor paraded the honour of his confession with proud words, but rather ascribed to his own sins the fact that he was suffering persecution from the king, while attributing to God the fact that he would afterwards be avenged. He taught that martyrs should be modest, should trust in vengeance, and should boast of nothing in their suffering: "Do not," he says, "go astray in vain: for we suffer these things on our own account, having sinned against our God. But you, do not think that you will go unpunished, having undertaken to fight against God" (ibid. 18). Admirable too was the mother, who, neither broken by the weakness of her sex nor shaken by her manifold bereavement, gladly watched her children die, and counted those things not as the punishments of her pledges but as their glories, offering to God by the courage of her eyes a martyrdom as great as her sons had offered by the torments and suffering of their limbs. When, six having been punished and slain, one of the brothers remained, to whom the king was promising riches and power and many things, so that his cruelty and savagery might be comforted at least by the subduing of one, and he asked that the mother too should join him in entreating, in order to overthrow her son, she did entreat, but as befitted the mother of martyrs, as befitted one mindful of the law and of God, as befitted one who loved her sons not softly but bravely. For she entreated, but that he should confess God; she entreated that a brother should not be separated from his brothers in the fellowship of praise and glory, counting herself the mother of seven sons only then, if it befell her to have borne seven sons to God rather than to the world. Arming him therefore and strengthening him, and then bringing forth her son in a happier birth, "Son," she says, "have pity on me, who carried you in the womb ten months, and gave you milk for three years, and nourished you, and brought you up to this age. I beg you, son, look up to heaven

Editors' notes and page, col. 670

Footnotes

(j) ‹anchor: fuit martyri› · call in col 670

Martyris Ar.

"Of the martyr": Ar.

(printed under page 328)

(k) ‹anchor: impune futurum› · call in col 670

Impunitum futurum Lamb. Ebor. NC. 1, 2. Bod. 1, 2, 3, 4. Lin. Voss. 1, 2. Benev. Ver.

"That [it] would go unpunished": Lambeth MS, York MS, NC. 1, 2, Bodleian MSS 1, 2, 3, 4, Lincoln MS, Vossius MSS 1, 2, Benevento MS, Ver.

(printed under page 328)

(l) ‹anchor: cum sex› · call in col 670

Cum reliquis NC. 2.

"When the rest": NC. 2.

(printed under page 328)

(m) ‹anchor: potius peperisse› · call in col 670

Deo peperisse, non NC. 2. Potius peperisse quam Voss. 1.

"To have borne to God, not": NC. 2. "To have borne rather than": Vossius MS 1.

(printed under page 328)

(n) ‹anchor: mensibus decem› · call in col 670

Mensibus novem Oxon. decem Bod. 1, 2, 3, 4. Voss. 1. Ver.

"Nine months": Oxford edition; "ten": Bodleian MSS 1, 2, 3, 4, Vossius MS 1, Ver.

STEPH. BALUZII NOTAE. (Baluze) ‹anchor: Impotens› · no call; col 669 Impotens. Hanc lectionem intulit Erasmus. Confirmant autem eam plures libri veteres et usus Latinae linguae. Impotentia significat nimis vehementem potentiam, et velut tyrannicum illius usum. Quidam libri veteres et antiquae editiones, etiam Morelliana, quod mirum est, praeferunt quia potens es. Vide Lambinum ad Horatium lib. I. od. 37.

"Ungoverned." Erasmus brought in this reading. Several old manuscripts and the usage of the Latin language confirm it. "Impotentia" means an over-violent power, a kind of tyrannical use of it. Some old manuscripts and the early editions, even Morel's, surprisingly, give "because you are powerful." See Lambin on Horace, book I, ode 37.

(Baluze) ‹anchor: Quam magnum› · no call Quam magnum. Revocavimus haec duo vocabula, quae exciderant in editione Rigaltii, et omissa sunt in Anglicana. Illa enim exhibent omnes libri veteres et antiquae editiones.

"How great." We have restored these two words, which had dropped out of Rigault's edition and are omitted in the English one; for all the old manuscripts and the early editions give them.

(Baluze) ‹anchor: Impunitum› · no call; col 670 Impunitum. Ita veteres editiones et omnes fere libri veteres. Erasmus mutavit et edidit impune. Quae sane lectio exstat in quibusdam libris veteribus.

"Unpunished." So the old editions and nearly all the old manuscripts. Erasmus changed it and printed "impune" (with impunity). That reading does indeed stand in some old manuscripts.

(Baluze) ‹anchor: Mensibus decem› · no call Mensibus decem. Antea legebatur novem, quia antiquiores Operum sancti Cypriani editores putarunt fortasse ea quae in illis citata reperiuntur ex Scriptura sacra debere emendari juxta editionem vulgatam. Quae res mihi magnam semper visa est habere difficultatem, cum certum sit, ut ante me observatum est à viris doctissimis, Cyprianum alia versione usum esse. Cum itaque viderem eam discrepantiam, scirem (continues)

"Ten months." Previously "nine" was read, because the earlier editors of Saint Cyprian's Works perhaps thought that the passages of holy Scripture found quoted in them ought to be corrected to the Vulgate edition. That has always seemed to me to involve great difficulty, since it is certain, as very learned men have observed before me, that Cyprian used another version. So, when I saw this discrepancy, [and] knew (continues)

(printed under page 328)

Page

running head: OLA AD FORTUNATUM. 670 (left part cut off at the image edge; only "OLA AD FORTUNATUM." is visible)
marginal letters: A ‹turam : Potestatem›; B ‹errare : nos enim›; C ‹potius peperisse›; D ‹Impunitum. Ita veteres› (in Baluze's notes, not set)
old-edition numerals: 271 after ‹martyres›
other (QA Q1): the column opens with "turam", the tail of "secuturam", set whole at the end of col 669. The call i (potestatem ejus) stands in col 670; its footnote (Magna potestas …) is filed in n669 and should move here, anchored "magnam potestatem". In "pa⟨t⟩eretur" the t is damaged type on the page (supplied in angle brackets). Baluze's "Mensibus decem" note: the lean image may read "qua" for "quia" (unsure; not changed).

PL 4:671

et terram; et omnibus quae in eis sunt aspectis, intelligas quia ex nihilo fecit illa Deus et hominum genus. Itaque, fili, ne timeas carnificem istum, sed dignus fratribus effectus excipias mortem, ut in illa miseratione cum fratribus tuis te recipiam (Machab. VII, 28). Magna laus matris in exhortatione virtutis, sed major in Dei timore et in fidei veritate, quod nihil sibi, aut filio, de sex martyrum honore promisit, nec fratrum precem profuturam credidit ad negantis salutem: persuasit potius participem passionis fieri, ut in judicii die posset cum fratribus inveniri. Posthaec liberis suis commoritur et mater; neque enim aliud jam decebat, quam ut quae martyres pepererat et fecerat, in consortio illis gloriae jungeretur; et quos ad Deum praemiserat, ipsa quoque sequeretur. Ac, ne quis, vel libelli vel alicujus rei oblata sibi occasione qua fallat, amplectatur decipientium malum munus, nec Eleazarus tacendus est, qui, cum sibi a ministris regis offerretur facultas ut, accepta carne qua liceret sibi vesci, ad circumveniendum regem, simularet se illa edere quae de sacrificiis atque illicitis cibis ingerebantur, consentire ad hanc fallaciam noluit, dicens: nec aetati suae, nec nobilitati convenire id fingere, quo caeteri scandalizarentur et in errorem inducerentur, existimantes Eleazarum nonaginta annos natum, ad alienigenarum morem, relicta et prodita Dei lege, transisse: nec tanti esse lucrari brevia

and the earth; and, having looked upon all things that are in them, you may understand that God made them out of nothing, and the race of men too. Therefore, son, do not fear this executioner, but, made worthy of your brothers, receive death, so that in that mercy I may receive you back with your brothers" (2 Macc. 7:28). Great is the praise of the mother in her exhortation to virtue, but greater in the fear of God and in the truth of faith, in that she promised nothing to herself, or to her son, from the honour of the six martyrs, nor believed that the prayer of the brothers would avail for the salvation of one who denied: rather she persuaded him to become a sharer in the passion, so that on the day of judgement he might be found with his brothers. After this the mother too dies together with her children; for nothing else was then fitting than that she who had borne and made martyrs should be joined to them in the fellowship of glory, and that she herself too should follow those whom she had sent ahead to God. And lest anyone, when the occasion of a certificate or of any other thing by which he may deceive is offered to him, should embrace the evil gift of the deceivers, Eleazar must not be passed over in silence, who, when the opportunity was offered him by the king's ministers that, having accepted meat which it was lawful for him to eat, he might, in order to circumvent the king, pretend that he was eating those things which were being forced upon them from the sacrifices and unlawful foods, refused to consent to this deception, saying that it befitted neither his age nor his nobility to feign that by which the rest would be scandalized and led into error, thinking that Eleazar, ninety years old, had gone over to the custom of foreigners, having abandoned and betrayed the law of God; and that it was not worth so much to gain a brief

Editors' notes and page, col. 671

Footnotes

LECTIONES VARIANTES. (printed under page 329)

(a) ‹anchor: not visible in the foot image› · call in col 671

Ita fiet Lam. Ebor. NC. 1, 2. Lin. Ver. Voss. 1, 2. 1, 2. 4. Oxon.

"So it will be": Lambeth MS, York MS, NC. 1, 2, Lincoln MS, Ver., Vossius MSS 1, 2, [MSS] 1, 2, 4 [siglum not printed], Oxford edition.

(printed under page 329)

(b) ‹anchor: not visible in the foot image› · call in col 671

Fide veritatis Bod. 1.

"By the faith of truth": Bodleian MS 1.

(printed under page 329)

Cum liberis Ver.

"With the children": Ver.

(printed under page 329)

(d) ‹anchor: not visible in the foot image› · call in col 671

Jam licebat Lam. Ebor. Bod. 1, 2, 3, 4. NC. 1. Lin.

"It was already allowed": Lambeth MS, York MS, Bodleian MSS 1, 2, 3, 4, NC. 1, Lincoln MS.

(printed under page 329)

(e) ‹anchor: not visible in the foot image› · call in col 671

Liceret vesci Lam. Ebor. NC. 1. Et vesci Bod. 1, 2, 3, 4.

"It might be allowed to eat": Lambeth MS, York MS, NC. 1. "And to eat": Bodleian MSS 1, 2, 3, 4.

(printed under page 329)

(f) ‹anchor: not visible in the foot image› · call in col 671 or 672

Deum judicem metuisse Voss. 1.

"To have feared God as judge": Vossius MS 1.

(printed under page 329)

(g) ‹anchor: not visible in the foot image› · call in col 671 or 672

Supra ipsa Ar. Bod. 1, 2, 3, 4.

"Above these very things": Ar., Bodleian MSS 1, 2, 3, 4.

(printed under page 329)

(h) ‹anchor: not visible in the foot image› · call in col 671 or 672

Quo cum vetera Lam. Bod. 2. NC. 1.

"Whereby, when the old things": Lambeth MS, Bodleian MS 2, NC. 1.

(printed under page 329)

(i) ‹anchor: not visible in the foot image› · call in col 671 or 672

Turbam multam Bod. 1, 2, 3, 4. Ver.

"A great crowd": Bodleian MSS 1, 2, 3, 4, Ver.

(printed under page 329)

Page

running head: 671 DIVI CYPRIANI
marginal letters: A ‹et terram; et omnibus quae in eis›; B ‹quoque sequeretur. Ac, ne quis›; C ‹Ita fiet Lam. Ebor.› (beside the Lectiones variantes); D ‹tionem esse meliorem› (beside Baluze's notes)
old-edition numerals: (none)
other: column ends mid-word "bre-" (continued in col. 672); italics of the quoted scripture (et terram ... recipiam) not marked; full-width lines "LECTIONES VARIANTES" and "STEPH. BALUZII NOTAE", cut off at the right edge, stand below the text block and were not set; the Variae lectiones (a–e) and Baluze's notes (autem Josephum de eadem re ...) at the page foot are left for the later pass; no editors' matter in the text block.
other: the word brevia was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 672

PL 4:672

vitae momenta, ut offenso Deo incurreret aeterna supplicia. At ille excruciatus diu, et in extremo jam constitutus, cum inter verbera et tormenta moreretur, ingemiscens ait : Domine, qui sanctam habes scientiam, manifestum est quia, cum possem a morte liberari, durissimos dolores corporis tolero flagellis vapulans; animo autem propter tui ipsius metum libenter haec patior (Machab. VI, 22). Sincera prorsus fides et virtus integra ac satis pura, non regem Antiochum cogitasse, sed Deum judicem; et scisse proficere sibi ad salutem non posse, si hominem derideret ac falleret, quando Deus, qui conscientiae nostrae judex est et solus timendus est, nec derideri possit omnino nec falli. Si igitur et nos dicati ac devoti Deo vivimus, si supra justorum antiqua et sancta vestigia iter facimus, per eadem documenta poenarum, per eadem passionum martyria pergamus; hoc ampliorem gloriam computantes temporis nostri, quod, cum vetera exempla numerentur, exuberante postmodum copia virtutis ac fidei, numerari non possunt martyres Christiani; testante Apocalypsi et dicente : Post haec vidi turbam magnam, quam dinumerare nemo poterat, ex omni gente, et ex omni tribu et populo et lingua, stantes in conspectu throni et Agni : et erant amicti stolas albas, et palmae fuerunt in manibus eorum, et magno clamore dicebant : Salus Deo nostro sedenti super thronum, et Agno. Et respondit unus ex senioribus dicens mihi :

moments of life, so that, having offended God, he should incur eternal punishments. But he, long tortured and now set at the last extremity, as he was dying amid the blows and torments, groaning said: Lord, Who hast holy knowledge, it is manifest that, although I could be freed from death, I endure the harshest pains of the body, being beaten with scourges; but in my soul I gladly suffer these things because of the fear of Thee Thyself (2 Macc. 6:30). Wholly sincere faith and virtue unimpaired and quite pure: to have thought not of King Antiochus but of God the Judge; and to have known that it could not profit him for salvation if he mocked and deceived a man, since God, Who is the judge of our conscience and is alone to be feared, can neither be mocked at all nor deceived. If therefore we too live dedicated and devoted to God, if we make our journey upon the ancient and holy footsteps of the righteous, let us go on through the same proofs of punishments, through the same martyrdoms of sufferings; reckoning this the greater glory of our own time, that, whereas the examples of old are counted, through the abundance of virtue and faith overflowing afterwards the Christian martyrs cannot be counted; as the Apocalypse bears witness and says: After these things I saw a great crowd, which no one could number, from every nation, and from every tribe and people and tongue, standing in the sight of the throne and of the Lamb: and they were clothed in white robes, and palms were in their hands, and with a great cry they said: Salvation to our God Who sits upon the throne, and to the Lamb. And one of the elders answered, saying to me:

Editors' notes and page, col. 672

Footnotes

(j) ‹anchor: amicti stolas albas› · call in col 672

Stolis albis Voss. 1. Stola alba Ver.

"In white robes" (ablative plural): Vossius MS 1. "In a white robe": Ver.

(printed under page 329)

(k) ‹anchor: Salus Deo› · call in col 672

Laus Deo Bod. 4.

"Praise to God": Bodleian MS 4.

STEPH. BALUZII NOTAE. (Baluze) ‹anchor: Mensibus decem› · (continued)

(continued) autem Josephum de eadem re tractasse in libro de Imperio rationis, putabam me finem huic difficultati facile impositurum auctoritate ejus. Sed mea me fefellit opinio. Etenim ille postquam retulit hunc sermonem matris ad filium, se illum novem mensibus in utero gestasse, mox ait in pagina sequenti sanctissimos martyres dixisse matris uterum eos tulisse decem mensibus. Itaque semper remanet eadem difficultas. Recurrendum igitur est ad auctoritatem veterum exemplarium. Omnia fere quae ego vidi, sunt autem multa, habent decem. Sic etiam illa quibus usi sunt Angli. Pamelius, tamen, etsi putaverit eam lectionem esse meliorem, in eaque sententia fuerit, etiam Rigaltius, maluerunt aliam retinere in contextu. Affert autem Pamelius plures auctoritates ut probet illam esse meliorem quae habet decem. Ego multo plures afferre possem. Sed nolo eas afferre, ne earum lectio fastidium creet lectoribus. Itaque annotabo tantum loca veterum qui infantes decimo mense nasci aiunt. Lector ea poterit requirere, si libuerit. Videat Tertullianum in libro de Anima, Arnobium lib. I, Adversus gentes, Lactantium in libro de Opificio Dei, Luciferum Calaritanum in libro de non parcendo delinquentibus in Deum, Hieronymum in epistola ad Rufinum de judicio Salomonis, et in epistola de Vitando suspecto contubernio, Augustinum lib. IV, cap. 5 de Trinitate, Prudentium in carmine de sancto Romano martyre, Fulgentium Ferrandum in Epistola ad Anatolium, sanctum Vincentium Ferarium sermone in Vigilia nativitatis Christi, Plautum in Amphitryone et in Cistellaria, Virgilium Ecloga quarta, Ovidium lib. I, et V Fastorum, et in Epistola Oenones ad Macareum, Senecam in Thebaide, Quintilianum lib. VIII, cap. 3, Institutionum, Apuleium in Apologia, A. Gellium lib. III, cap. 16 et lib. VII, cap. 1, Julium Paulum lib. I, tit. 9, Octavium Horatianum, Ulpianum in l. Intestato D. de suis et legitimis haeredibus, Petrarchum lib. XIII rer. famil. epist. I, ad Guidonem episcopum Pertaensem, quae a me edita est inter probationes historiae gentis Arvernicae, ubi etiam editum est testamentum Bernardi III de Turre, in quo testatur de utero gravido per decem menses. Vide etiam Victorem Vitensem lib. V, cap. 9 Historiae persecutionis Vandalicae. Fatendum tamen est lectionem quam ego repudio exstare in quatuor antiquis exemplaribus, haberi etiam apud Hieronymum in epistola ad Eustochium de virginitate servanda, et in epistola ad Helvidium. At ea quam retinui exstat in novemdecim libris nostris et in quatuor Anglicanis. Vide Pentecontarchum Laurentii Ranirez de Parado cap. 3.

(Baluze) ‹anchor: Persuasit potius› · no call Persuasit potius. Epistola de honorandis parentibus edita inter Opera Hieronymi: Imitamini filium Machabaeum, qui matri mortem suadenti servivit, et durum imperium gratanter aggressus est, ne offenderet genitricem. Maluit fratrum sociari funeribus, quam voluntati matris obsistere. Potest huic matris constantiae comparari aliquo modo alia mater, quae nunquam voluit declarare ubi filium, qui quaerebatur, occulisset, nec ullis deinde terroribus aut morte constantiam vocis egregiae mutavit: apud Tacitum in libro II Historiarum.

"Rather she urged." The letter On Honouring Parents, published among the Works of Jerome: "Imitate the Maccabean son, who obeyed his mother when she urged him to death, and gladly undertook a hard command so as not to offend the one who bore him. He chose to be joined to his brothers' deaths rather than resist his mother's will." With this mother's constancy may in some way be compared another mother, who would never declare where she had hidden her son, who was being sought, "nor afterwards by any terrors or by death changed the constancy of her noble speech": in Tacitus, Histories book II.

(Baluze) ‹anchor: Adnegantis› · no call Adnegantis. Codex Gratianopolitanus abneganti.

"Of one refusing." The Grenoble manuscript has "abneganti" (to one refusing).

(Baluze) ‹anchor: Per eadem passionum martyria pergamus› · no call Per eadem passionum martyria pergamus. Codex Thuanus, ad martyrii gloriam pergamus. Gratianopolitanus, ad martyrii passionem pergamus.

"Let us go on through the same martyrdoms of suffering." The de Thou manuscript has "let us go on to the glory of martyrdom"; the Grenoble one, "let us go on to the suffering of martyrdom."

(printed under page 329)

Page

running head: DIVI CYPRIANI 672
marginal letters: A ‹via vitae momenta›; B ‹et sancta vestigia iter facimus›; C (beside the Variae lectiones, ‹Deum judicem metuisse›, not in the text block); D (beside the Baluze notes, ‹tionis Vandalicae. Fatendum›, not in the text block)
old-edition numerals: 279 after ‹facimus›
other: the first word 'via' is the end of 'bre-via' broken from col. 671. The old-edition numeral is read as 279, but this is UNSURE because the small figure is blurred. The reference 'Machab. VI, 22' is set as printed; the quoted words are 2 Macc. 6:30. 'nec derideri' is printed hyphenated across the line break ('deri-deri') and joined. The Lectiones variantes and Baluze's notes at the page foot are left for the later pass.

PL 4:673

Hi qui amicti sunt stolas albas, qui sunt, et unde venerunt? Et dixi ei: Domine mi, tu scis. Et ait mihi: Hi sunt qui venerunt ex magna tribulatione, et laverunt stolas suas, et candidas eas fecerunt in sanguine Agni: propter hoc sunt in conspectu throni Dei, et serviunt ei die ac nocte in templo ejus (Apoc. VII, 9). Quod si tantus ostenditur et probatur Christianorum martyrum populus, nemo difficile vel arduum putet esse martyrem fieri, quando videat martyrum populum non posse numerari.

These who are clothed in white robes, who are they, and from where have they come? And I said to him: My lord, you know. And he said to me: These are those who have come out of great tribulation, and have washed their robes, and have made them white in the blood of the Lamb: for this reason they are in the sight of the throne of God, and they serve Him day and night in His temple (Rev. 7:9). But if so great a people of Christian martyrs is shown and proved, let no one think it difficult or arduous to become a martyr, when he sees that the people of martyrs cannot be numbered.

CAPUT XII. — QUAE SPES ET MERCES MANEAT JUSTOS ET MARTYRES POST CONFLICTATIONES HUJUS TEMPORIS ET PASSIONES.

Chapter XII. — What hope and reward await the just and the martyrs after the conflicts and sufferings of this time.

Per Salomonem Spiritus sanctus ostendit et praecinit dicens: Et si coram hominibus tormenta passi sunt, spes eorum immortalitate plena est. Et in paucis vexati, in multis bene disponentur, quoniam Deus tentavit illos, et invenit illos dignos se. Tamquam aurum in fornace, probavit illos, et quasi holocausta hostiae accepit illos, et in tempore erit respectus illorum. Fulgebunt, et tamquam scintillae in arundineto discurrent. Judicabunt nationes et dominabuntur populis, et regnabit Dominus eorum in perpetuum (Sap. III, 4). Item apud eumdem vindicta nostra describitur, et persequentium nos atque infestantium poenitentia praedicatur: Tunc stabunt, inquit, justi in magna constantia adversus eos qui se angustiaverunt, et qui abstulerunt labores eorum: videntes turbabuntur timore horribili, et mirabuntur in subitatione insperatae salutis dicentes inter se, poenitentiam habentes, et prae angustia spiritus gementes: Hi sunt quos aliquando habuimus in derisum et in similitudinem improperii. Nos insensati vitam illorum aestimabamus insaniam et finem illorum sine honore. Quomodo ergo computati sunt inter filios Dei, et inter sanctos sors illorum est! Ergo erravimus a via veritatis, et justitiae lumen non luxit nobis, et sol non est ortus nobis. Lassati sumus in iniquitatis via et perditionis, et ambulavimus solitudines difficiles, viam autem Domini ignoravimus. Quid nobis profuit superbia? aut quid divitiarum jactatio contulit nobis? transierunt omnia illa tamquam umbra (Sap. III, 1). Item in Psalmo CXV (v. 3) pretium et merces passionis ostenditur: Pretiosa est, inquit, in conspectu Domini mors sanctorum ejus. Item in Psalmo CXXV (v. 8), tristitia conflictationis et laetitia retributionis exprimitur: Qui seminant, inquit, in lacrymis, in gaudio

Through Solomon the Holy Spirit shows and foretells, saying: And if before men they have suffered torments, their hope is full of immortality. And having been troubled in a few things, in many they will be well ordered, because God has tried them, and has found them worthy of Himself. Like gold in the furnace He has proved them, and as holocausts of a sacrifice He has received them, and in time there will be regard for them. They will shine, and like sparks among the reeds they will run to and fro. They will judge nations and rule over peoples, and their Lord will reign for ever (Wis. 3:4). Likewise in the same [author] our vindication is described, and the repentance of those who persecute and harass us is proclaimed: Then, he says, the just will stand in great constancy against those who have distressed them, and who have taken away their labours: seeing [it] they will be troubled with horrible fear, and they will marvel at the suddenness of the unhoped-for salvation, saying among themselves, having repentance, and groaning for anguish of spirit: These are those whom we once held in derision and as a byword of reproach. We fools esteemed their life madness and their end without honour. How then have they been counted among the sons of God, and their lot is among the saints! Therefore we have strayed from the way of truth, and the light of justice has not shone for us, and the sun has not risen for us. We have been wearied in the way of iniquity and of perdition, and we have walked through difficult wildernesses, but the way of the Lord we have not known. What has pride profited us? or what has the boasting of riches brought us? All those things have passed away like a shadow (Wis. 3:1). Likewise in Psalm 115 (v. 3) the price and reward of suffering is shown: Precious, he says, in the sight of the Lord is the death of His saints. Likewise in Psalm 125 (v. 8) the sadness of conflict and the joy of recompense are expressed: Those who sow, he says, in tears, in joy

Editors' notes and page, col. 673

Footnotes

LECTIONES VARIANTES. (printed under page 330)

(a) ‹anchor: not visible in the foot image› · call in col 673

Serviunt in templo Lam. Ebor. NC. 1. Bod. 1, 2, 3, 4. Ben. Ver.

"They serve in the temple": Lambeth MS, York MS, NC. 1, Bodleian MSS 1, 2, 3, 4, Ben., Ver.

(printed under page 330)

(b) ‹anchor: not visible in the foot image› · call in col 673

Monet Ar. Lam. Ebor. NC. Praecinit Bod. 1, 4. Oxon.

"Warns": Ar., Lambeth MS, York MS, NC. "Foretells in song": Bodleian MSS 1, 4, Oxford edition.

(printed under page 330)

Holocaustum hostiam Bod. 1. 4. Benev. Ver.

"A whole burnt-offering, a victim": Bodleian MSS 1, 4, Benevento MS, Ver.

(printed under page 330)

(d) ‹anchor: poenitentiam habentes› · call in col 673

Sic Lam. Ebor. Voss. 1. Bod. 2. 4.

So Lambeth MS, York MS, Vossius MS 1, Bodleian MSS 2, 4.

(printed under page 330)

(e) ‹anchor: prae angustia› · call in col 673

Per angustiam Bod. 1, 2. Benev. Ver. ad Quir. lib. 3, c. 16.

"Through anguish": Bodleian MSS 1, 2, Benevento MS, Ver., [Testimonies] to Quirinus book 3, chapter 16.

(printed under page 330)

(f) ‹anchor: in similitudinem› · call in col 673

In risu, et in similitudine Lam. Bod. 1, 2. 4. Ver.

"In laughter, and in the likeness": Lambeth MS, Bodleian MSS 1, 2, 4, Ver.

(printed under page 330)

(g) ‹anchor: Quomodo ergo computati› · call in col 673

Quomodo computati Ad Quir. l. 3, c. 16.

"How [they] were counted": To Quirinus book 3, chapter 16.

(printed under page 330)

(h) ‹anchor: non luxit nobis› · call in col 673

Luxit super nos NC. 1.

"Shone upon us": NC. 1.

(printed under page 330)

(i) ‹anchor: divitiarum jactatio› · call in col 673

Jactantia Lam. Ebor.

"Boasting" (jactantia): Lambeth MS, York MS.

(printed under page 330)

(j) ‹anchor: mors sanctorum ejus› · call in col 673

Mors justorum Bod. 1, 3. Benev. Ver.

"The death of the just": Bodleian MSS 1, 3, Benevento MS, Ver.

(printed under page 330)

(k) ‹anchor: not visible in the foot image› · call in col 673 or 674

Tollentes Bod. 2, 3, 4.

"Bearing": Bodleian MSS 2, 3, 4.

(printed under page 330)

(l) ‹anchor: not visible in the foot image› · call in col 673 or 674

Manipulos suos Bod. 1. Lin.

"Their sheaves": Bodleian MS 1, Lincoln MS.

(printed under page 330)

(m) ‹anchor: not visible in the foot image› · call in col 673 or 674

Perscrutantur mysteria NC. 1. Testimonia Lin.

"Search out the mysteries": NC. 1. "The testimonies": Lincoln MS.

(printed under page 330)

(n) ‹anchor: not visible in the foot image› · call in col 673 or 674

Munerator Bod. 1, 2. 4. Ver.

"Rewarder" (munerator): Bodleian MSS 1, 2, 4, Ver.

(printed under page 330)

Page

running head: 673 EPISTOLA AD FORTUNA (cut off at the right edge of the image)
marginal letters: A ‹Hi qui amicti sunt stolas albas›; B ‹sunt, spes eorum immortalitate plena est›; C ‹tes: Hi sunt quos aliquando habuimus›; D ‹tia conflictationis et laetitia retributionis›
old-edition numerals: (none)
other: "Hi sunt" (line 3) printed with a damaged t ("sunì"), set as sunt; scripture references set as printed though they do not match the passages quoted (the passage quoted is Wis. 5:1-9, but Sap. III, 1 is printed; Ps. 115 v. 3 and Ps. 125 v. 8 are also printed as they stand); the CAPUT XII heading is printed on its own lines, so it is set as its own paragraph; the Lectiones variae and Baluze's notes at the page foot are not set; the full-width headings LECTIONES VARIAE and STEPH. BALUZII N[OTAE] stand above the page-foot apparatus and are not set

PL 4:674

metent. Ambulantes ambulabant et flebant, mittentes semina sua : venientes autem venient in exultatione portantes gremia sua. Et iterum in Psalmo CXVIII : Beati qui immaculati sunt in via, qui ambulant in lege Domini. Beati qui perscrutantur martyria ejus, in toto corde exquirunt eum. Item Dominus in Evangelio, ultor ipse persecutionis nostrae et remunerator passionis : Beati, inquit, qui persecutionem passi fuerint propter justitiam, quia ipsorum est regnum coelorum (Matth. V, 10). Et iterum : Beati eritis cum odio vos habuerint homines, et separaverint vos, et expulerint, et maledixerint nomini vestro quasi nequam propter Filium hominis. Gaudete in illa die et exsultate : ecce enim merces vestra multa est in coelis (Luc. VI, 22). Et iterum : Qui perdiderit animam suam propter me, hic salvabit illam (Luc. IX, 24). Nec solos animadversos et interfectos divinae pollicitationis manent praemia, sed, etiamsi ipsa passio fidelibus desit, fides tamen integra atque invicta perstiterit, et, contemptis ac relictis suis omnibus, Christum se sequi Christianus ostenderit, ipse quoque a Christo inter martyres honoratur, pollicente ipso et dicente : Nemo est qui relinquat domum aut agrum, aut parentes aut fratres, aut uxorem aut filios propter regnum Dei, et non recipiat septies tantum in isto tempore, in saeculo autem venturo vitam aeternam (Luc. XVIII, 29). Item in Apocalypsi hoc idem loquitur : Et vidi, inquit, animas occisorum propter nomen Jesu et sermonem Dei : et cum primo in loco posuisset occisos, addidit, dicens : Et quicumque imaginem bestiae non adoraverunt, nec acceperunt inscriptionem in fronte aut in manu sua ; quos universos a se in eodem loco simul visos conjungit et dicit : et vixerunt et regnaverunt cum Christo (Apoc. XX, 4). Vivere omnes dicit et regnare cum Christo, non tantum qui occisi fuerint, sed et quicumque, in fidei suae firmitate et Dei timore perstantes, imaginem bestiae non adoraverint, neque ad funesta ejus, et sacrilega edicta consenserint.

will reap. Walking they walked and wept, casting their seeds; but coming they will come in exultation, carrying their laps [full]. And again in Psalm 118: Blessed are those who are undefiled in the way, who walk in the law of the Lord. Blessed are those who search out His testimonies; with their whole heart they seek Him. Likewise the Lord in the Gospel, Himself the avenger of our persecution and the rewarder of our suffering: Blessed, He says, are those who have suffered persecution for righteousness' sake, for theirs is the kingdom of heaven (Matt. 5:10). And again: Blessed will you be when men hate you, and separate you, and drive you out, and curse your name as evil for the sake of the Son of man. Rejoice in that day and exult: for behold, your reward is great in heaven (Luke 6:22). And again: Whoever loses his life for My sake, he will save it (Luke 9:24). Nor do the rewards of the divine promise await only those who have been punished and slain; but even if suffering itself is lacking to the faithful, yet if their faith has remained whole and unconquered, and the Christian, having despised and abandoned all that is his, has shown that he follows Christ, he too is honoured by Christ among the martyrs, as He Himself promises and says: There is no one who leaves house or field, or parents or brothers, or wife or children for the sake of the kingdom of God, and does not receive sevenfold as much in this time, and in the age to come eternal life (Luke 18:29). Likewise in the Apocalypse he says this same thing: And I saw, he says, the souls of those slain for the name of Jesus and the word of God; and when he had set the slain in the first place, he added, saying: And whoever did not worship the image of the beast, nor received the inscription on their forehead or on their hand; and all these, seen by him together in the same place, he joins and says: and they lived and reigned with Christ (Rev. 20:4). He says that all live and reign with Christ, not only those who have been slain, but also whoever, standing firm in the steadfastness of their faith and in the fear of God, have not worshipped the image of the beast, nor consented to its deadly and sacrilegious edicts.

CAPUT XIII.—PLUS NOS ACCIPERE IN PASSIONIS MERCEDE, QUAM QUOD HIC SUSTINEMUS IN IPSA PASSIONE.

Chapter XIII.—That we receive more in the reward of suffering than what we endure here in the suffering itself.

Probat beatus apostolus Paulus, qui, dignatione divina usque in tertium coelum atque in paradisum raptus, audisse se inenarrabilia verba testatur ; qui oculata fide Jesum Dominum vidisse se gloriatur, qui id quod et didicit et vidit, majori conscientiae veritate profitetur : Non sunt, inquit, condignae

The blessed apostle Paul proves it, who, caught up by divine favour as far as the third heaven and into paradise, testifies that he heard unspeakable words; who boasts that he saw the Lord Jesus with eyewitness faith; who professes what he both learned and saw with the greater truth of conscience: They are not, he says, worthy

Editors' notes and page, col. 674

Footnotes

(o) ‹anchor: not visible in the foot image› · call in col 674

Expugnaverint Ar. Bod. 2.

"Shall have stormed": Ar., Bodleian MS 2.

(printed under page 330)

(p) ‹anchor: nomen Jesu› · call in col 674

Verbum Jesu Bod. 2. Testimonium Jesu Ver.

"The word of Jesus": Bodleian MS 2. "The testimony of Jesus": Ver.

(printed under page 330)

(q) ‹anchor: oculata fide› · call in col 674

Oculo fidei Bod. 3. Occulta Lam. Ar. Bod. 1, 2, 3, 4.

"With the eye of faith": Bodleian MS 3. "Hidden": Lambeth MS, Ar., Bodleian MSS 1, 2, 3, 4.

(printed under page 330)

(r) ‹anchor: majori conscientiae› · call in col 674

Majoris conscientiae Ar. Bod. 1, 2, 3, 4.

"Of greater awareness": Ar., Bodleian MSS 1, 2, 3, 4.

STEPH. BALUZII NOTAE. (Baluze, Cap. XII) ‹anchor: Fulgebunt› · no call; keyed to Cap. XII Cap. XII. — Fulgebunt. Hoc segmentum addidimus ex quatuor libris veteribus. Non exstat tamen in Seguieriano. Vide notas ad Epistolam LXXXI.

Chap. XII. — "They shall shine." We have added this piece from four old manuscripts. It is not, however, in the Séguier manuscript. See the notes on Letter 81.

(Baluze, Cap. XII) ‹anchor: Poenitentiam habentes› · no call Poenitentiam habentes. Ita veteres editiones, quatuordecim libri nostri, et quinque Anglicani. Vide notas ad extremam partem epistolae ad Demetrianum.

"Having repentance." So the old editions, fourteen of our manuscripts, and five English ones. See the notes on the last part of the letter to Demetrianus.

(Baluze, Cap. XII) ‹anchor: Gremia sua› · no call Gremia sua. Sex libri veteres, manipulos suos.

"Their armfuls." Six old manuscripts have "their sheaves."

(printed under page 330)

Page

running head: …A AD FORTUNATUM. 674 (left part cut off at the image edge)
marginal letters: A metent. Ambulantes ambulabant; B mam suam propter me; C non adoraverunt, nec acceperunt; D gloriatur, qui id quod
old-edition numerals: 273 after illa
other: a stray mark (looks like a semicolon or bracket) is printed before "et flebant", not set; the column ends with "con-" split at the column break (condignae); the CAPUT XIII heading is printed on lines of its own, so it is set as its own paragraph; coelorum, coelis and coelum are read as œ, which is UNSURE at this resolution; Variae lectiones and Baluze's notes at the page foot are not set; the seer of the Apocalypse (John) is rendered in lower case

PL 4:675

passiones hujus temporis ad superventuram claritatem, quae revelabitur in nobis (Rom. VIII, 18). Quis ergo non omnibus viribus elaboret ad tantam claritatem pervenire, ut amicus Dei fiat, ut cum Christo statim gaudeat, ut post tormenta et supplicia terrena, praemia divina percipiat? Si militibus saecularibus gloriosum est ut hoste devicto redeant in patriam triumphantes, quanto potior et major est gloria, victo diabolo, ad paradisum triumphantem redire, et unde Adam peccator ejectus est, illuc, prostrato eo qui ante dejecerat, trophaea victricia reportare, offerre Deo acceptissimum munus, incorruptam fidem et virtutem mentis incolumem, laudem devotionis illustrem, comitari eum cum venire coeperit, vindictam de inimicis recepturus, lateri ejus assistere, cum sederit judicaturus, cohaeredem Christi fieri, Angelis adaequari, cum Patriarchis, cum Apostolis, cum Prophetis caelestis regni possessione laetari? Has cogitationes quae persecutio potest vincere? quae possunt tormenta superare? Durat fortis et stabilis religiosis meditationibus fundata mens, et adversus omnes diaboli terrores

the sufferings of this time in comparison with the glory that is to come, which will be revealed in us (Rom. 8:18). Who, then, would not labour with all his strength to attain to so great a glory: to become a friend of God, to rejoice at once with Christ, to receive divine rewards after earthly torments and punishments? If it is glorious for soldiers of this world to return in triumph to their homeland once the enemy has been conquered, how much better and greater is the glory, when the devil has been conquered, to return triumphant to paradise, and to carry back victorious trophies to the very place from which Adam the sinner was cast out, having laid low the one who had earlier thrown him down; to offer to God a most acceptable gift, uncorrupted faith and unimpaired strength of mind, an illustrious praise of devotion; to accompany Him when He begins to come to take vengeance on His enemies; to stand at His side when He sits to judge; to become a co-heir of Christ, to be made equal to the angels, to rejoice with the patriarchs, with the apostles, with the prophets in the possession of the heavenly kingdom? What persecution can conquer these thoughts? What torments can overcome them? The mind founded on religious meditations endures, strong and steadfast, and against all the devil's terrors

et minas mundi, animus immobilis perstat; quem futurorum fides certa et solida corroborat. Clauduntur in persecutionibus terrae, sed patet coelum: minatur Antichristus, sed Christus tuetur; mors infertur, sed immortalitas sequitur: occiso mundus eripitur, sed restituto paradisus exhibetur; vita temporalis extinguitur, sed aeterna reparatur. Quanta est dignitas et quanta securitas exire hinc laetum, exire inter pressuras et angustias gloriosum? claudere in momento oculos, quibus homines videbantur et mundus, et aperire eosdem statim ut Deus videatur et Christus! Tam feliciter migrandi, quanta velocitas! terris repente subtraheris, ut in regnis coelestibus reponaris. Haec oportet mente et cogitatione complecti, haec die ac nocte meditari. Si talem persecutio invenerit Dei militem, vinci non poterit virtus ad praelium prompta. Vel si accersitio ante praevenerit, sine praemio non erit fides, quae erat ad martyrium praeparata. Sine damno temporis merces, judice Deo, redditur: in persecutione, militia; in pace, conscientia coronatur.

and threats of the world, the mind stands unmoved, which a sure and solid faith in things to come strengthens. The earth is closed in persecutions, but heaven lies open: Antichrist threatens, but Christ protects; death is inflicted, but immortality follows: the world is snatched from the one slain, but paradise is displayed to the one restored; temporal life is extinguished, but eternal life is renewed. How great is the dignity and how great the security of departing hence joyful, of departing glorious amid pressures and straits? to close in a moment the eyes with which men and the world were seen, and to open them at once so that God and Christ may be seen! Of so happy a departure, how great the swiftness! you are suddenly withdrawn from the earth, that you may be set down in the heavenly kingdoms. These things one ought to embrace in mind and thought, on these things to meditate day and night. If persecution finds such a soldier of God, valour ready for battle cannot be conquered. Or if the summons comes first, faith which was prepared for martyrdom will not be without reward. Without loss of time the recompense is rendered, God being judge: in persecution, warfare; in peace, conscience is crowned.

Editors' notes and page, col. 675

Footnotes

[Two sets on this page: the end of Ad Fortunatum, then the start of the Testimonia ad Quirinum. The left foot image begins partway down the first apparatus; notes (a) and the start of (f) were read from the column images (QA Q2).] LECTIONES VARIANTES (Ad Fortunatum, end). (printed under page 331)

(a) ‹anchor: triumphantem› · call in col 675

Triumphantes Bod. 2, 3, 4.

"Triumphant" (plural): Bodleian MSS 2, 3, 4.

(printed under page 331)

(b) ‹anchor: dejecerat› · call in col 675

Deceperat Lam. Ebor. NC. 1. Bod. 1, 2, 3, 4. Voss. 1, 2.

"Had deceived": Lambeth MS, York MS, NC. 1, Bodleian MSS 1, 2, 3, 4, Vossius MSS 1, 2.

(printed under page 331)

Persecutiones possunt Bod. 2. Lam.

"Persecutions can": Bodleian MS 2, Lambeth MS.

(printed under page 331)

(d) ‹anchor: meditationibus› · call in col 675

Religiosis imitationibus Voss. 1.

"By devout imitations": Vossius MS 1.

(printed under page 331)

(e) ‹anchor: fides certa› · call in col 676 (its upper text, set under col 675)

Fides grata Voss. 1.

"A pleasing faith": Vossius MS 1.

(printed under page 331)

(f) ‹anchor: Clauduntur› · call in col 676 (its upper text, set under col 675)

Sic Lam. Ebor. Lin. NC. 1. Voss. 1, 2. Bod. 1, 2, 3, 4. Ben. Ver. Clauduntur oculi Impr.

So Lambeth MS, York MS, Lincoln MS, NC. 1, Vossius MSS 1, 2, Bodleian MSS 1, 2, 3, 4, Ben., Ver. "The eyes are closed": the printed editions.

(printed under page 331)

(g) ‹anchor: velocitas› · call in col 676 (its upper text, set under col 675)

Quanta felicitas Lat.

"How great a happiness": Lat.

(printed under page 331)

(h) ‹anchor: invenerit› · call in col 676 (its upper text, set under col 675)

Persecutor invenerit Bod. 3.

"The persecutor shall have found": Bodleian MS 3.

(printed under page 331)

(i) ‹anchor: prompta› · call in col 676 (its upper text, set under col 675)

Praelium destinata Bod. 3.

"Battle appointed": Bodleian MS 3.

STEPH. BALUZII NOTAE (Ad Fortunatum, end). (Baluze) ‹anchor: Aeterna reparatur› · no call Aeterna reparatur. Codex Seguierianus aeternitas repraesentatur.

"Is restored eternal." The Séguier manuscript has "eternity is made present."

(Baluze) ‹anchor: Si talem persecutio› · no call Si talem persecutio. Codex Thuanus et Gratianopolitanus et editiones Spirensis et Morellii habent si talem persecutionis dies Christi invenerit militem. Ita etiam ferme codex sancti Arnulphi.

"If persecution [finds] such a one." The de Thou and Grenoble manuscripts and the Speyer and Morel editions have "if the day of persecution shall have found such a soldier of Christ." The manuscript of Saint-Arnoul reads nearly so too.

LECTIONES VARIANTES (Testimoniorum libri tres adversus Judaeos). (printed under page 331)

(a) ‹anchor: TESTIMONIORUM› · call in the title (cols 675-676)

Ad Quirinum, de Sacramento Christi NC. 1. Bod. 2. Lam. Liber adversus Judaeos Rem. Er. Man. Mor. Epistola Cypriani ad Quirinum. Lin.

"To Quirinus, on the Sacrament of Christ": NC. 1, Bodleian MS 2, Lambeth MS. "Book against the Jews": Rembolt, Erasmus, Manutius, Morel. "Letter of Cyprian to Quirinus": Lincoln MS.

(printed under page 331)

(b) ‹anchor: Quirino› · call in col 675

Quirino suo, S. NC. 2.

"To his Quirinus, greeting": NC. 2.

(printed under page 331)

Fuit, charissime Bod. 1.

"It was, dearest": Bodleian MS 1.

(printed under page 331)

Page

running head: 675 DIVI CYPRIA[NI] (cut off at the image edge)
marginal letters: A ‹dignae passiones hujus temporis›; B ‹turus, cohaeredem Christi fieri›; C ‹Aeterna reparatur› (in Baluze's notes, not set); D ‹sima petitione divina magisteria›
old-edition numerals: (none)
other: column begins with "dignae", the second half of a word (con-dignae, Rom. 8:18) broken from the previous column; under the column-break rule the word stands whole at the end of col 674 and the tail is not set here. Full-width title between the two text pieces (TESTIMON[IORUM] / LIBRI T[RES] / ADVERSUS [JUDAEOS], cut off at the right edge) not set; it stands after "diaboli ter-" and its apparatus. Lectiones variae and Steph. Baluzii notes at two places (after "diaboli ter-" and after "quibus nos") not set, left for the later pass. Running-head column number is somewhat blurred; read as 675. Editors' matter set: (none).
other: a full-width band stands across cols 675/676 in mid-page: the 1 paragraph(s) above it in col 676 are set here, after the 1 above it in col 675 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column continues with Cyprianus Quirino (another unit); not set here

PL 4:676

Editors' notes and page, col. 676

Footnotes

(d) ‹anchor: dignatus est› · call in col 676

Sic Ar. Bod. 1, 2, 3, 4. Thu. Veron. Benev. Voss. 3. Erudire et instituere Oxon.

So Ar., Bodleian MSS 1, 2, 3, 4, de Thou MS, Verona MS, Benevento MS, Vossius MS 3. "To teach and to train": Oxford edition.

(printed under page 331)

(e) ‹anchor: tenebris erroris› · call in col 676

Tenebrosi erroris caligine Bod. 1. Voss. 3.

"From the gloom of dark error": Bodleian MS 1, Vossius MS 3.

(printed under page 331)

(f) ‹anchor: ejus pura› · call in col 676

Et per lucem ejus puram et candidam illuminati Bod. 1. Illuminari Voss. 3. Ad lucem, etc. Lin.

"And enlightened through his pure and bright light": Bodleian MS 1. "To be enlightened": Vossius MS 3. "To the light, etc.": Lincoln MS.

STEPH. BALUZII NOTAE (Testimonia). (Baluze, on the title) ‹anchor: TESTIMONIORUM LIBRI TRES› · no call; general note Si qua sunt loca in Operibus sancti Cypriani de quibus pronuntiari non possit ea certe illius esse, id vero in primis afferri potest de libris Testimoniorum ad Quirinum. Plures enim codices plus habent quam vulgatae editiones, alii minus. Itaque, quoniam impossibile est discernere ea quae vere Cypriani sunt ab iis quae post illum a studiosis addita sunt, nos retinuimus ea quae vulgo leguntur in editionibus et ea addidimus quae reperta a nobis sunt in antiquis exemplaribus manuscriptis, nihil de nostro addentes. Porro duo tantum priores libri exstant in editione Spirensi, in veteri Veneta, et in ea quam Remboldus procuravit. Erasmus tertiam emisit ex codice scripto monasterii Gemblacensis. Sed quod probabilius sibi videri ait hoc opus non esse Cypriani, quia in illo praeter praefationem numquam auctor suum stylum exerat, quamvis id verum esset, quod certe non est, argumentum istud levissimum est, uti et illud quod de tertio libro opinatur Priorius. Nam sanctus Augustinus libros istos tanquam Cypriani citat lib. IV, contra duas Epistolas Pelagianorum cap. 8 et 9, ut adnotavit Pamelius, qui alias quoque proba- (continues)

If there are any places in the Works of Saint Cyprian about which it cannot be pronounced for certain that they are his, this can be said above all of the books of Testimonies to Quirinus. For several manuscripts have more than the common editions, others less. So, since it is impossible to tell what is truly Cyprian's from what was added after him by students, we have kept what is commonly read in the editions and added what we found in the old manuscript copies, adding nothing of our own. Further, only the first two books stand in the Speyer edition, the old Venetian one, and the one Rembolt produced. Erasmus issued the third from a manuscript of the monastery of Gembloux. But as for his saying that it seems to him more probable that this work is not Cyprian's, because apart from the preface the author never shows his own style in it — even were that true, which it certainly is not, this argument is very slight, as is also Priorius's opinion about the third book. For Saint Augustine cites these books as Cyprian's in Against Two Letters of the Pelagians, book IV, chapters 8 and 9, as Pamelius noted, who also [brings] other proofs (continues)

(printed under page 331)

Page

running head: DIVI CYPRIANI 676
marginal letters: A ‹rores et minas mundi›; B ‹invenerit Dei militem›; C ‹litanus et editiones Spirensis› (in Baluze's notes, not set); D ‹ejus pura et candida luminati›
old-edition numerals: 274 after ‹non›
other: column begins with "rores", the rest of a word (terrores) broken from col. 675; full-width title of the Testimoniorum libri tres adversus Judaeos, cut off at both edges, stands between the two paragraphs and is not set; second paragraph continues a sentence begun in col. 675; last word "salu-" hyphenated across the column break; editors' matter set: (none)
other: the 1 paragraph(s) of this column above the full-width band are set under col 675 (reading order, moved on receipt)
other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)
footnote placement (QA Q1): the Ad Fortunatum calls e (fides certa), f (Clauduntur), g (velocitas), h (invenerit), i (prompta) all stand in this column's upper text; their footnotes are filed in n675 (e marked "call in col 675"; f–i "675 or 676"). The start of (f), which n675 lacks as "above the crop", is visible in this column's images; the whole note reads: "Sic Lam. Ebor. Lin. NC. 1. Voss. 1, 2. Bod. 1, 2, 3, 4. Ben. Ver. Clauduntur oculi Impr." (English: So Lambeth MS, York MS, Lincoln MS, NC. 1, Vossius MSS 1, 2, Bodleian MSS 1, 2, 3, 4, Ben., Ver. "The eyes are closed": the printed editions.) DONE (QA Q2): the whole of (f) is now set in n675, with e–i anchored there to this column's upper text.