PL 4 · cols. 622–638

Cyprian, On the Good of Patience (De bono patientiae)

Editors' preface

LIBER DE BONO PATIENTIAE.

Book on the Good of Patience.

I. De patientia locuturus, fratres dilectissimi, et utilitates ejus et commoda praedicaturus, unde potius incipiam quam quod nunc quoque ad audientiam vestram patientiam video esse necessariam, ut nec hoc ipsum quod auditis et discitis, sine patientia facere possitis. Tunc enim demum sermo et ratio salutaris efficaciter discitur, si patienter quod dicitur audiatur. Nec invenio, fratres dilectissimi, inter caeteras coelestis disciplinae vias quibus ad consequenda divinitus praemia spei ac fidei nostrae secta dirigitur,

I. About to speak of patience, most beloved brethren, and about to proclaim its usefulness and its advantages, from what point should I rather begin than from this: that I see patience to be necessary even now for your very act of listening, so that you may not be able to do even this thing itself — to hear and to learn — without patience. For only then, in the end, is a discourse and a saving reasoning learned effectually, if what is said is heard patiently. Nor do I find, most beloved brethren, among the other ways of heavenly discipline by which our profession of hope and of faith is directed to the winning of divinely-given rewards,

Editors' notes and page, col. 622

Footnotes

(g) ‹DE BONO PATIENTIAE› · printed under col 621

De Patientia Bod. 4. Lin. August.

"On Patience" Bod. 4, Lin., August.

(h) ‹Tunc enim demum sermo› · printed under col 622

Sermo Domini Bod. 4.

"The word of the Lord" Bod. 4.

(Baluze) ‹DE BONO PATIENTIAE› · printed under col 621 DE BONO PATIENTIAE. — Hujus sui operis mentionem facit Cyprianus in calce Epistolae ad Jubaianum, pag. 137. Ejusdem argumenti librum scripsit Tertullianus. Item Augustinus. Etiam quidam Paulus episcopus olim scripsit, ut testatur Gennadius, librum de Patientia.

ON THE GOOD OF PATIENCE. — Cyprian mentions this work of his at the end of the Letter to Jubaianus, p. 137. Tertullian wrote a book on the same subject. So did Augustine. A certain Paul, a bishop, also once wrote a book On Patience, as Gennadius attests.

(Baluze) ‹secta dirigitur› · printed under col 622, continued under col 623 I. — Fidei nostrae secta. Supra Epist. XXII, p. 32 : Humilitate ac timore sectae nostrae verecundus. Item in Epistola ad Quirinum praefixa libris Testimoniorum pag. 274 : Quaedam capitula ad religiosam sectae nostrae disciplinam pertinentia.

I. — "The way of our faith". Above, Letter 22, p. 32: "Modest with the humility and fear of our way." Likewise in the Letter to Quirinus prefixed to the books of Testimonies, p. 274: "Certain chapters pertaining to the religious discipline of our way."

Editors' prose

ARGUMENTUM. — Scripti hujus occasionem ita paucis exponit ipse Cyprianus sub finem Epist. ad Jubaianum : « Servatur a nobis patienter et leniter charitas animi, collegii honor, dilectionis vinculum, concordia sacerdotii. Propter hoc etiam nunc libellum de Bono Patientiae, quantum valuit nostra mediocritas, permittente Domino et inspirante, conscripsimus, quem ad te, pro mutua dilectione, transmisimus. » Postquam itaque initio, patientiam veram a falsa philosophorum distinxit, a patientia Dei, Christi ac justorum omnium, patientiam christianam commendat. Deinde non utilem modo, sed et necessariam illam esse, tum Scripturis, tum rationibus probat, exemplis item Job et Tobiae; et ut ex opposito sibi vitio magis patientiae bonum elucescat, impatientiae quantum malum sit prosequitur. Postremo vindictae cupiditatem vituperat, docetque Deo, juxta Scripturas, permittendam potius, quam nobis arrogandam ultionem. Si quo alio autem in libro hoc certe, Tertullianum imitatur, librum nempe ejus de Patientia. PAMEL.

ARGUMENT. — Cyprian himself sets out the occasion of this writing in a few words towards the end of the Letter to Jubaianus: "Charity of mind, the honour of the college, the bond of love, the concord of the priesthood are kept by us patiently and gently. For this reason we have now also written, as far as our mediocrity was able, by the Lord's permission and inspiration, a little book on the Good of Patience, which we have sent to you out of mutual love." Accordingly, after first distinguishing true patience from the false patience of the philosophers, he commends Christian patience from the patience of God, of Christ and of all the just. Next he proves that it is not only useful but also necessary, both by the Scriptures and by reasons, and likewise by the examples of Job and Tobias; and so that the good of patience may shine out the more from the vice opposed to it, he goes on to show how great an evil impatience is. Lastly he censures the desire for revenge, and teaches that vengeance, according to the Scriptures, should rather be left to God than claimed for ourselves. In this book, if in any other, he certainly imitates Tertullian, namely his book On Patience. PAMELIUS.

(The Argumentum is printed across both columns below the title: its first half under col 621, its second half in col 622 above chapter I.)

Page

running head: 621 LIBER DE BONO PATIENTIAE. 622 (centred over both columns)
marginal letters: A ‹dentium, securitatis› (preceding work); B ‹ad praemium deerit› (preceding work); C ‹Postremo vindictae cupiditatem› (Argumentum); D ‹divinitus praemia spei›
old-edition numerals: 247 before LIBER in the title
signature: none
other: apparatus headed LECTIONES VARIANTES (lettered notes) and STEPH. BALUZII NOTAE (lemma notes, set above as (Baluze)); the preceding work (De opere et eleemosynis) ends at the top of the page with its own apparatus (notes b–f, Baluze note on XXVI) before a rule; not in this unit. Title printed full width across cols 621–622; set in c622_a.

PL 4:623

quid magis sit vel utilius ad vitam vel majus ad gloriam, quam ut qui praeceptis dominicis obsequio timoris ac devotionis innitimur, patientiam maxime tota observatione tueamur.

anything more useful for life, or greater for glory, than that we, who lean upon the Lord's precepts in the obedience of fear and of devotion, should guard patience above all with our whole observance.

II. Hanc se sectari philosophi quoque profitentur. Sed tam illic patientia falsa est, quam et falsa sapientia est. Unde enim vel sapiens esse vel patiens possit qui nec sapientiam nec patientiam Dei novit? quando ipse de his qui sibi sapere in mundo videntur moneat et dicat: Perdam sapientiam sapientium, et prudentiam prudentium reprobabo (Isa. XXIX, 14). Item beatus apostolus Paulus, plenus Spiritu sancto et vocandis formandisque Gentibus missus, contestetur et instruat dicens: Videte ne quis vos depraedetur per philosophiam et inanem fallaciam, secundum traditionem hominum, secundum elementa mundi, et non secundum Christum, quia in ipso habitat omnis plenitudo divinitatis (Coloss. II, 8). Et alio loco: Nemo se, inquit, decipiat. Si quis se putat sapientem esse in vobis, mundo huic stultus fiat, ut fiat sapiens. Sapientia enim mundi hujus stultitia est apud Deum. Scriptum est enim: Reprehendam sapientes in astutia ipsorum. Et iterum: Cognovit Dominus cogitationes sapientium, quia sunt stultae (I Cor. III, 18-20). Quare, si sapientia illic vera non est, esse non potest et vera patientia. Nam si sapiens ille est qui est humilis et mitis, philosophos autem nec humiles videmus esse nec mites, sed sibi multum placentes, et hoc ipso quod sibi placeant Deo displicentes, apparet illic veram non esse patientiam ubi sit insolens affectatae libertatis audacia et exerti ac seminudi pectoris inverecunda jactantia.

II. This [virtue] the philosophers too profess to follow. But their patience there is as false as their wisdom is false. For how could he be either wise or patient who knows neither the wisdom nor the patience of God? since He Himself gives warning concerning those who seem to themselves to be wise in the world, and says: I will destroy the wisdom of the wise, and will reject the prudence of the prudent (Isa. 29:14). Likewise the blessed apostle Paul, full of the Holy Spirit and sent to call and to form the Gentiles, bears witness and instructs, saying: Beware lest any man deceive you through philosophy and vain fallacy, according to the tradition of men, according to the elements of the world, and not according to Christ; for in him dwells all the fulness of the Godhead (Col. 2:8–9). And in another place: Let no man, he says, deceive himself. If any man among you seem to be wise, let him become a fool, that he may be wise. For the wisdom of this world is foolishness with God. For it is written: I will catch the wise in their own craftiness. And again: The Lord knows the thoughts of the wise, that they are vain (1 Cor. 3:18–20). Wherefore, if the wisdom found there is not true, true patience cannot exist there either. For if he is wise who is humble and gentle, but we see that philosophers are neither humble nor gentle, but greatly pleased with themselves, and, by this very fact that they please themselves, displeasing to God, it appears that true patience is not found where there is the insolent boldness of an affected liberty and the shameless boasting of a bared and half-naked breast.

III. Nos autem, fratres dilectissimi, qui philosophi non verbis sed factis sumus, nec vestitu sapientiam, sed veritate praeferimus, qui virtutum conscientiam magis quam jactantiam novimus, qui non loquimur magna sed vivimus, quasi servi et cultores Dei, patientiam quam magisteriis coelestibus discimus obsequiis spiritalibus praebeamus. Est enim nobis cum

III. But we, most beloved brethren, who are philosophers not in words but in deeds, and who display wisdom not by dress but by truth, who know the awareness of virtues rather than the boasting of them, who do not speak great things but live them, as the servants and worshippers of God, let us render, by spiritual compliance, the patience which we learn by heavenly teaching. For we have this virtue

Editors' notes and page, col. 623

Footnotes

(a) ‹quid magis sit› · printed under col 623

Aliquid magis vel utile ad vitam, vel magis ad gloriam esse necessarium Bod. 4.

"That anything is either more useful for life or more necessary for glory" Bod. 4.

(b) ‹tota observatione tueamur› · printed under col 623

Teneamus Pem. Voss. 1.

"Let us hold" Pem., Voss. 1.

Philosophi quique Ver.

"Philosophers of every kind" Ver.

(d) ‹Dei novit› · printed under col 623

Novit : quomodo et Lam. Ebor. NC. 1.

"knows: as also" Lam., Ebor., NC. 1.

(e) ‹vocandis formandisque› · printed under col 623

Servandisque gentibus Lin.

"and to the Gentiles to be preserved" Lin.

(f) ‹Scriptum est enim : Reprehendam› · printed under col 623

Comprehendam Voss. 1. Reprehendens Pem. Lin. Voss. 2. NC. 2. Reprehendes Sup. l. III ad Quir. c. 69.

"I will catch" Voss. 1. "Rebuking" Pem., Lin., Voss. 2, NC. 2. "You will rebuke" above, book 3 to Quirinus, ch. 69.

(g) ‹Cognovit Dominus› · printed under col 623

Deus Saris. Ver.

"God" Saris., Ver.

(h) ‹Nam si sapiens› · printed under col 624

Nam utique si patiens Lam. Ebor. NC. 1. Pem. Ar. MR. Thu. Voss. Sapiens Rigalt.

"For certainly if patient" Lam., Ebor., NC. 1, Pem., Ar., MR., Thu., Voss. "Wise" Rigalt.

(i) ‹apparet illic› · printed under col 624

Illic non esse patientiam Lam. Ebor. Lin. Bod. 1, 2, 3, 4.

"that there is no patience there" Lam., Ebor., Lin., Bod. 1, 2, 3, 4.

(j) ‹quasi servi› · printed under col 624

Ut servi Saris. Quia servi Bod. 4.

"As servants" Saris. "Because servants" Bod. 4.

(Baluze) I. ‹Fidei nostrae secta›: continued from col 622, set in n622 (Baluze) ‹Sapientia hujus mundi› · printed under col 623 II. — Sapientia hujus mundi. Hanc Pauli apostoli sententiam Celsus malevolo adversum Christianos animo vertebat in contrarium sensum, dicendo illos vulgo jactare malam rem esse in vita sapientiam, bonam vero stultitiam. Quod Origenes adversus eum scribens, ait esse meram sycophantiam, uti revera est, cum sit expresse contra verba Apostoli.

II. — "The wisdom of this world". Celsus, in his malevolent mind against the Christians, twisted this saying of the apostle Paul into the contrary sense, saying that they commonly boasted that wisdom is a bad thing in life and folly a good one. Origen, writing against him, says this is sheer slander, as indeed it is, since it is expressly contrary to the Apostle's words.

(Baluze) ‹non loquimur magna› · printed under col 623 III. — Non loquimur magna. Minutius Felix : Nos non habitu sapientiam, sed mente praeferimus. Non loquimur magna, sed vivimus.

III. — "We do not speak great things". Minucius Felix: "We display wisdom not in our dress but in our mind. We do not speak great things, but we live them."

Page

running head: 623 DIVI CYPRIANI (centred over cols 623–624)
marginal letters: A ‹quid magis sit›; B ‹non secundum Christum›; C ‹toris inverecunda jactantia›; D printed in the gutter of the Lectiones variantes, beside note (f)
old-edition numerals: none in the text
signature: none
other: small numeral 587 printed before Baluze note III (apparatus of the notes)

PL 4:624

Deo virtus ista communis. Inde patientia incipit, inde claritas ejus et dignitas caput sumit. Origo et magnitudo patientiae Deo auctore procedit. Diligenda res homini quae Deo chara est: bonum quod amat majestas divina commendat. Si dominus nobis et pater Deus est, sectemur patientiam domini pariter et patris: quia et servos oportet esse obsequentes, et filios non decet esse degeneres.

in common with God. Thence patience begins, thence its splendour and its dignity take their source. The origin and the greatness of patience proceed with God as their author. A thing dear to God is a thing to be loved by man: the divine majesty commends the good that it loves. If God is to us both Lord and Father, let us follow the patience of our Lord and of our Father alike: for it behooves servants to be compliant, and it does not befit sons to be degenerate.

IV. Qualis vero in Deo et quanta patientia, quod, in contumeliam suae majestatis et honoris instituta ab hominibus profana templa et terrena figmenta et sacra sacrilega patientissime sustinens, super bonos et malos aequaliter facit diem nasci et lumen solis oboriri, et cum imbribus terras rigat, nemo a beneficiis ejus excluditur quominus justis similiter et injustis indiscretas pluvias largiatur! Videmus inseparabili aequalitate patientiae nocentibus et innoxiis, religiosis et impiis, gratias agentibus et ingratis, Dei nutu tempora obsequi, elementa famulari, spirare ventos, fontes fluere, grandescere copias messium, fructus maturescere vinearum, exuberare pomis arbusta, nemora frondescere, prata florere. Et cum crebris immo continuis exacerbetur offensis Deus, indignationem suam temperat, et praestitutum semel retributionis diem patienter exspectat. Cumque habeat in potestate vindictam, mavult diu tenere patientiam, sustinens scilicet clementer et differens, ut, si fieri potest, multum malitia protracta aliquando mutetur, et homo in errorum et scelerum contagione volutatus vel sero ad Deum convertatur, ipso monente et dicente: Nolo mortem morientis, quantum ut revertatur et vivat (Ezech. XXXIII, 11). Et iterum: Revertimini ad me, dicit Dominus (Malach. III, 7). Et iterum: Revertimini ad Dominum Deum vestrum, quoniam misericors et pius et patiens et multae miserationis, et qui sententiam flectat adversus malitias irrogatas (Joel II, 13). Quod item beatus apostolus Paulus commemorans et peccatorem ad poenitentiam revocans, proponit et dicit:

IV. But how great, and of what kind, is the patience in God, in that, most patiently enduring, to the reproach of His own majesty and honour, the profane temples and earthly images and sacrilegious rites instituted by men, He makes the day to rise and the light of the sun to dawn equally upon the good and the evil, and, when He waters the lands with rains, no one is excluded from His benefits, so that He bestows His unselective showers alike upon the just and the unjust! We see that, by the inseparable impartiality of His patience, the seasons obey, the elements serve, the winds breathe, the springs flow, the abundance of the harvests grows great, the fruits of the vineyards ripen, the orchards abound with their apples, the groves put forth their leaves, the meadows flower — for the guilty and the innocent alike, for the religious and the impious, for the thankful and the ungrateful, at God's bidding. And though God is provoked by frequent, nay continual, offences, He tempers His indignation, and patiently awaits the day of retribution He has appointed once for all. And although He has vengeance in His power, He prefers to hold patience long, bearing, that is, mercifully and putting it off, so that, if it can be done, the malice, long drawn out, may at some time be changed, and a man wallowing in the contagion of his errors and his crimes may be converted to God even late, He Himself admonishing and saying: I do not wish the death of him who is dying, [but rather] that he return and live (Ezek. 33:11). And again: Return to me, says the Lord (Mal. 3:7). And again: Return to the Lord your God, for He is merciful and gracious and patient and of much compassion, and one who turns aside His sentence against the evils inflicted (Joel 2:13). This too the blessed apostle Paul, calling it to mind and recalling the sinner to repentance, sets forth and says:

Editors' notes and page, col. 624

Footnotes

(k) ‹res homini quae Deo chara› · printed under col 624

Chara est, ac bonum Bod. 1.

"is dear, and good" Bod. 1.

(l) ‹grandescere copias messium› · printed under col 624

Candescere copias messium Morel. Fructus maturescere Voss. Nitescere Vict. Fructus maturatus Lin.

"The abundance of the harvests grows white" Morel. "The fruits ripen" Voss. "Shine" Vict. "The fruit ripened" Lin.

(m) ‹malitias irrogatas› · printed under col 624

Malitiam irrogatam Ben. Bod. 1, 2, 3, 4. Saris.

"The malice inflicted" (singular) Ben., Bod. 1, 2, 3, 4, Saris.

(Baluze) ‹fructus maturescere vinearum› · printed under col 624 IV. — Maturescere. Ita veteres editiones et sex libri veteres. Quae lectio sane optima est. Alia, quae habet mitescere, quam Erasmus invexit, bona etiam est, et habet plures libros veteres consentaneos.

IV. — "Ripen". So the old editions and six old books. This reading is certainly the best. The other, which has "mellow", brought in by Erasmus, is also good, and has several old books agreeing with it.

(Baluze) ‹mavult diu tenere› · printed under col 624 Mavult diu tenere. Supra Epist. IX, pag. 18 : Diu patientiam meam tenui. Ruricius lib. II, Epist. 4 : Tenenda est in tentatione patientia.

"He prefers long to hold". Above, Letter 9, p. 18: "I have long held my patience." Ruricius, book 2, Letter 4: "Patience must be held in temptation."

(Baluze) ‹Revertimini ad me› · printed under col 624 Revertimini ad me. Hoc segmentum, quod habetur in editionibus antiquis, Manutiana sustulit; Morellius reposuit. Recte sane; exstat enim in octo libris veteribus.

"Return to Me". This passage, which is found in the ancient editions, the Manutian edition removed; Morel restored it. Rightly indeed, for it stands in eight old books.

Page

running head: DIVI CYPRIANI 624 (centred over cols 623–624)
marginal letters: A ‹Deo virtus ista›; B ‹et injustis indiscretas›; C ‹convertatur, ipso monente›; D printed in the apparatus gutter beside note (l)
old-edition numerals: 248 after ‹quanta patientia,›
signature: none
other: (none)

PL 4:625

An numquid opulentiam bonitatis ejus et sustinentiam et patientiam contemnis, ignorans quoniam patientia et bonitas Dei ad poenitentiam te adducit? Tu autem, secundum duritiam tuam et cor impoenitens, thesaurizas tibi iram in die irae et revelationis justi judicii Dei, qui reddet unicuique secundum opera sua (Rom. II, 4-6). Justum judicium Dei dixit esse, quia serum est, quia diu multumque differtur, ut homini ad vitam longa Dei patientia consulatur. Tunc repraesentatur poena impio et peccatori, quando jam non potest poenitentia prodesse peccati.

Or do you despise the riches of His goodness, and patience, and long-suffering, not knowing that the patience and goodness of God leads you to repentance? But you, according to your hardness and impenitent heart, treasure up to yourself wrath against the day of wrath and of the revelation of the just judgement of God, Who will render to every man according to his works (Rom. 2:4–6). He said that the judgement of God is just, because it is slow, because it is deferred long and much, so that by God's long patience a man's life may be provided for. Then punishment is displayed for the wicked man and the sinner, when repentance can no longer profit his sin.

V. Atque ut plenius intelligere possimus, fratres dilectissimi, quia patientia Dei res est, et quisquis lenis et patiens et mitis est, Dei Patris imitator est, cum in Evangelio suo Dominus praecepta in salutem daret, et divina monita depromens ad perfectum discipulos erudiret, posuit et dixit: Audistis quia dictum est: Diliges proximum tuum, et odio habebis inimicum tuum. Ego autem dico vobis: Diligite inimicos vestros, et orate pro eis qui vos persequuntur, ut sitis filii Patris vestri qui in coelis est, qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos. Si enim dilexeritis eos qui vos diligunt, quam mercedem habebitis? Nonne sic et publicani faciunt? Et si salutaveritis fratres vestros tantum? quid amplius facitis? Nonne et ethnici idipsum faciunt. Estote itaque vos perfecti? sicut Pater vester coelestis perfectus est (Matth. V, 43-48). Sic perfectos dixit fieri Dei filios, sic consummari ostendit et docuit coelesti nativitate reparatos, si patientia Dei Patris maneat in nobis, si similitudo divina, quam peccato Adam perdiderat, manifestetur et luceat in actibus nostris. Quae gloria est similem Deo fieri! qualis et quanta felicitas habere in virtutibus quod divinis laudibus possit aequari!

V. And that we may be able to understand more fully, most beloved brethren, that patience is a thing of God, and that whoever is gentle and patient and mild is an imitator of God the Father, when in His Gospel the Lord was giving precepts unto salvation, and, setting forth divine counsels, was instructing His disciples unto perfection, He set this down and said: You have heard that it was said: You shall love your neighbour, and hate your enemy. But I say to you: Love your enemies, and pray for them that persecute you, that you may be the children of your Father who is in heaven, who makes His sun to rise upon the good and the evil, and sends rain upon the just and the unjust. For if you love them that love you, what reward shall you have? Do not the publicans also do this? And if you salute your brethren only, what do you more? Do not the heathens also do this? Be you therefore perfect, as also your heavenly Father is perfect (Matt. 5:43–48). Thus He said that the sons of God become perfect, thus He showed and taught that those who have been restored by heavenly birth are made complete, if the patience of God the Father abides in us, if the divine likeness, which Adam lost by sin, is made manifest and shines forth in our actions. What glory it is to become like God! What and how great a happiness, to hold among one's virtues something that can be made equal to the praises of God!

VI. Nec hoc, fratres dilectissimi, Jesus Christus Deus et Dominus noster tantum verbis docuit, sed implevit et factis. Et quia ad hoc descendisse se dixerat

VI. Nor did Jesus Christ, our God and our Lord, most beloved brethren, teach this only in words, but fulfilled it in deeds as well. And because He had said that He had come down for this purpose,

Editors' notes and page, col. 625

Footnotes

(a) ‹opulentiam bonitatis ejus et sustinentiam et patientiam contemnis› · printed under col 625

Sustinentiam et patientiam Ver. Ben. Saris. Bod. 1. 3, 4. Ar. Sup. ad Quir. l. III, c. 35. Sustinentiae et patientiae Oxon. et anter. edd.

"Forbearance and patience" Ver., Ben., Saris., Bod. 1, 3, 4, Ar., above, To Quirinus book 3, ch. 35. "Of forbearance and of patience" Oxon. and earlier editions.

(b) ‹iram in die irae› · printed under col 625

In diem irae Bod. 1, 4. Ver.

"Against the day of wrath" Bod. 1, 4, Ver.

Sic Lam. Ver. Thu. Voss. Peccanti Oxon.

So Lam., Ver., Thu., Voss. "To the sinner" Oxon.

(d) ‹ad perfectum› · printed under col 625

Ad profectum Ebor. Bod. 3.

"To progress" Ebor., Bod. 3.

(e) ‹discipulos erudiret› · printed under col 625

Discipulos suos Pem. Voss. 1.

"His disciples" Pem., Voss. 1.

(f) ‹Diliges proximum tuum› · printed under col 625

Proximum tibi, et odio habebis inimicum tibi, Lam. Lin. Bod. 1, 2. 4. Ver.

"Your neighbour, and you shall hate your enemy" (with tibi) Lam., Lin., Bod. 1, 2, 4, Ver.

(g) ‹Nonne sic et publicani faciunt› · printed under col 625

Nonne et publicani hoc faciunt Bod. 1. Thu.

"Do not the publicans also do this" Bod. 1, Thu.

(h) ‹quid amplius facitis› · printed under col 625

Amplius facietis Bod. 1, 2. Lam. Voss.

"Will you do more" Bod. 1, 2, Lam., Voss.

(i) ‹Estote itaque› · printed under col 625

Eritis itaque Bod. 1, 2, 3. Thu. Voss. Ver.

"You will be, therefore" Bod. 1, 2, 3, Thu., Voss., Ver.

(j) ‹sicut Pater vester coelestis› · printed under col 626

Quomodo pater Bod. 1, 2, 3, 4. Ver.

"As the Father" Bod. 1, 2, 3, 4, Ver.

(k) ‹quam peccato Adam› · printed under col 626

Quam peccando Adam Bod. 3.

"Which Adam by sinning" Bod. 3.

(Baluze) ‹sustinentiam et patientiam› · printed under col 625 Sustinentiam et patientiam. Dubitari non potest quin haec emendatio certa sit, cum ita legatur in capite 35 libri III Testimoniorum, in octodecim codicibus nostris, in septem Anglicanis et in excerptis Flori. Sic etiam in Affligemensi scriptum fuisse testatur Pamelius, et in Veronensi et Beneventano Rigaltius. Infra in hoc ipso libro pag. 252 : Tolle sustinendi tolerandique substantiam, et nullis radicibus ac viribus perseverat.

"Forbearance and patience". There can be no doubt that this emendation is certain, since it is so read in chapter 35 of book 3 of the Testimonies, in eighteen of our manuscripts, in seven English ones and in the excerpts of Florus. Pamelius attests that it was so written in the Affligem manuscript too, and Rigault in the Verona and Benevento ones. Below, in this very book, p. 252: "Take away the substance of forbearing and tolerating, and it continues with no roots and no strength."

(Baluze) ‹Nonne sic et publicani faciunt› · printed under col 625 V. — Publicani. Id est qui vectigalia redimentes, inquit Erasmus in hunc locum Matthaei, unde et redemptores dicuntur. Genus hominum olim infame apud Judaeos, nunc apud Christianos cum primis honestum. Nec id sane mirum, cum institores ac mensarii omnibus pene anteponantur apud utriusque reipublicae summates, quos nec Aristoteles nec Tullius inter honestos cives haberi vult.

V. — "Publicans". That is, those who farm the taxes, says Erasmus on this passage of Matthew, whence they are also called contractors. A class of men once infamous among the Jews, now among Christians among the most respectable. Nor is that surprising, since hawkers and money-changers are preferred to almost everyone by the leading men of both commonwealths, men whom neither Aristotle nor Tully would have counted among respectable citizens.

(Baluze) ‹Nonne et ethnici› · printed under col 626 Publicani, — ethnici. Vide Cotelerii notas ad lib. IV Constitutionum apostolicarum cap. 6.

"Publicans", "heathens". See Cotelier's notes on book 4 of the Apostolic Constitutions, ch. 6.

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running head: 625 LIBER DE BONO PATIENTIAE. (centred over cols 625–626)
marginal letters: A ‹cit : An numquid opulentiam›; B ‹discipulos erudiret›; C ‹Adam perdiderat›; D printed in the apparatus gutter beside note (f)
old-edition numerals: none
signature: none
other: (none)

PL 4:626

ut voluntatem Patris faceret, inter caetera mirabilia virtutum suarum quibus indicia divinae majestatis expressit, paternam quoque patientiam tolerantiae tenore servavit. Omnes denique ejus actus ab ipso statim adventu patientia comite signantur, quod primum de illa sublimitate coelesti ad terrena descendens non aspernatur Dei Filius carnem hominis induere et, cum peccator ipse non esset, aliena peccata portare. Immortalitate interim posita, fieri se et mortalem patitur, ut innocens pro nocentium salute perimatur. Dominus baptizatur a servo; et, remissam peccatorum daturus, ipse non dedignatur lavacro regenerationis corpus abluere. Diebus quadraginta jejunat, per quem caeteri saginantur: esurit et famem sentit, ut qui in fame sermonis et gratiae fuerant coelesti pane saturentur. Cum diabolo tentante congreditur, et inimicum tantum vicisse contentus, nihil ultra verba conatur. Discipulis non ut servis dominica potestate praefuit, sed benignus et mitis fraterna eos charitate dilexit. Dignatus est etiam pedes Apostolorum lavare, ut, dum circa servos talis est dominus, exemplo suo doceret qualis circa compares et aequales debeat esse conservus. Nec mirandum quod circa compares obaudientes talis extiterit qui Judam potuit usque ad extremum tolerantia sustinere, cibum cum inimico capere, hostem domesticum scire nec palam ostendere, traditoris osculum non recusare. In Judaeis vero tolerandis aequanimitas quanta et quanta patientia! incredulos ad fidem suadendo flectere, obsequio ingratos fovere, contradicentibus respondere leniter, superbos sustinere clementer, humiliter persequentibus cedere, Prophetarum interfectores et adversum Deum semper rebelles usque ad crucis et passionis horam velle colligere.

to do the Father's will, among the other marvels of His powers, by which He expressed the tokens of the divine majesty, He also kept His Father's patience in the tenor of His own endurance. Indeed, all His acts, from His very arrival, are marked by patience as their companion: that first, descending from that heavenly loftiness to earthly things, the Son of God does not disdain to put on the flesh of man and, though He Himself was not a sinner, to bear the sins of others. Immortality being for the time laid aside, He suffers Himself to become mortal, that the innocent one might be slain for the salvation of the guilty. The Lord is baptized by a servant; and, though about to grant the remission of sins, He Himself does not disdain to wash His body in the laver of regeneration. For forty days He fasts, He through whom the rest are fed; He hungers and feels famine, that those who had been hungering for the word and for grace might be filled with the heavenly bread. He engages with the devil who tempts Him, and, content only to have overcome the enemy, attempts nothing further than words. He did not rule over His disciples as servants by lordly power, but, kind and gentle, loved them with brotherly love. He even deigned to wash the feet of the Apostles, so that, since He is such a Lord towards His servants, He might teach by His own example what a fellow-servant ought to be towards his equals and companions. Nor is it to be wondered at that He, towards His obedient companions, showed Himself such a one, who was able to endure Judas to the very last with patience, to take food with an enemy, to know a domestic foe and not openly expose him, not to refuse the traitor's kiss. But in bearing with the Jews, how great, how great a fairness and patience! to bend unbelievers towards faith by persuasion, to cherish the ungrateful with kindness, to answer those who contradict Him gently, to bear the proud mercifully, to yield humbly to His persecutors, willing to gather in, even to the hour of the cross and of the passion, those who slew the Prophets and were ever rebellious against God.

VII. Sub ipsa autem passione et cruce, priusquam ad crudelitatem necis et effusionem sanguinis veniretur, quae conviciorum probra patienter audita, quae

VII. But in the very passion and the cross, before they came to the cruelty of His killing and the shedding of His blood, what reproaches of insults patiently heard, what

Editors' notes and page, col. 626

Footnotes

(l) ‹voluntatem Patris faceret› · printed under col 626

Voluntatem patris adimpleret Bod. 3.

"Might fulfil the will of the Father" Bod. 3.

(m) ‹mirabilia virtutum› · printed under col 626

Magnalia Ver.

"Great works" Ver.

(n) ‹Omnes denique actus› · printed under col 626

Omnis denique Bod. 1, 2, 3, 4. Lam. Thu.

"Every [act], then" Bod. 1, 2, 3, 4, Lam., Thu.

(o) ‹comite signantur› · printed under col 626

Signatur Bod. 1, 2, 3, 4. Lam. Thu.

"Is marked" Bod. 1, 2, 3, 4, Lam., Thu.

(p) ‹quod primum› · printed under col 626

Primum quod Lam. Ebor.

"First, that" Lam., Ebor.

(q) ‹pro nocentium salute perimatur› · printed under col 626

Salute puniatur Bod. 3.

"Is punished for the salvation" Bod. 3.

(r) ‹Nec mirandum› · printed under col 626

Mirandum si Bod. 1.

"To be wondered at if" Bod. 1.

(s) ‹circa compares obaudientes› · printed under col 626

Obaudientes Lin. NC. 2. Obedientes alii. Compares Undenam? nullum fontem vocis hujus indigitat Baluz.

"Obaudientes" Lin., NC. 2. "Obedientes" others. "Compares": from where? Baluze points to no source for this word.

(t) ‹cibum cum inimico capere› · printed under col 626

Inimico capere Ar. Bod. 1, 2. Lam. Ebor. Ben. Ver.

"To take with the enemy" (without cum) Ar., Bod. 1, 2, Lam., Ebor., Ben., Ver.

(Baluze) ‹cibum cum inimico capere› · printed under col 626 VI. — Capere. Antea legebatur sumere. Nos maluimus lectionem quam praeferunt viginti libri nostri et quinque Anglicani.

VI. — "To take". Formerly "sumere" was read. We have preferred the reading which twenty of our books and five English ones present.

(Baluze) ‹nec palam ostendere› · printed under col 626 Ostendere. Tertullianus in libro de Patientia : Deum ipsum ostendens patientiae exemplum.

"To show". Tertullian in the book On Patience: "showing God Himself as the example of patience."

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running head: LIBER DE BONO PATIENTIAE. 626 (centred over cols 625–626)
marginal letters: A ‹rat ut voluntatem Patris›; B ‹fuerant coelesti pane›; C ‹contradicentibus respondere›; D printed in the apparatus gutter beside note (q)
old-edition numerals: 249 after ‹Omnes denique actus›
signature: none
other: (none)

PL 4:627

contumeliarum tolerata ludibria, ut insultantium sputamina exciperet, qui sputo suo caeci oculos paulo ante formasset; et in cujus nomine a servis nunc ejus diabolus cum angelis suis flagellatur, flagella ipse pateretur; coronaretur spinis qui martyres floribus coronat aeternis, palmis in faciem verberaretur qui palmas veras vincentibus tribuit, spoliaretur veste terrena qui indumento immortalitatis caeteros vestit, cibaretur felle qui cibum coelestem dedit, aceto potaretur qui salutare poculum propinavit! Ille innocens, ille justus, immo innocentia ipsa et ipsa justitia, inter facinorosos deputatur, et testimoniis falsis veritas premitur, judicatur judicaturus, et Dei Sermo ad victimam tacens ducitur. Et cum ad crucem Domini confundantur sidera, elementa turbentur, contremiscat terra, nox diem claudat, sol, ne Judaeorum facinus aspicere cogatur, et radios et oculos suos subtrahat, ille non loquitur, nec movetur, nec majestatem suam sub ipsa saltem passione profitetur. Usque ad finem perseveranter ac jugiter tolerantur omnia, ut consummetur in Christo plena et perfecta patientia.

mockeries of insults endured, that He should receive the spittle of those who mocked Him, He who a little before had, with His own spittle, formed the eyes of a blind man; and, in Whose name the devil is now scourged by His servants together with his angels, that He Himself should suffer scourges; that He should be crowned with thorns, Who crowns the martyrs with eternal flowers; that He should be struck on the face with blows, Who grants true palms to the victors; that He should be stripped of an earthly garment, Who clothes all others with the garment of immortality; that He should be fed with gall, Who gave the heavenly food; that He should be given vinegar to drink, Who offered the cup of salvation! He, the innocent, He, the just — nay, innocence itself and justice itself — is reckoned among the wicked, and truth is crushed by false witnesses, and He Who is to be judge is judged, and the Word of God is led, silent, to be a sacrificial victim. And though, at the Lord's crucifixion, the stars are confounded, the elements thrown into disorder, the earth trembles, night shuts out the day, the sun withdraws its rays and its light lest it be forced to look upon the crime of the Jews — He does not speak, is not moved, does not proclaim His majesty even under the very passion itself. Even to the end, all things are borne perseveringly and continually, that a full and perfect patience might be completed in Christ.

VIII. Et post ista omnia, adhuc interfectores suos, si conversi ad eum venerint, suscipit; et patientia salutari ad conservandum benignus et patiens, Ecclesiam suam nemini claudit. Illos adversarios, illos blasphemos, illos nominis sui semper inimicos, si poenitentiam delicti agant, si admissum

VIII. And after all these things, He still receives His own murderers, should they come converted to Him; and, kind and patient in preserving [men] by a saving patience, He shuts His Church against no one. Those adversaries, those blasphemers, those who are always the enemies of His name, if they do penance for their offence, if they acknowledge

Editors' notes and page, col. 627

Footnotes

(a) ‹ut insultantium sputamina exciperet› · printed under col 627

Sputamina exciperet Ar. Saris. Lam. Bod. 1, 2, 3, 4 Ver. Patienter add. Oxon.

"Might receive the spittings" Ar., Saris., Lam., Bod. 1, 2, 3, 4, Ver. Oxon. adds "patiently".

(b) ‹salutare poculum propinavit› · printed under col 627

Salutari poculo Bod. 4. Salutaria pocula Lam. Ebor. NC. 1. Bod. 2. Salutari poculo Thu.

"With a saving cup" Bod. 4. "Saving cups" Lam., Ebor., NC. 1, Bod. 2. "With a saving cup" Thu.

Ipse et ipse Bod. 1, 2, 3. Thu. Voss.

"He himself and he himself" (masculine) Bod. 1, 2, 3, Thu., Voss.

(d) ‹Et post ista omnia› · printed under col 627

Post ista adhuc Lam. Ebor. NC. 1. Lin. Bod. 1, 2, 3, 4.

"After these things still" Lam., Ebor., NC. 1, Lin., Bod. 1, 2, 3, 4.

(e) ‹benignus et patiens› · printed under col 627

Benignus, Ecclesiam Oxon. ed. Ar. Saris. Lam. Ebor. NC. 1. Pem. Voss. 1. Lin. Ver. Vet. innom. Spir. Man. Benignus et patiens Imp.

"Kind, [He closes] the Church" Oxon. ed., Ar., Saris., Lam., Ebor., NC. 1, Pem., Voss. 1, Lin., Ver., Vet. innom., Spir., Man. "Kind and patient" Imp.

(Baluze) ‹sputamina exciperet› · printed under col 627 VII. — Sputamina exciperet. Erasmus scripsit sputamina patienter exciperet. Mirum est quanto favore acceptum sit hoc adverbium. Omnes editiones quae prodiere post Erasmicam illud retinuerunt. Et tamen ego illud nuspiam reperi in tanto numero veterum exemplarium quibus usus sum quam in Lamoniano. Deest etiam in septem Anglicanis. Itaque non arbitror quemquam me temeritatis insimulare posse quod sustulerim, praesertim cum certum sit illud istic minime necessarium esse. Infra pag. 255 : Faciem suam non avertit a foeditate sputorum. Tertullianus in libro de Fuga in persecutione : Faciem non avertit a sputaminibus.

VII. — "Might receive the spittings". Erasmus wrote "might patiently receive the spittings". It is remarkable with what favour this adverb has been received. All the editions that appeared after Erasmus's kept it. And yet in all the great number of old copies I have used I found it nowhere except in the Lamoignon manuscript. It is also missing in the seven English ones. So I do not think anyone can accuse me of rashness for having removed it, especially since it is certain that it is not at all necessary there. Below, p. 255: "He did not turn His face away from the foulness of the spittings." Tertullian in the book On Flight in Persecution: "He did not turn His face away from the spittings."

(Baluze) ‹ipsa et ipsa justitia› · printed under col 627 Ipsa et ipsa. Ita plerique libri veteres. Alii multi habent ipse et ipse. Utraque lectio bona est.

"Itself and itself". So most old books. Many others have "he himself and he himself". Both readings are good.

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running head: 627 DIVI CYPRIANI (centred over cols 627–628)
marginal letters: A ‹contumeliarum tolerata ludibria›; B ‹rum facinus aspicere›; C printed in the apparatus gutter beside note (a); D printed in the gutter of the Baluze notes
old-edition numerals: none
signature: none
other: (none)

PL 4:628

facinus agnoscant, non solum ad indulgentiam criminis, sed et ad praemium regni coelestis admittit. Quid potest patientius, quid benignius dici? Vivificatur Christi sanguine etiam qui fudit sanguinem Christi. Talis est Christi ac tanta patientia; quae nisi talis ac tanta existeret, Paulum quoque apostolum Ecclesia non haberet.

the crime they have committed, He admits them not only to the pardon of their guilt, but even to the reward of the heavenly kingdom. What can be said more patient, what more kind? Even he who shed the blood of Christ is given life by the blood of Christ. Such and so great is the patience of Christ; and unless it were such and so great, the Church would not have the apostle Paul either.

IX. Quod si et nos, fratres dilectissimi, in Christo sumus, si ipsum induimus, si ipse est salutis nostrae via, qui Christum vestigiis salutaribus sequimur, per Christi exempla gradiamur, sicut Joannes apostolus instruit dicens: Qui dicit se in Christo manere, debet quomodo ille ambulavit et ipse ambulare (I Joa. II, 6). Item Petrus, super quem Ecclesia Domini dignatione fundata est, in Epistola sua ponit et dicit: Christus passus est pro nobis, relinquens vobis exemplum, ut sequamini vestigia ejus; qui peccatum non fecit, nec dolus inventus est in ore ejus; qui cum malediceretur, non remaledicebat, cum pateretur non comminabatur; tradebat autem se judicanti se injuste (I Pet. II, 21).

IX. But if we too, most beloved brethren, are in Christ, if we have put Him on, if He Himself is the way of our salvation, let us who follow Christ with salutary footsteps walk according to the examples of Christ, as the apostle John instructs, saying: He who says he abides in Christ ought himself also to walk just as He walked (1 John 2:6). Likewise Peter, upon whom the Church of the Lord was founded by His favour, sets it down in his Epistle and says: Christ suffered for us, leaving you an example, that you should follow His steps; Who did no sin, neither was guile found in His mouth; Who, when He was reviled, did not revile in return; when He suffered, did not threaten, but delivered Himself to him that judged Him unjustly (1 Pet. 2:21).

X. Invenimus denique et Patriarchas et Prophetas et justos omnes, qui figuram Christi imagine praeeunte portabant, nihil magis custodisse in laude virtutum suarum quam quod patientiam forti et stabili aequanimitate tenuerunt. Sic Abel originem martyrii et passionem justi hominis initians primus et dedicans adversus fratrem fratricidam non resistit nec reluctatur, sed humilis et mitis patienter occiditur. Sic

X. Finally, we find also that the Patriarchs and the Prophets and all the righteous, who bore the figure of Christ by a foregoing image, guarded nothing more, in the praise of their virtues, than that they held to patience with a strong and steadfast fairness of mind. So Abel, being the first to originate and to consecrate the beginning of martyrdom and the suffering of a righteous man, does not resist nor struggle against his fratricide brother, but, humble and gentle, is patiently slain. So

Editors' notes and page, col. 628

Footnotes

(f) ‹relinquens vobis exemplum› · printed under col 628

Nobis Ver.

"Us" Ver.

(g) ‹non remaledicebat› · printed under col 628

Remaledixit Lin. Bod. 4. Saris. NC. 2. Ver. Thu. Maledicebat Oxon.

"Did not revile in return" (perfect) Lin., Bod. 4, Saris., NC. 2, Ver., Thu. "Did not revile" Oxon.

(h) ‹cum pateretur› · printed under col 628

Qui cum pateretur Voss. 1.

"Who, when He suffered" Voss. 1.

(i) ‹judicanti se injuste› · printed under col 628

Judicanti injuste Ar.

"To him who judged unjustly" Ar.

(j) ‹Sic Abel originem martyrii› · printed under col 628

Abel in origine mundi martyrium Voss. 1.

"Abel, at the beginning of the world, martyrdom" Voss. 1.

(k) ‹passionem justi hominis initians› · printed under col 628

Justi initians Ar. Bod. 2. Ver.

"Of the just, beginning" (without hominis) Ar., Bod. 2, Ver.

(l) ‹adversus fratrem fratricidam› · printed under col 628

Fratrem homicidam Lam. Fratricidam Voss. Parricidam Oxon.

"His brother the murderer" Lam. "Fratricide" Voss. "Parricide" Oxon.

(Baluze) ‹adversus fratrem fratricidam› · printed under cols 627–628, continued under col 629 X. — Fratricidam. Ego hanc lectionem praefero, tum quia vox est admodum latina, et quia eam habent veteres editiones, etiam Morelliana, et aliquot libri veteres, tum etiam quia, cum remota sit ab usu vulgari, puto eos qui posuerunt parricidam existimasse aliam lectionem non esse bonam. Cyprianus de hac ipsa re agens in libro de Bono Patientiae pag. 250, Cain vocat fratricidam. Cicero in Oratione pro Domo sua ad Pontifices : Extra ordinem ferri nihil placuit Clodio. Quid de me quod tulisse te dicis, parricida, fratricida, sororicida, nonne ista extra ordinem tulisti? Priscianus lib. I : Pro parenticida per syncopen factum patricida, frater fratris fratricida, soror sororis sororicida. Tertullianus in libro de Patientia : Cain ille primus homicida et primus fratricida, et in libro de Spectaculis, a fratricida institutore. Lucifer Calaritanus lib. ii pro sancto Athanasio : Cain quoque fratricidae comparetur, in morte manere designetur. Cur me hoc opus implere compellebas quod me ut Cain fecisset fratricidam et filium diaboli? Philastrius cap. 128 : Est haeresis quae non recte intelligit de Cain quod post fratricidium quod commiserat rogat Dominum mori potius quam dimitti. Salvianus lib. i de Gubernatione Dei, cap. 6, de hac ipsa re agens scripsit : Fratricidium Deo teste facturus. Cassianus, lib. IX, cap. 9 : Post fratricidium poenitere, et Collat. VIII, cap. 21 : A fratricida et impio. Primasius in Epistolam Pauli ad Romanos : Signum Christi portavit homicida, sicut Cain fratricida portavit. Germanus, episcopus Parisiensis, in epistola ad Brunechildem reginam : Unus ex ipsis Cain fratricidium perpetravit. Gregorius Turonensis lib. i Hist. cap. 2 : In fratrem sanguinis effusione novus fratricida consurgens. Concilium Wormaciense cap. 30 : Statuimus ut parricidae et fratricidae. Concilium Trosleianum cap. 13 loquens de crimine Cain : Et ipse usque ad septimam generationem fratricidii et invidiae suae vagus profugusque poenas lueret. Alcunius sive quis alius in libro de divinis Officiis, cap. 13 : Fratricida qui fratrem occidit. Honorius papa III apud Odoricum Raynaldum, an. 1225, § 29 : Crudelior Cain fratricida. Georgius Pogiebracius rex Bohemiae in Epistola apologetica ad regem Hungariae Matthiam generum suum in tomo IV Spicilegii Dacheriani, p. 411, vocat Cain fratricidam. Parricidam tamen posse dici matris aut fratris interfectorem tradit Quintilianus, lib. VIII, cap. 6.

X. — "Fratricide". I prefer this reading, both because the word is thoroughly Latin and because the old editions have it, including Morel's, and some old books; and also because, since it is remote from common usage, I think those who put "parricide" judged the other reading not to be good. Cyprian, treating this very matter in the book On the Good of Patience, p. 250, calls Cain a fratricide. Cicero in the Speech on his House to the Pontiffs: "Clodius was pleased to bring in nothing out of order. What of the measure you say you carried about me, parricide, fratricide, sororicide: did you not carry that out of order?" Priscian, book 1: "For parenticida, by syncope, patricida was made; frater, fratris, fratricida; soror, sororis, sororicida." Tertullian in the book On Patience: "That Cain, the first murderer and the first fratricide"; and in the book On the Shows: "from the fratricide founder". Lucifer of Cagliari, book 2 for Saint Athanasius: "Let him also be compared to Cain the fratricide, let him be marked to remain in death. Why were you forcing me to carry out this work, which would have made me, like Cain, a fratricide and a son of the devil?" Philaster, ch. 128: "There is a heresy which does not rightly understand of Cain that after the fratricide he had committed he asked the Lord to die rather than be let go." Salvian, book 1 On the Government of God, ch. 6, treating this very matter, wrote: "about to commit fratricide with God as witness". Cassian, book 9, ch. 9: "to repent after the fratricide", and Conference 8, ch. 21: "by the fratricide and impious man". Primasius on Paul's Letter to the Romans: "The murderer bore the sign of Christ, as Cain the fratricide bore it." Germanus, bishop of Paris, in the letter to Queen Brunhild: "One of them, Cain, committed fratricide." Gregory of Tours, book 1 of the History, ch. 2: "rising up against his brother, by the shedding of blood, a new fratricide". Council of Worms, ch. 30: "We decree that parricides and fratricides". Council of Trosly, ch. 13, speaking of the crime of Cain: "And he, a wanderer and fugitive, paid the penalty of his fratricide and his envy down to the seventh generation." Alcuin [printed Alcunius], or whoever else it was, in the book On the Divine Offices, ch. 13: "A fratricide is one who kills a brother." Pope Honorius III in Odorico Rinaldi, year 1225, § 29: "crueller than Cain the fratricide". George of Poděbrady, King of Bohemia, in the Apologetic Letter to his son-in-law Matthias, King of Hungary, in volume 4 of d'Achery's Spicilegium, p. 411, calls Cain a fratricide. Quintilian, however, book 8, ch. 6, teaches that the killer of a mother or a brother may be called a parricide.

Page

running head: DIVI CYPRIANI 628 (centred over cols 627–628)
marginal letters: A ‹facinus agnoscant›; B ‹passus est pro nobis›; C printed in the apparatus gutter beside note (f); D printed in the gutter of the Baluze notes
old-edition numerals: 250 after ‹si ipsum induimus,›
signature: none
other: small numeral 388 printed in Baluze note X after ‹Honorius papa III› (apparatus of the notes); ‹Alcunius› so printed in the note

PL 4:629

Abraham Deo credens et radicem ac fundamentum fidei primus instituens, tentatus in filio, non dubitat neque cunctatur, sed praeceptis Dei tota patientia devotionis obsequitur. Et Isaac, ad hostiae Dominicae similitudinem praefiguratus, quando a patre immolandus offertur, patiens invenitur. Et Jacob, fugatus a fratre de terra sua patienter excedit, et majore patientia postmodum supplex adhuc magis impium et persecutorem muneribus pacificis ad concordiam redigit. Joseph, venundatus a fratribus et relegatus, non tantum patienter ignoscit, sed et gratuita frumenta venientibus largiter et clementer impertit. Moyses ab ingrato et perfido populo contemnitur frequenter et pene lapidatur, et tamen lenis et patiens pro eisdem Dominum deprecatur. In David vero, ex quo secundum carnem Christi nativitas oritur, quam magna et mira et christiana patientia, habuisse in manu saepe ut Saul regem persequentem se et interficere concupiscentem posset occidere, et tamen subditum sibi et traditum maluisse servare, nec rependisse inimico vicem, sed occisum adhuc insuper et vindicasse! Tot denique Prophetae interfecti, tot martyres gloriosis mortibus honorati, qui omnes ad coelestes coronas patientiae laude venerunt. Neque enim potest accipi dolorum et passionum corona, nisi praecedat in dolore et passione patientia.

Abraham, believing God and being the first to establish the root and foundation of faith, when tried in his son, does not doubt or hesitate, but obeys the precepts of God with the whole patience of devotion. And Isaac, prefigured after the likeness of the Lord's own sacrificial victim, when he is offered by his father to be immolated, is found patient. And Jacob, driven from his own land by his brother, departs patiently, and afterward, as a suppliant, brings back to concord, with greater patience still, the one who had been all the more impious and a persecutor, by peaceable gifts. Joseph, sold by his brothers and cast away, not only patiently forgives, but also gives freely and mercifully of the grain, without charge, to those who came to him. Moses is frequently despised by an ungrateful and faithless people and nearly stoned, and yet, gentle and patient, he entreats the Lord on their behalf. But in David, from whom the nativity of Christ arises according to the flesh, how great, how wonderful, and how Christian a patience, that he often had in his hand the power to kill Saul, though the king was persecuting him and desired to kill him, and yet chose rather to spare one who was subject to him and delivered into his hand, and did not repay his enemy in kind, but, when he was slain, even avenged him besides! So many Prophets, finally, slain, so many martyrs honoured by glorious deaths, all of whom came to their heavenly crowns by the praise of patience. For the crown of sorrows and of sufferings cannot be received, unless patience has gone before in the sorrow and the suffering.

XI. Quam sit autem patientia utilis et necessaria, fratres dilectissimi, ut manifestius possit et plenius nosci, Dei sententia cogitetur quam in origine statim mundi et generis humani Adam, praecepti immemor et datae legis transgressor, accepit. Tunc sciemus quam patientes esse in isto saeculo debeamus, qui sic nascimur ut pressuris istic et conflictationibus laboremus: Quia audisti, inquit, vocem mulieris tuae, et manducasti ex illa arbore de qua sola praeceperam tibi ne manducares, maledicta terra erit in omnibus operibus tuis: in tristitia et gemitu edes ex ea omnibus diebus vitae tuae, spinas et tribulos ejiciet tibi, et edes pabulum agri; in sudore vultus tui edes panem tuum donec revertaris in terram de qua sumptus es; quia terra es, et in terram ibis (Gen. III, 17 sqq.). Hujus sententiae vinculo colligati omnes et constricti sumus, donec expuncta morte, de isto saeculo recedamus. In tristitia et gemitu simus necesse est omnibus diebus vitae

XI. But that it may be more manifestly and more fully known, most beloved brethren, how useful and how necessary patience is, let the sentence of God be considered, which, at the very origin of the world and of the human race, Adam, forgetful of the precept and a transgressor of the law given him, received. Then we shall know how patient we ought to be in this world, we who are so born that we must labour here amid afflictions and conflicts: Because you have heard, He says, the voice of your wife, and have eaten of that tree of which alone I commanded you that you should not eat, cursed shall the earth be in all your works: in sorrow and in groaning shall you eat of it all the days of your life; thorns and thistles shall it bring forth to you, and you shall eat the herb of the field; in the sweat of your face shall you eat your bread, till you return to the earth out of which you were taken; for earth you are, and unto earth you shall return (Gen. 3:17ff.). By the bond of this sentence we are all bound and constrained, until, death being cancelled, we depart from this world. It is necessary that we be in sorrow and in groaning all the days of our life,

Editors' notes and page, col. 629

Footnotes

(a) ‹a fratribus et relegatus› · printed under col 629

Ligatus Lam. Pem. Voss. 2.

"Bound" Lam., Pem., Voss. 2.

(b) ‹gratuita frumenta› · printed under col 629

Gratis Pem. Voss. 2. Graua et frumenta Bod. 3.

"Freely" Pem., Voss. 2. "Grain [printed Graua] and corn" Bod. 3.

Largitur Bod. 3.

"Bestows" Bod. 3.

(d) ‹habuisse in manu› · printed under col 629

Habuisse dignoscitur Bod. 3.

"Is known to have had" Bod. 3.

(e) ‹praecepti immemor ... accepit› · printed under col 629

Accepta gratia non tenuit, sed amisit Voss. 1.

"Did not keep the grace received, but lost it" Voss. 1.

(f) ‹ne manducares› · printed under col 629

Manducares ex ea Bod. 1.

"You should eat of it" Bod. 1.

(g) ‹tribulos ejiciet tibi› · printed under col 629

Germinabit tibi NC. 1.

"Shall bring forth for you" NC. 1.

(h) ‹expuncta morte› · printed under col 629

Extincta morte Bod. 4. Extincti morte Bod. 3.

"Death being extinguished" Bod. 4. "Extinguished by death" Bod. 3.

(Baluze) X. ‹Fratricidam›: continued from col 628, set in n628 (Baluze) ‹Dei sententia cogitetur› · printed under col 629, continued under col 630 XI. — Dei sententia cogitetur. Citat hunc locum sanctus Augustinus lib. IV contra duas Epistolas Pelagianorum, cap. 8.

XI. — "Let the sentence of God be considered". Saint Augustine cites this passage in book 4 Against Two Letters of the Pelagians, ch. 8.

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running head: 629 LIBER DE BONO PATIENTIAE. (centred over cols 629–630)
marginal letters: A ‹Abraham Deo credens›; B ‹quo secundum carnem Christi›; C ‹et datae legis transgressor›; D printed in the apparatus gutter beside note (k)
old-edition numerals: none
signature: none
other: (none)

PL 4:630

nostrae, et edamus panem necesse est cum sudore et labore.

and it is necessary that we eat our bread with sweat and labour.

XII. Unde unusquisque nostrum cum nascitur et hospitio mundi hujus excipitur, initium sumit a lacrymis, et quamvis adhuc omnium nescius et ignarus, nihil aliud novit in illa ipsa prima nativitate quam flere. Providentia naturali lamentatur vitae mortalis anxietates et labores et procellas mundi quas ingreditur, in exordio statim suo fletu et gemitu rudis anima testatur. Sudatur enim quamdiu istic vivitur et laboratur. Nec sudantibus et laborantibus possunt alia magis quam patientiae subvenire solatia: quae cum apta sint et necessaria in isto mundo universis, tum magis nobis, qui diabolo impugnante plus quatimur; qui, in acie quotidie stantes, inveterati et exercitati hostis colluctationibus fatigamur; quibus, praeter varias et assiduas tentationum pugnas, in persecutionum quoque certamine patrimonia relinquenda sunt, subeundus carcer, portandae catenae, animae impendendae, gladius, bestiae, ignes, cruces, omnia denique tormentorum ac poenarum genera fide et virtute patientiae perferenda, Domino ipso instruente et dicente: Haec locutus sum vobis ut in me pacem habeatis: in mundo autem pressuram habebitis, sed fidite, quoniam ego vici mundum (Joan. XVI, 33).

XII. Whence each one of us, when he is born and is received into the lodging of this world, takes his beginning from tears, and although he is as yet unknowing and ignorant of all things, he knows nothing else in that very first nativity but to weep. By a natural providence he laments; in its beginning, straightway, by its wailing and its groaning, the raw soul bears witness to the anxieties of mortal life and the labours and the storms of the world which it is entering. For there is sweating as long as one lives here, and labouring. Nor can any other consolations come to the aid of those who sweat and labour more than the consolations of patience: which, since they are apt and necessary in this world for all men, are so the more for us, who are the more shaken while the devil assaults us; who, standing daily in the battle-line, are wearied by the wrestlings of an inveterate and practised enemy; for whom, besides the various and unremitting battles of temptations, in the contest of persecutions also patrimonies must be relinquished, the prison must be undergone, chains must be borne, lives must be laid down, the sword, the beasts, fires, crosses, in short every kind of torments and of punishments must be borne through by the faith and the virtue of patience, the Lord Himself instructing us and saying: These things I have spoken to you that in me you may have peace: but in the world you shall have tribulation, yet be confident, for I have overcome the world (John 16:33).

Si autem qui diabolo et mundo renuntiavimus, pressuras et infestationes diaboli et mundi crebrius ac violentius patimur, quanto magis patientiam tenere debemus, qua adjutrice et comite omnia infesta toleremus?

But if we who have renounced the devil and the world suffer the tribulations and the infestations of the devil and of the world more frequently and more violently, how much the more ought we to hold patience, with her as helper and companion to bear all hostile things?

XIII. Domini et magistri nostri salutare praeceptum est: Qui toleraverit, inquit, usque ad finem, hic salvus erit (Matth. X, 22). Et iterum: Si permanseritis, inquit, in verbo meo, vere discipuli mei eritis, et cognoscetis veritatem, et veritas liberabit vos (Joan. VIII, 31). Tolerandum et perseverandum est, fratres dilectissimi, ut, ad spem veritatis et libertatis admissi, ad veritatem et libertatem ipsam pervenire possimus; quia hoc ipsum quod Christiani sumus, fidei et spei res est; ut autem spes et fides ad fructum sui possint pervenire, patientia opus est. Non enim praesentem gloriam sequimur, sed futuram, secundum quod et Paulus apostolus monet dicens: Spe salvati sumus. Spes autem quae videtur non est spes: quod enim videt quis quid sperat? Si autem quod non videmus speramus,

XIII. The saving precept of our Lord and Master is: He who shall have endured, He says, unto the end, he shall be saved (Matt. 10:22). And again: If you shall have remained, He says, in my word, you shall truly be my disciples, and you shall know the truth, and the truth shall set you free (John 8:31). We must endure and persevere, most beloved brethren, so that, admitted to the hope of truth and of liberty, we may be able to arrive at truth and liberty itself; because this very thing, that we are Christians, is a matter of faith and of hope; but in order that hope and faith may be able to arrive at their own fruit, patience is needful. For we do not follow a present glory, but a future one, according to what Paul the apostle also admonishes, saying: By hope we were saved. But hope which is seen is not hope: for what a man sees, why does he hope for it? But if we hope for what we do not see,

Editors' notes and page, col. 630

Footnotes

(i) ‹Unde unusquisque nostrum cum nascitur› · printed under col 629

Unusque cum nascitur Bod 1, 2, 3, 4. Saris.

"And each one, when he is born" Bod. 1, 2, 3, 4, Saris.

(j) ‹vitae mortalis› · printed under col 629

Vitae temporalis Ver.

"Of temporal life" Ver.

(k) ‹subeundus carcer› · printed under col 630

Subeundus est Bod. 3.

"Must be undergone" Bod. 3.

(l) ‹sed fidite› · printed under col 630

Sed credite NC. 1. Lam. Bod. 1, 2.

"But believe" NC. 1, Lam., Bod. 1, 2.

(m) ‹Domini et magistri nostri› · printed under col 630

Magistri nostri Lam. Ebor. Lin. Saris. Bod. 1, 2, 3, 4. Magistri salutare Oxon.

"Of our Master" Lam., Ebor., Lin., Saris., Bod. 1, 2, 3, 4. "Of the Master, saving" Oxon.

(n) ‹Qui toleraverit› · printed under col 630

Qui perseveraverit Lin.

"He who perseveres" Lin.

(o) ‹vere discipuli mei eritis› · printed under col 630

Discipuli mei estis Ar. Saris. Bod. 1, 2, 3, 4.

"You are My disciples" Ar., Saris., Bod. 1, 2, 3, 4.

(p) ‹Paulus apostolus monet› · printed under col 630

Secundum quod et Paulus Bod. 1, 2, 3, 4.

"According to what Paul also" Bod. 1, 2, 3, 4.

(q) ‹Spe salvati sumus› · printed under col 630

Salvi facti sumus Lam. Ebor. Pem. Bod. 2.

"We have been made safe" Lam., Ebor., Pem., Bod. 2.

(r) ‹quod non videmus speramus› · printed under col 630

Exspectationem speramus Saris. Ar. Bod. 2, 4. Ver.

"We hope for the expectation" Saris., Ar., Bod. 2, 4, Ver.

(Baluze) XI. ‹Dei sententia cogitetur›: continued from col 629, set in n629 (Baluze) ‹in mundo autem pressuram habebitis› · printed under col 630 XII. — In mundo. Duo libri veteres habent in mundo, et supra lineam vel saeculo. Hinc factum ut, cum nonnulli mallent mundo, alii saeculo, alterutra earum lectionum posita sit in exemplaribus antiquis pro arbitrio librariorum.

XII. — "In the world". Two old books have "in the world", and above the line "or age". Hence it came about that, since some preferred "world" and others "age", one or the other of these readings was put in the ancient copies at the scribes' discretion.

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running head: LIBER DE BONO PATIENTIAE. 630 (centred over cols 629–630)
marginal letters: A ‹nostrae, edamus panem›; B ‹citati hostis colluctationibus›; C ‹tum est : Qui toleraverit›; D printed in the apparatus gutter beside note (k)
old-edition numerals: 251 after ‹Providentia naturali lamentatur,›
signature: none
other: (none)

PL 4:631

per patientiam exspectamus (Rom. VIII, 24). Propterea exspectatio et patientia necessaria est ut id quod coepimus impleamus, et quod credimus et speramus Deo repraesentante capiamus. Denique alio in loco idem apostolus justos et operantes et divini foenoris incremento coelestes thesauros sibi recondentes ut patientes quoque sint instruit et docet dicens: Ergo, dum tempus habemus, operemur quod bonum est ad omnes, maxime vero ad domesticos fidei. Bonum autem facientes non deficiamus; tempore enim suo metemus (Gal. VI, 9-10). Admonet ne quis impatiens in operatione deficiat, ne quis tentationibus aut avocatus aut victus in medio laudis et gloriae itinere desistat, et pereant praeterita, dum quae coeperant desinunt esse perfecta, sicut scriptum est: Justitia justi non liberabit eum in quacumque die exerraverit (Ezech. XXXIII, 12). Et iterum: Tene quod habes, ne alius accipiat coronam tuam (Apoc. III, 11). Quae vox adhortatur patienter et fortiter perseverare, ut qui ad coronam laude jam proxima nititur, durante patientia coronetur.

we await it through patience (Rom. 8:24). For this reason expectation and patience are necessary, that we may fulfil that which we have begun, and may receive, God presenting it, what we believe and hope for. Finally, in another place the same apostle instructs and teaches the just and those who labour and who by the increase of the divine usury lay up for themselves heavenly treasures, that they be patient also, saying: Therefore, while we have time, let us work what is good towards all men, but most of all towards those of the household of the faith. And in doing good let us not fail; for in its own time we shall reap (Gal. 6:9–10). He admonishes that no one impatient should fail in the work, that no one, either called away or overcome by temptations, should desist in the middle of the road of praise and of glory, and that the things past should perish while the things that had begun cease to be perfect, as it is written: The justice of the just shall not deliver him on whatever day he shall have gone astray (Ezek. 33:12). And again: Hold what you have, lest another receive your crown (Rev. 3:11). Which voice exhorts us to persevere patiently and bravely, so that he who strains towards the crown, its praise now close at hand, may be crowned while his patience endures.

XIV. Patientia autem, fratres dilectissimi, non tantum bona custodit, sed et repellit adversa. Spiritui sancto favens et coelestibus ac divinis cohaerens contra facta carnis et corporis, quibus anima expugnatur et capitur, virtutum suarum propugnaculo reluctatur. Inspiciamus denique pauca de multis, ut de paucis intelligantur et caetera. Adulterium, fraus, homicidium, mortale crimen est. Sit fortis et stabilis in corde patientia; et nec adulterio sanctificatum corpus et Dei templum polluitur, nec justitiae dicata innocentia contagione fraudis inficitur, nec post gestatam Eucharistiam manus gladio et cruore maculatur.

XIV. But patience, most beloved brethren, not only guards good things but also repels adverse ones. Favouring the Holy Spirit and cleaving to heavenly and divine things, it struggles, with the bulwark of its virtues, against the deeds of the flesh and the body by which the soul is assailed and taken captive. Let us look, then, at a few things out of many, so that from the few the rest also may be understood. Adultery, fraud, murder is a mortal crime. Let patience be strong and steadfast in the heart, and neither is the sanctified body, the temple of God, polluted by adultery, nor is innocence dedicated to justice infected by the contagion of fraud, nor, after the Eucharist has been carried, is the hand stained with sword and blood.

XV. Charitas fraternitatis vinculum est, fundamentum pacis, tenacitas ac firmitas unitatis, quae et spe

XV. Charity is the bond of brotherhood, the foundation of peace, the holding-fast and firmness of unity; it is greater both than hope […]

Editors' notes and page, col. 631

Footnotes

(a) ‹quod credimus et speramus Deo repraesentante› · printed under col 631

Deo repraesentante Bod. 1, 2, 3, 4. Saris. Lin. Ver. Benev. Benet. Deo praestante Oxon.

"God rendering [it]" Bod. 1, 2, 3, 4, Saris., Lin., Ver., Benev., Benet. "God granting [it]" Oxon.

(b) ‹tempore enim suo metemus› · printed under col 631

Metemus non fatigati NC. 1.

"We shall reap, not wearied" NC. 1.

Coronam laudis jam proximam Bod. 1 3, 4. Voss. 1. Laudem quam proxime Morel. Et laudem jam proximam Voss. Eras.

"The crown of praise now very near" Bod. 1, 3, 4, Voss. 1. "Praise as near as possible" Morel. "And praise now very near" Voss., Eras.

(d) ‹expugnatur et capitur› · printed under col 631

Quatitur Pem. Voss. 2. Bod. 2. 4.

"Is shaken" Pem., Voss. 2, Bod. 2, 4.

(e) ‹stabilis in corde patientia› · printed under col 631

Sic forti et stabili manente in corde patientia, nec adulterio Saris.

"Thus, patience remaining strong and steadfast in the heart, neither by adultery" Saris.

(f) ‹post gestatam Eucharistiam› · printed under cols 631–632

Gustatam Eucharistiam Bod. 1, 2. MR. Thu. Voss. 1, 2. Lam. Ebor. et omnes Imp. ante Pamel. Gestam Eucharistiam Lin.

"The Eucharist tasted" Bod. 1, 2, MR., Thu., Voss. 1, 2, Lam., Ebor. and all printed editions before Pamelius. "The Eucharist borne" (gestam) Lin.

(Baluze) ‹Deo repraesentante› · printed under col 631 XIII. — Repraesentante. Ego non inficior quin vulgata lectio, quae praestante habet, sit optima. At cum nostra nitatur auctoritate novemdecim exemplarium nostrorum et sex Anglicanorum, tum etiam testimonio Flori, arbitratus sum eam reddendam esse Cypriano.

XIII. — "Rendering". I do not deny that the common reading, which has "granting", is excellent. But since ours rests on the authority of nineteen of our copies and six English ones, and also on the testimony of Florus, I judged that it should be restored to Cyprian.

(Baluze) ‹ad coronam laude jam proxima› · printed under col 631 Ad coronam. Multum variant in hoc loco vetera exemplaria. Quaedam enim exhibent lectionem quam nos retinuimus, alia ad coronam laudis, alia et veteres editiones ad coronam et laudem jam proximam. Ex illis lector eam eliget quae sibi magis arriserit.

"To the crown". The old copies vary a great deal in this place. For some show the reading we have kept, others "to the crown of praise", others, and the old editions, "to the crown and the praise now very near". From these the reader will choose the one that pleases him most.

(Baluze) ‹post gestatam Eucharistiam› · printed under cols 631–632 XIV. — Gestatam. Omnes veteres editiones et sexdecim libri veteres, etiam Seguierianus, habent gustatam, octo, et in his Veronensis, gestatam. Istam vero lectionem Pamelius retulit in contextum, eam videlicet ob causam quod manu non gustetur Eucharistia, sed olim gestari solita sit in manu. Quod Rigaltius probavit. Itaque visum est hanc lectionem, quae praeterea nititur auctoritate octo veterum exemplarium, esse retinendam. Nam Cyprianus in libro de Lapsis, pag. 188, ait : Et quod non statim Domini corpus inquinatis manibus accipiat. Vide Joannem Stephanum Durantum, lib. I, cap. 16, de Ritibus Ecclesiae catholicae, Henrici Valesii annotationes ad Eusebium, lib. VI, cap. 43, et lib. VII cap. 9, Cardinalem Bonam, lib. ii Rerum Liturgicarum, cap. 17, et Hospinianum, lib. i de Templis, cap. 5.

XIV. — "Carried". All the old editions and sixteen old books, including the Séguier manuscript, have "tasted"; eight, and among them the Verona manuscript, have "carried". Pamelius brought this reading into the text, evidently for the reason that the Eucharist is not tasted by the hand, but was formerly customarily carried in the hand. Rigault approved this. So it seemed right to keep this reading, which moreover rests on the authority of eight old copies. For Cyprian in the book On the Lapsed, p. 188, says: "And that he does not at once receive the body of the Lord with defiled hands." See Jean-Étienne Durant, book 1, ch. 16, On the Rites of the Catholic Church; Henri de Valois's annotations on Eusebius, book 6, ch. 43, and book 7, ch. 9; Cardinal Bona, book 2 of Liturgical Matters, ch. 17; and Hospinian, book 1 On Temples, ch. 5.

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running head: 631 DIVI CYPRIANI (centred over cols 631–632)
marginal letters: A ‹per patientiam exspectamus›; B ‹quacumque die exerraverit›; C ‹nocentia contagione fraudis›; D printed in the gutter of the Baluze notes, beside note XIII
old-edition numerals: 252 after ‹fundamentum›
signature: none
other: text of chapters XIV–XV (start) set by Q02 from the page (not in the anthology import); the end of chapter XIII, printed at the head of this column, stands in the imported c630 part

PL 4:632

et fide major est, quae et opera et martyria praecedit, quae nobiscum semper aeterna apud Deum in regnis coelestibus permanebit. Tolle illi patientiam, et desolata non durat. Tolle illi sustinendi tolerandique substantiam, et nullis radicibus ac viribus perseverat. Apostolus denique, cum de charitate loqueretur, tolerantiam illi et patientiam junxit. Charitas, inquit, magnanima est, charitas benigna est, charitas non aemulatur, non inflatur, non irritatur, non cogitat malum, omnia diligit, omnia credit, omnia sperat, omnia sustinet (I Cor. XIII, 4-7). Ostendit inde illam perseverare tenaciter posse quod noverit omnia sustinere. Et alio in loco : Sustinentes, inquit, invicem in dilectione, satis agentes servare unitatem spiritus in conjunctione pacis (Ephes. IV, 2). Probavit nec unitatem servari posse nec pacem nisi se invicem fratres mutua tolerantia foveant, et concordiae vinculum patientia intercedente custodiant.

[…] and than faith; it goes before both works and martyrdoms; it will remain with us for ever, eternal, with God in the heavenly kingdoms. Take patience away from it, and, left desolate, it does not last. Take away from it the substance of bearing and tolerating, and it continues with no roots and no strength. The Apostle, then, when he was speaking of charity, joined forbearance and patience to it. Charity, he says, is magnanimous, charity is kind, charity is not envious, is not puffed up, is not provoked, thinks no evil, loves all things, believes all things, hopes all things, bears all things (1 Cor. 13:4–7). He shows from this that it can persevere tenaciously because it knows how to bear all things. And in another place he says: Bearing with one another in love, taking pains to keep the unity of the spirit in the bond of peace (Eph. 4:2). He proved that neither unity nor peace can be kept unless brethren cherish one another with mutual forbearance and guard the bond of concord with patience interceding.

XVI. Quid deinde, ut non jures neque maledicas, ut tua ablata non repetas, ut, accepta alapa, et alteram maxillam verberanti praebeas, ut fratri in te peccanti non tantum septies, sed septuagies septies, sed et omnia omnino peccata dimittas, ut diligas inimicos tuos, ut pro adversariis et persecutoribus precem facias? Porisne ista perficere, nisi patientiae et tolerantiae teneas firmitatem? Quod factum videmus in Stephano; qui, cum a Judaeis vi et lapidibus necaretur, non sibi vindictam, sed interfectoribus veniam postulabat dicens : Domine, ne statuas illis hoc peccatum (Act. VII, 59). Sic esse oportuit primum martyrem Christi, qui martyres secuturos gloriosa morte praecurrens, non tantum Dominicae passionis praedicator esset, sed et patientissimae lenitatis imitator. Quid dicam de ira, de discordia, de simultate, quae in Christiano esse non

XVI. What, next, of this: that you should not swear nor curse, that you should not demand back what has been taken from you, that when you have received a blow you should offer the other cheek also to the one who strikes you, that you should forgive a brother who sins against you not only seven times but seventy times seven times, and indeed all sins whatsoever, that you should love your enemies, that you should make prayer for adversaries and persecutors? Can you [printed Porisne] accomplish these things unless you hold fast the firmness of patience and forbearance? This we see done in Stephen, who, when he was being put to death by the Jews with violence and stones, asked not vengeance for himself but pardon for his slayers, saying: Lord, do not lay this sin to their charge (Acts 7:59). So it was fitting for the first martyr of Christ to be: going before, by a glorious death, the martyrs who were to follow, he was to be not only a preacher of the Lord's passion but also an imitator of His most patient gentleness. What shall I say of anger, of discord, of enmity, which in a Christian […]

Editors' notes and page, col. 632

Footnotes

(f) continued from col 631, set in n631

(g) ‹aeterna apud Deum in regnis› · printed under col 632

Aeterna in regnis Ar. Lam. Ebor. NC. Lin. Bod. 1, 2, 3, 4.

"Eternal in the kingdoms" (without apud Deum) Ar., Lam., Ebor., NC., Lin., Bod. 1, 2, 3, 4.

(h) ‹non cogitat malum› · printed under col 632

Cogitat malum, non gaudet super iniquitatem, collaetatur autem in veritate Lin.

"Thinks evil, does not rejoice over iniquity, but rejoices with the truth" Lin.

(i) ‹sed septuagies septies› · printed under col 632

Septuaginta et septem Bod. 4.

"Seventy and seven" Bod. 4.

(j) ‹Porisne› · printed under col 632

Non poteris ista Bod. 1. 3.

"You will not be able [to accomplish] these things" Bod. 1, 3.

(k) ‹ista perficere› · printed under col 632

Perferre Ar. Saris. Lam. Ebor. Voss.

"To endure" Ar., Saris., Lam., Ebor., Voss.

(l) ‹in Stephano› · printed under col 632

A Stephano Lam. Ebor. Bod. 2.

"By Stephen" Lam., Ebor., Bod. 2.

(m) ‹praedicator esset› · printed under col 632

Meruit praedicator esse Saris.

"Deserved to be a preacher" Saris.

(Baluze) XIV. ‹Gestatam›: continued from col 631, set in n631 (Baluze) ‹non tantum septies, sed septuagies septies› · printed under col 632 XVI. — Non tantum septies. Ita veteres editiones, etiam Morelliana, et duo libri veteres. Quod sumptum est ex capite XXVIII Matthaei. Itaque hic locus videtur esse mutilus in antiquis codicibus, qui non habent hanc particulam. Eam Manutius sustulit, Morellius reposuit, Pamelius rursum sustulit. Codex sancti Arnulphi, non tantum septuaginta et septem. Ea argumentatione et auctoritate usus est Catholicus Armenorum anno 1247 ad Innocentium Papam IV scribens, ut ei suaderet parcendum esse Friderico imperatori, adversus quem vehementer exarserat iracundia Papae. Vide Odoricum Raynaldum anno 1247, § 34. Vide supra pag. 463.

XVI. — "Not only seven times". So the old editions, including Morel's, and two old books. It is taken from chapter 28 [so printed; the saying is Matt. 18] of Matthew. So this passage seems to be mutilated in the ancient manuscripts which do not have this phrase. Manutius removed it, Morel restored it, Pamelius removed it again. The manuscript of Saint Arnulf: "not only seventy and seven". The Catholicos of the Armenians used this argument and authority in the year 1247, writing to Pope Innocent IV to persuade him that the emperor Frederick should be spared, against whom the Pope's anger had blazed up fiercely. See Odorico Rinaldi, year 1247, § 34. See above, p. 463.

Page

running head: DIVI CYPRIANI 632 (centred over cols 631–632)
marginal letters: A ‹et fide major est›; B ‹posse nec pacem›; C ‹martyres secuturos›; D printed in the gutter of the Baluze notes
old-edition numerals: none
signature: none
other: text of chapters XV (continued)–XVI set by Q02 from the page (not in the anthology import)

PL 4:633

debent? Sit patientia in pectore, et haec illic locum habere non possunt; aut si adire tentaverint, cito exclusa discedunt, ut domicilium pacificum perseveret in corde ubi Deum pacis delectet habitare. Admonet denique Apostolus et docet dicens : Nolite contristare Spiritum sanctum Dei, in quo signati estis in diem redemptionis. Omnis amaritudo et ira et indignatio et clamor et blasphemia auferatur a vobis (Ephes. IV, 30). Si enim Christianus a furore et contentione carnali, tamquam de maris turbinibus, excessit, et tranquillus ac lenis in portu Christi esse jam coepit, nec iram nec discordiam debet intra pectus admittere, cui nec malum pro malo reddere liceat nec odisse.

[…] ought not to be? Let patience be in the breast, and these things cannot have a place there; or if they try to enter, they are shut out and quickly depart, so that the peaceful dwelling may endure in the heart where it delights the God of peace to dwell. The Apostle, then, admonishes and teaches, saying: Do not grieve the Holy Spirit of God, in whom you have been sealed for the day of redemption. Let all bitterness and anger and indignation and clamour and blasphemy be taken away from you (Eph. 4:30). For if a Christian has come out of carnal fury and strife as out of the storms of the sea, and has now begun to be calm and gentle in the harbour of Christ, he ought to admit neither anger nor discord within his breast, since he is permitted neither to return evil for evil nor to hate.

XVII. Necnon ad varia quoque carnis incommoda et crebros corporis durosque cruciatus, quibus humanum genus quotidie fatigatur et quatitur, patientia necessaria est. Nam, cum in illa prima transgressione praecepti firmitas corporis cum immortalitate discesserit, et cum morte infirmitas venerit, nec possit firmitas recipi nisi cum recepta et immortalitas fuerit, oportet in hac fragilitate atque infirmitate corporea luctari semper et congredi. Quae luctatio et congressio non nisi patientiae viribus potest sustineri. Examinandis autem nobis atque explorandis diversi importantur dolores, et multiplex tentationum qualitas irrogatur, de jacturis facultatum, de ardoribus febrium, de cruciatibus vulnerum, de amissione charorum. Nec aliud magis inter injustos discernit et justos, quam quod in adversis per impatientiam queritur et blasphemat injustus, patientia justus probatur, sicut scriptum est: In dolore sustine, et in humilitate tua patientiam habe, quoniam in igne probatur aurum et argentum (Eccli. II, 4).

XVII. Patience is necessary also for the various discomforts of the flesh, and for the frequent and harsh torments of the body, by which the human race is daily wearied and shaken. For, since in that first transgression of the precept the soundness of the body departed together with immortality, and since weakness came with death, and soundness cannot be received back except when immortality too has been received back, it is needful, in this frailty and weakness of the body, to wrestle and to contend continually. This wrestling and this contest can be sustained only by the strength of patience. In order that we may be examined and tested, various pains are brought upon us, and a manifold kind of temptation is imposed, of loss of means, of the burning of fevers, of the torments of wounds, of the loss of dear ones. Nor is there anything else that more distinguishes the unjust from the just, than that in adversity the unjust man complains through impatience and blasphemes, while the just man is proved through patience, as it is written: In sorrow endure, and in your humiliation keep patience, for gold and silver are tried in the fire (Sir. 2:4).

XVIII. Sic Job examinatus est et probatus et ad summum fastigium laudis patientiae virtute provectus. Quanta adversus eum diaboli jacula emissa, quanta admota tormenta! Jactura rei familiaris infligitur, numerosae sobolis orbitas irrogatur. Dives in censu dominus, et in liberis pater ditior, nec dominus repente nec pater est. Accedit vulnerum vastitas, et tabescentes ac fluentes artus edax quoque vermium poena consumit. Ac, ne quid omnino remaneret quod non Job in suis tentationibus experiretur, armat diabolus et uxorem, illo antiquo nequitiae suae usus ingenio, quasi

XVIII. So Job was examined and proved, and was raised to the summit of praise by the virtue of patience. How great the darts of the devil hurled against him, how great the torments brought to bear! The loss of his household goods is inflicted; the bereavement of a numerous offspring is imposed. He who was rich in substance, and, in his children, a father the wealthier, is in a moment neither rich man nor father. There is added the ravage of wounds, and the punishment of consuming worms devours his wasting and dissolving limbs. And, that nothing at all might remain which Job did not experience in his trials, the devil arms his wife also, using that ancient device of his malice, as though

Editors' notes and page, col. 633

Footnotes

(a) ‹Admonet denique Apostolus et docet dicens› · printed under col 633

Monet dicens Bod. 1. Admonet denique apostolus Paulus Ver.

"Warns, saying" Bod. 1. "The apostle Paul, then, admonishes" Ver.

(b) ‹in diem redemptionis› · printed under col 633

Die redemptionis Saris. Bod. 1, 2. Vict.

"On the day of redemption" Saris., Bod. 1, 2, Vict.

Corporis luctari semper Bod. 3, 4.

"Of the body, always to struggle" Bod. 3, 4.

(d) ‹examinandis autem nobis atque explorandis› · printed under col 633

Probandis diversi importantur labores Ver.

"To be proved, various labours are brought upon [us]" Ver.

(e) ‹Nec aliud magis inter injustos› · printed under col 633

Magis justos discernit Saris. Bod. 1, 2, 3, 4.

"Distinguishes the just more" Saris., Bod. 1, 2, 3, 4.

(f) ‹patientia justus probatur› · printed under col 633

Justi Voss. 1.

"Of the just man" Voss. 1.

(g) ‹in igne probatur aurum et argentum› · printed under col 633

Homines vero receptibiles in camino humiliationis Bod. 1.

"But acceptable men in the furnace of humiliation" Bod. 1.

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running head: 633 LIBER DE BONO PATIENTIAE. (centred over cols 633–634)
marginal letters: A ‹debent? Sit patientia›; B ‹manum genus quotidie›; C ‹tientia justus probatur›; D printed in the apparatus gutter beside note (a)
old-edition numerals: 253 after ‹patientiae virtute›
signature: none
other: the end of chapter XVI at the head of this column (debent … nec odisse) set by Q02 from the page (not in the anthology import)

PL 4:634

omnes per mulierem decipere posset et fallere, quod fecit in mundi origine; nec tamen Job gravibus ac densis conflictationibus frangitur quominus inter illas angustias et pressuras suas Dei benedictio victrice patientia praedicetur. Tobias quoque, post justitiae et misericordiae suae opera magnifica, luminum amissione tentatus, in quantum patienter caecitatem pertulit, in tantum grandius Deum patientiae laude promeruit.

he could deceive and beguile all men through a woman, which he did at the beginning of the world; yet Job is not broken by the heavy and unremitting conflicts, so that the blessing of God is not proclaimed, amid those very straits and pressures of his, by his victorious patience. Tobias too, after the magnificent works of his justice and his mercy, was tried by the loss of his sight, and in the measure that he patiently bore his blindness, in that measure the more greatly did he win from God the praise of patience.

XIX. Atque, ut magis, fratres dilectissimi, patientiae bonum luceat, quid mali e contrario impatientia importet consideremus. Nam, ut patientia bonum Christi est, sic e contra impatientia diaboli malum est; et sicut in quo habitat et manet Christus, patiens invenitur, ita impatiens semper exsistit cujus mentem diaboli nequitia possidet. Exordia denique ipsa videamus. Diabolus hominem ad imaginem Dei factum impatienter tulit: inde et periit primus et perdidit. Adam, contra coeleste praeceptum, cibi lethalis impatiens, in mortem cecidit, nec acceptam divinitus gratiam patientia custode servavit; et ut fratrem Cain perimeret, sacrificii ejus et muneris impatiens fuit; et quod Esau de majoribus ad minora descendit, primatus suos per impatientiam lentis amisit. Quid Judaicus populus circa beneficia divina perfidus et ingratus, nonne quod a Deo primum recessit, impatientiae crimen fuit, dum Moysi cum Deo colloquentis moras non potest ferre, profanos deos ausus est postulare, ut itineris sui duces nuncuparet caput bubulum et terrestre figmentum; nec umquam ab eadem impatientia destitit, quominus, semper docilitatis et divinae admonitionis impatiens, Prophetas suos et justos quosque perimendo, ad crucem quoque et ad sanguinem Domini prosiliret. Impatientia etiam in Ecclesia haereticos facit, et, ad Judaeorum similitudinem, contra Christi pacem et charitatem rebelles ad hostilia et furiosa odia compellit. Et, ne longum sit singula recensere, omnia omnino quae patientia operibus suis aedificat ad gloriam, impatientia destruit ad ruinam.

XIX. And, that the good of patience, most beloved brethren, may shine forth the more, let us consider, on the other hand, what evil impatience brings with it. For, as patience is the good of Christ, so, on the other hand, impatience is the evil of the devil; and just as he in whom Christ dwells and abides is found patient, so he whose mind the wickedness of the devil possesses is always found impatient. Let us look, finally, at the very beginnings themselves. The devil could not bear, with patience, that man had been made after the image of God: from this he both perished first and brought ruin. Adam, against the heavenly precept, impatient of the deadly food, fell into death, and did not, with patience as its guardian, keep the grace divinely received; and, that he might slay his brother, he was impatient over his sacrifice and his offering being preferred; and, as for Esau, who came down from the greater to the lesser, he lost his birthright through impatience for a mess of lentils. As for the Jewish people, faithless and ungrateful concerning the divine benefits, was it not the crime of impatience that they first fell away from God, when they could not bear the delay of Moses conversing with God, and dared to demand profane gods, that they might name as guides for their journey the head of an ox and an earthly image; nor did they ever cease from that same impatience, so that, ever impatient of teachableness and of the divine admonition, by slaying their prophets and every just man, they rushed on even to the cross and to the blood of the Lord. Impatience makes heretics in the Church too, and, after the likeness of the Jews, drives those who rebel against the peace and charity of Christ to hostile and furious hatreds. And, not to be long in going through them one by one, absolutely everything which patience builds up by its works unto glory, impatience destroys unto ruin.

XX. Quare, fratres dilectissimi, et bonis patientiae et impatientiae malis diligenter expensis, patientiam, per quam in Christo manemus, ut venire cum Christo ad Deum possimus, plena observatione teneamus; quae copiosa et multiplex non angusto fine concluditur, nec brevibus terminis coercetur. Late patet

XX. Wherefore, most beloved brethren, both the good things of patience and the evils of impatience having been carefully weighed, let us hold fast, with full observance, to patience, through which we abide in Christ, that we may be able to come with Christ to God; which, abundant and manifold, is not shut up within a narrow limit, nor confined by brief bounds. Widely it extends,

Editors' notes and page, col. 634

Footnotes

(h) ‹Dei benedictio victrice patientia praedicetur› · printed under col 633

Benedictionem victrice patientia praedicaret Voss. 1. Pem. Bod. 4. NC. 2.

"Should proclaim the blessing with victorious patience" Voss. 1, Pem., Bod. 4, NC. 2.

(i) ‹quid mali e contrario› · printed under col 634

Et quid mali Saris.

"And what evil" Saris.

(j) ‹impatientia diaboli malum› · printed under col 634

Malum est Bod. 1. 4.

"Is the evil" Bod. 1, 4.

(k) ‹Diabolus hominem› · printed under col 634

Deum superiorem se et hominem ad Vict.

"God superior to himself, and man, to" Vict.

(l) ‹impatientiam lentis› · printed under col 634

Mentis Bod. 1. 3.

"Of mind" Bod. 1, 3.

(m) ‹cum Deo colloquentis› · printed under col 634

Deo loquentis Ar. Bod. 2. Voss. Vict.

"Speaking to God" Ar., Bod. 2, Voss., Vict.

(n) ‹ausus est postulare› · printed under col 634

Ausus est postulare Lam. Ebor. Lin. NC. 1. Bod. 1, 2, 3, 4. Est omitt. Oxon.

"Dared to demand" Lam., Ebor., Lin., NC. 1, Bod. 1, 2, 3, 4. Oxon. omits "est".

(o) ‹duces nuncuparet› · printed under col 634

Duces diceret Ar.

"Should call [his] leaders" Ar.

(p) ‹Impatientia etiam› · printed under col 634

Etiam in Ecclesia Lam. Ebor. Lin. NC. 1, 2.

"Also in the Church" Lam., Ebor., Lin., NC. 1, 2.

(q) ‹ut venire cum Christo ad Deum possimus› · printed under col 634

Et venire cum Christo ad Deum possumus Lam. Ebor. Lin. NC. 1. Bod. 1, 2, 3, 4.

"And we can come with Christ to God" Lam., Ebor., Lin., NC. 1, Bod. 1, 2, 3, 4.

(Baluze) ‹Dei benedictio victrice patientia› · printed under col 633 XVIII. — Dei benedictio. Quidam libri veteres praeferunt : Dei benedictionem victrice patientia comitetur. Seguierianus : Dei benedictio vitrice patientia praedicetur. Sic etiam codex sancti Arnulphi.

XVIII. — "The blessing of God". Some old books present: "should accompany the blessing of God with victorious patience". The Séguier manuscript: "the blessing of God should be proclaimed with victorious [printed vitrice] patience". So too the manuscript of Saint Arnulf.

(Baluze) ‹impatientia diaboli malum› · printed under cols 633–634 XIX. — Impatientia diaboli malum. Vide librum Tertulliani de Poenitentia, qui totus in hoc argumento versatur.

XIX. — "Impatience, the evil of the devil". See Tertullian's book On Repentance, which is wholly taken up with this subject.

(Baluze) ‹periit primus et perdidit› · printed under col 634 Periit primus. Siricii papae Epistola ad universos episcopos : Non patitur quietos nos ab incursatione sua vacare hostis antiquus, ab initio mendax, inimicus veritatis, aemulus hominis, quem ut deciperet, se ante decepit.

"He perished first". The Letter of Pope Siricius to all the bishops: "The ancient enemy, a liar from the beginning, the foe of truth, the rival of man, whom, in order to deceive him, he first deceived himself, does not suffer us to be quiet and free from his assault."

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running head: LIBER DE BONO PATIENTIAE. 634 (centred over cols 633–634)
marginal letters: A ‹omnes per mulierem›; B ‹Diabolus hominem›; C ‹admonitionis impatiens›; D printed in the apparatus gutter beside note (i)
old-edition numerals: none
signature: none
other: (none)

PL 4:635

patientiae virtus; et ubertas ejus et largitas de unius quidem nominis fonte proficiscitur, sed, exundantibus venis, per multa gloriarum itinera diffunditur; nec proficere aliquid in actibus nostris potest ad consummandam laudem, nisi inde consummationis accipiat firmitatem. Patientia est quae nos Deo et commendat et servat. Ipsa est quae iram temperat, quae linguam frenat, mentem gubernat, pacem custodit, disciplinam regit, libidinis impetum frangit, tumoris violentiam comprimit, incendium simultatis extinguit, coercet potentiam divitum, inopiam pauperum refovet, tuetur in virginibus beatam integritatem, in viduis laboriosam castitatem, in conjunctis et maritatis individuam charitatem. Facit humiles in prosperis, in adversis fortes, contra injurias et contumelias mites. Docet delinquentibus cito ignoscere; si ipse delinquas, diu et multum rogare. Tentationes expugnat, persecutiones tolerat, passiones et martyria consummat. Ipsa est quae fidei nostrae fundamenta firmiter munit: ipsa est quae incrementa spei sublimiter provehit. Ipsa actum dirigit, ut tenere possimus viam Christi, dum per ejus tolerantiam gradimur: ipsa efficit ut perseveremus filii Dei, dum patientiam Patris imitamur.

the virtue of patience; and its abundance and its bounty proceed indeed from a single source of one name, but, its channels overflowing, is spread abroad through many paths of glory; nor can anything in our actions avail anything towards the completion of praise, unless it receives from patience the firmness of its completion. It is patience that both commends us to God and keeps us safe. It is she who tempers anger, who bridles the tongue, governs the mind, guards peace, rules discipline, breaks the onset of lust, checks the violence of swelling pride, extinguishes the fire of strife, restrains the power of the rich, comforts the want of the poor, guards in virgins their blessed integrity, in widows their laborious chastity, in the joined and married their undivided love. She makes men humble in prosperity, brave in adversity, gentle against injuries and insults. She teaches to forgive those who offend quickly; if you yourself offend, to ask pardon long and earnestly. She overcomes temptations, endures persecutions, brings sufferings and martyrdoms to their completion. It is she who firmly fortifies the foundations of our faith; it is she who loftily advances the increase of our hope. It is she who directs our conduct, that we may be able to hold to the way of Christ, while we walk by her endurance; it is she who brings it about that we, the sons of God, persevere, while we imitate the patience of the Father.

XXI. Sed, quoniam plurimos scio, fratres dilectissimi, vel pondere injuriarum urgentium vel dolore de iis qui adversum se grassantur et saeviunt, vindicari velociter cupere, nec illud in extrema parte reticendum est, ut, in istis fluctuantibus mundi turbinibus et Judaeorum sive gentilium et haereticorum quoque persecutionibus constituti, patienter exspectemus ultionis diem, nec ad vindictam doloris nostri querula festinatione properemus, cum scriptum sit: Exspecta me, dicit Dominus, in die resurrectionis meae in testimonium, quoniam judicium meum ad congregationes gentium, ut excipiam reges et effundam super eos iram meam (Soph. III, 8). Exspectare nos jubet Dominus et futurae ultionis diem forti patientia sustinere. Qui et in Apocalypsi loquitur dicens: Ne signaveris verba

XXI. But, since I know, most beloved brethren, that very many desire to be avenged swiftly, either by reason of the weight of the injuries that press upon them or through grief over those who assail and rage against them, this too must not be passed over in silence at the last: that, set amid these fluctuating whirlwinds of the world and amid the persecutions of the Jews or of the gentiles, and of heretics too, we should patiently await the day of vengeance, and should not hasten, with a complaining impatience, to the avenging of our own grief, since it is written: Wait for me, says the Lord, in the day of my resurrection that is to come, for my judgement is to assemble the nations, that I may receive the kings, and pour out upon them my indignation (Zeph. 3:8). The Lord bids us wait and bear with strong patience the day of the vengeance to come. He who also speaks in the Apocalypse, saying: Do not seal up the words

Editors' notes and page, col. 635

Footnotes

(a) ‹consummationis accipiat firmitatem› · printed under col 635

Firmamentum Lin. Pem.

"Support" Lin., Pem.

(b) ‹in adversis fortes› · printed under col 635

Et in adversis fortes Bod. 1.

"And in adversity strong" Bod. 1.

Subtiliter provehit Ar.

"Advances subtly" Ar.

(d) ‹Ipsa actum dirigit› · printed under col 635

Ipsa agnitionem actuum Ben. NC. Ebor. Lam. Bod. 2.

"It [directs] the knowledge of acts" Ben., NC., Ebor., Lam., Bod. 2.

(e) ‹nec illud in extrema parte reticendum› · printed under col 635

Sic Lam. Ebor. Lin. NC. 1, 2. Ben. Saris. Bod. 1, 2, 3, 4. Thu. Voss. Nec in illum extremi judicii diem malorum retributionem differre, nobiscum, hortamur, interim amplectimini patientiae bonum, ut in extr. Morell. Pam. Oxon.

So Lam., Ebor., Lin., NC. 1, 2, Ben., Saris., Bod. 1, 2, 3, 4, Thu., Voss. "Nor to put off the requital of evils to that day of the last judgement, we exhort, with us; meanwhile embrace the good of patience, so that in the last [part]" Morel., Pam., Oxon.

(f) ‹in die resurrectionis meae› · printed under col 635

Retributionis meae Bod. 3.

"Of My requital" Bod. 3.

(g) ‹Exspectare nos jubet Dominus› · printed under col 635

Fratres dilectissimi add. Oxon.

Oxon. adds "most beloved brethren".

(Baluze) ‹nec illud in extrema parte reticendum› · printed under col 635 XXI. — Nec illud in extrema. Restituimus lectionem veterum editionum, quam confirmant xxiii libri nostri et xii Anglicani. Coacti sumus delere ea quae mutata et addita fuerant in editione Morellii, quamvis ea quoque reperissemus in tribus antiquis codicibus, quamvis sciremus Pamelium ea quoque invenisse in quatuor antiquis. Haec autem sunt quae nos delevimus, si qui tanti aestiment scire quae illa sint : Nec in illum extremi judicii diem malorum retributionem differre, nobiscum hortamur, interim amplectimini patientiae bonum, ut in istis, etc.

XXI. — "Nor [must] that, in the last [part]". We have restored the reading of the old editions, which twenty-three of our books and twelve English ones confirm. We were compelled to delete what had been changed and added in Morel's edition, although we had found it too in three ancient manuscripts, and although we knew that Pamelius had also found it in four ancient ones. These are the words we deleted, if any think it worth knowing what they are: "Nor to put off the requital of evils to that day of the last judgement, we exhort with us; meanwhile embrace the good of patience, so that in these", etc.

(Baluze) ‹querula festinatione› · printed under col 635 Querula. Pamelius ex codice Camberonensi addit et invidiosa. At ego hoc additamentum nuspiam reperi in libris antiquis, neque in editionibus quae Pamelianam antecesserunt.

"Complaining". Pamelius, from the Cambron manuscript, adds "and resentful". But I have found this addition nowhere in the ancient books, nor in the editions that preceded that of Pamelius.

Page

running head: 635 DIVI CYPRIANI (centred over cols 635–636)
marginal letters: A ‹patientiae virtus›; B ‹melias mites›; C ‹secutionibus constituti›; D printed in the apparatus gutter beside note (e)
old-edition numerals: 254 after ‹Facit›
signature: none
other: (none)

PL 4:636

prophetiae libri hujus, quia jam tempus in proximo est ut et ii qui perseverant nocere noceant, et qui in sordibus est sordescat adhuc, justus autem adhuc justiora faciat, similiter et qui sanctus est, sanctiora. Ecce venio cito, et merces mea mecum est, reddere unicuique secundum facta sua (Apoc. XXII, 10-12). Unde etiam clamantes martyres et ad vindictam suam, dolore erumpente, properantes exspectare adhuc jubentur et temporibus consummandis implendisque martyribus praebere patientiam: Et cum aperuisset, inquit, quintum sigillum, vidi sub ara Dei animas occisorum propter verbum Dei et martyrium suum, et clamaverunt voce magna dicentes: Quousque, Domine sanctus et verus, non judicas et vindicas sanguinem nostrum de his qui in terris inhabitant? Et datae sunt eis singulae stolae albae, et dictum est eis ut requiescerent brevi adhuc tempore, donec impleatur numerus conservorum et fratrum eorum qui postea occidentur exemplo ipsorum (Apoc. VI, 9-11).

of the prophecy of this book, for the time is now at hand, that both he who continues to hurt may hurt still, and he who is filthy may be filthy still, but he who is just may do justice still, and likewise he who is holy may be holy still. Behold, I come quickly, and my reward is with me, to render to every man according to his works (Rev. 22:10–12). Whence also the martyrs, crying out and hastening, their grief breaking forth, towards their own vengeance, are bidden still to wait and to grant patience until the times for the completing and filling up of the number of the martyrs: And when he had opened, it says, the fifth seal, I saw under the altar of God the souls of them that were slain for the word of God and for their testimony, and they cried with a loud voice, saying: How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given to every one of them, and it was said to them that they should rest for a little time yet, until the number of their fellow-servants and of their brethren, who were to be slain even as they, should be filled up (Rev. 6:9–11).

XXII. Quando autem veniat sanguinis justi divina vindicta, declarat per Malachiam prophetam Spiritus sanctus dicens: Ecce dies Domini venit ardens velut clibanus; eruntque omnes alienigenae et omnes iniqui stipula, et succendet illos adveniens dies, dicit Dominus (Malach. IV, 1). Quod item legimus in Psalmis, ubi Dei judicis praedicatur adventus censurae suae majestate venerandus: Deus manifestus veniet, Deus noster, et non silebit. Ignis ante eum ardebit, et in circuitu ejus procella nimia. Advocabit coelum sursum et terram deorsum, ut separet populum suum. Colligite illi justos ejus, eos qui disponunt testamentum ejus in sacrificiis; et annuntiabunt coeli justitiam ejus, quoniam Deus judex est (Psal. XLIX, 3-6). Et Esaias eadem praenuntiat dicens: Ecce enim Dominus sicut ignis veniet, et sicut procella currus ejus, retribuere in ira vindictam. In igne enim Domini judicabuntur, et gladio ejus vulnerabuntur (Isa. LXVI, 15). Et iterum: Dominus Deus virtutum prodibit et comminuet bellum, excitabit certamen, et clamabit super inimicos suos

XXII. But when the divine vengeance for the blood of the righteous shall come, the Holy Spirit declares through the prophet Malachi, saying: Behold, the day of the Lord shall come, burning as an oven; and all the strangers, and all that do wickedly, shall be stubble, and the day that comes shall set them on fire, says the Lord (Mal. 4:1). Which likewise we read in the Psalms, where the coming of God the judge is proclaimed, to be reverenced with the majesty of His censure: God shall come manifestly, our God, and shall not keep silence. A fire shall burn before Him, and a mighty tempest shall be round about Him. He shall call heaven from above, and the earth, to judge His people. Gather together His saints to Him, who set His covenant before sacrifices; and the heavens shall declare His justice, for God is judge (Ps. 49:3–6 [50:3–6]). And Isaiah foretells the same, saying: For behold, the Lord shall come as fire, and His chariots as the whirlwind, to render vengeance in wrath. For by the fire of the Lord they shall be judged, and by His sword they shall be wounded (Isa. 66:15). And again: The Lord God of hosts shall go forth, and shall crush the war, He shall stir up the contest, and shall cry out against his enemies

Editors' notes and page, col. 636

Footnotes

(h) ‹qui sanctus est, sanctiora› · printed under col 635

Sanctus sanctiora Lam. Ebor. Bod. 1, 2, 3, 4. Ver. Man. Thu.

"Holy, [let him do] holier things" Lam., Ebor., Bod. 1, 2, 3, 4, Ver., Man., Thu.

(i) ‹quintum sigillum› · printed under col 635

Quintum signum Lam. Ebor. Saris. Bod. 2, 3, 4. Ver.

"The fifth sign" Lam., Ebor., Saris., Bod. 2, 3, 4, Ver.

(j) ‹singulae stolae albae› · printed under col 636

Data est singulis stola alba Thu. Paulo post, Ut sustinerent Bod. 1.

"A white robe was given to each" Thu. A little after, "that they should bear" Bod. 1.

(k) ‹qui postea occidentur› · printed under col 636

†Quinque postea Lam. Pem. Lin. Ebor. Saris. NC. 1. Voss. 1, 2. Thu. Voss. Vict. Occiderentur Pem.

"[Word uncertain: printed apparently Quinque] afterwards" Lam., Pem., Lin., Ebor., Saris., NC. 1, Voss. 1, 2, Thu., Voss., Vict. "Were to be killed" Pem.

(l) ‹per Malachiam prophetam› · printed under col 636

Malachiam Spiritus Ver.

"Malachi, the Spirit" Ver.

(m) ‹iniqui stipula› · printed under col 636

Sicut stipula Pem. Voss. 1. Ut Bod. 1.

"As stubble" Pem., Voss. 1. "Like" Bod. 1.

(n) ‹et succendet› · printed under col 636

Accendit Bod. 1.

"Kindles" Bod. 1.

(o) ‹procella nimia› · printed under col 636

Ejus tempestas Bod. 3. Valida Pem. Bod. 3.

"His tempest" Bod. 3. "Strong" Pem., Bod. 3.

(p) ‹Advocabit coelum› · printed under col 636

Vocabit Bod. 1, 2, 3, 4. Ar Lam. Ver.

"He will call" Bod. 1, 2, 3, 4, Ar., Lam., Ver.

(q) ‹et annuntiabunt› · printed under col 636

Nuntiabunt Saris. Bod. 1, 2, 3, 4.

"They will announce" Saris., Bod. 1, 2, 3, 4.

(r) ‹Et Esaias› · printed under col 636

Nam et Isaias Bod. 1. Voss.

"For Isaiah also" Bod. 1, Voss.

(s) ‹excitabit certamen› · printed under col 636

Concitabit certamen Voss. 2. Pem.

"Will stir up the conflict" Voss. 2, Pem.

(Baluze) ‹singulae stolae albae› · printed under col 636 Stolae albae. In undecim libris manuscriptis legitur : Data est singulis stola alba.

"White robes". In eleven manuscript books one reads: "A white robe was given to each."

Page

running head: DIVI CYPRIANI 636 (centred over cols 635–636)
marginal letters: A ‹prophetiae libri hujus›; B ‹stolae albae›; C ‹Colligite illi justos›; D printed in the apparatus gutter beside note (n)
old-edition numerals: none
signature: none
other: (none)

PL 4:637

cum fortitudine. Tacui, numquid semper tacebo (Isa. XLII, 14)?

with strength. I have kept silence: shall I always be silent (Isa. 42:13–14)?

XXIII. Quis autem est hic qui tacuisse se prius dicit et non semper tacebit? Utique ille qui sicut ovis ad victimam ductus est, et sicut agnus coram tondente se, sine voce non aperuit os suum; utique ille qui non clamavit, neque in plateis vox ejus audita est; utique ille qui non fuit contumax, neque contradixit, cum dorsum suum poneret ad flagella et maxillas ad palmas, faciem autem suam non avertit a foeditate sputorum; utique ille qui, cum accusaretur a sacerdotibus et senioribus, nihil respondit, et, admirante Pilato, patientissimum silentium tenuit. Hic est qui, cum in passione tacuerit, in ultione postmodum non tacebit. Hic est Deus noster, id est, non omnium, sed fidelium et credentium Deus, qui, cum in secundo adventu manifestus venerit, non silebit. Nam, cum in humilitate prius fuerit occultus, veniet in potestate manifestus.

XXIII. But who is this who says that he was silent before, and will not always be silent? Surely he who was led as a sheep to the sacrifice, and, as a lamb before the shearer, opened not his mouth without a voice; surely he who did not cry out, nor was his voice heard in the streets; surely he who was not stubborn, nor contradicted, when he set his back to the scourges and his cheeks to the blows, yet did not turn away his face from the shame of spitting; surely he who, when he was accused by the priests and elders, answered nothing, and, to Pilate's wonder, kept a most patient silence. This is he who, though he was silent in his passion, will not afterward be silent in his vengeance. This is our God — that is, not the God of all, but the God of the faithful and of believers — who, when he shall have come manifest at his second advent, will not keep silence. For, though he was hidden before in humility, he will come manifest in power.

XXIV. Hunc exspectemus, fratres dilectissimi, judicem et vindicem nostrum, Ecclesiae suae populum et ab initio mundi justorum omnium numerum secum pariter vindicaturum. Qui ad vindictam

XXIV. Let us await this one, most beloved brethren, our judge and our avenger, who will avenge together with himself both the people of his Church and the whole number of the righteous from the beginning of the world. Let him who is overly eager

Editors' notes and page, col. 637

Footnotes

(a) ‹coram tondente se› · printed under col 637

Coram tondente Bod. 1, 2, 3, 4. Ver.

"Before the shearer" (without se) Bod. 1, 2, 3, 4, Ver.

(b) ‹non aperuit os suum› · printed under col 637

Sic non aperuit Lam. Ebor.

"So he did not open" Lam., Ebor.

Patientissimus silentium NC. 2.

"Most patient, [He kept] silence" NC. 2.

(d) ‹Hic est qui› · printed under col 637

Hic qui Lam. Ebor. Bod. 2.

"This one who" (without est) Lam., Ebor., Bod. 2.

(e) ‹in passione tacuerit› · printed under col 637

In passione prius Ver.

"Earlier in the passion" Ver.

(f) ‹manifestus venerit› · printed under col 637

Manifestius Lin.

"More manifestly" Lin.

(g) ‹justorum omnium numerum› · printed under col 637

Justos omnes Voss. 1.

"All the just" Voss. 1.

(h) ‹Qui ad vindictam› · printed under col 637

Vindictam sui Bod. 1.

"His own vengeance" Bod. 1.

(Baluze) ‹justorum omnium numerum› · printed under col 637 Justorum omnium. Codex Laetiensis, Justos omnes secum pariter vindicaturum.

"Of all the just". The Liessies manuscript: "who will avenge all the just together with Himself".

Page

running head: 637 LIBER DE ZELO ET LIVORE. (centred over cols 637–638; the head of the following work, which begins lower on this page)
marginal letters: A ‹cum fortitudine. Tacui›; B ‹omnium, sed fidelium›; C printed in the apparatus gutter beside note (i)
old-edition numerals: 255 after ‹maxillas›
signature: none
other: (none)

PL 4:638

suam nimium festinat et properat, consideret quia necdum vindicatus est ipse qui vindicat. Pater Deus praecepit Filium suum adorari, et apostolus Paulus, divini praecepti memor, ponit et dicit: Deus, exaltavit illum, et donavit illi nomen quod est super omne nomen, ut in nomine Jesu omne genu flectatur coelestium, terrestrium et infernorum (Philip. II, 9, 10). Et in Apocalypsi Angelus Joanni volenti adorare se resistit et dicit: Vide ne feceris, quia conservus tuus sum et fratrum tuorum. Jesum Dominum adora (Apoc. XXII, 9). Qualis Dominus Jesus et quanta patientia ejus! ut qui in coelis adoratur, necdum vindicetur in terris. Hujus patientiam, fratres dilectissimi, in persecutionibus et passionibus nostris cogitemus. Hujus adventui plenum exspectationis obsequium praebeamus. Nec defendi ante Dominum servi irreligiosa et inverecunda festinatione properemus. Insistamus potius et elaboremus et toto corde vigilantes atque ad omnem tolerantiam stabiles Dominica praecepta servemus; ut, cum ille irae et vindictae dies venerit, non cum impiis et peccatoribus puniamur, sed cum justis et Deum timentibus honoremur.

and in haste for his own vengeance consider that he who is himself to avenge has not yet been avenged. God the Father commanded that His Son be worshipped, and the apostle Paul, mindful of the divine precept, sets it down and says: God exalted Him, and gave Him a name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth (Phil. 2:9–10). And in the Apocalypse the Angel, when John wished to worship him, resists him and says: See you do it not, for I am your fellow-servant, and of your brethren. Worship Jesus the Lord (Rev. 22:9). What a Lord is Jesus, and how great His patience! that He who is worshipped in heaven is not yet avenged on earth. Let us think, most beloved brethren, upon His patience in our persecutions and our sufferings. Let us render to his coming the full compliance of expectation. Let us not, as servants, hasten with an irreligious and shameless impatience to be defended before the Lord. Let us rather persist and labour, and, watching with our whole heart and steadfast unto every endurance, keep the Lord's precepts; that, when that day of wrath and of vengeance shall come, we may not be punished with the impious and with sinners, but honoured with the just and with those who fear God.

Editors' notes and page, col. 638

Footnotes

(i) ‹donavit illi nomen› · printed under col 637

Ut sit super omne nomen Ar. Lam. Ebor. Ver.

"That it may be above every name" Ar., Lam., Ebor., Ver.

(j) ‹omne genu flectatur› · printed under col 638

Omnes genu curvent NC. 1. Lam. Ebor. Bod. 1. Ver.

"All should bend the knee" NC. 1, Lam., Ebor., Bod. 1, Ver.

(k) ‹resistit et dicit› · printed under col 638

Restitit Lam. Ebor. Voss. 1. NC. 1. Bod. 1, 2, 3.

"Resisted" Lam., Ebor., Voss. 1, NC. 1, Bod. 1, 2, 3.

(l) ‹Jesum Dominum adora› · printed under col 638

Adora. Hujus Ar. Lin. Pem. Voss. 2.

"Worship. Of Him" Ar., Lin., Pem., Voss. 2.

(m) ‹inverecunda festinatione› · printed under col 638

Perdita festinatione Saris.

"With reckless haste" Saris.

(n) ‹Insistamus potius› · printed under col 638

Insistamus autem Saris.

"But let us press on" Saris.

(o) ‹et elaboremus› · printed under col 638

Laboremus Lam. Ebor. Ver.

"Let us labour" Lam., Ebor., Ver.

(p) ‹toto corde vigilantes› · printed under col 638

Vigilantes ad Deum Bod. 3.

"Watchful towards God" Bod. 3.

(q) ‹cum justis et Deum timentibus honoremur› · printed under col 638

Coronemur Vict.

"May be crowned" Vict.

(Baluze) ‹omne genu flectatur› · printed under col 637 Omne genu flectatur. Septem libri veteres habent curvetur, septem vero, omnes genu curvent.

"Every knee should bow". Seven old books have "should be bent", but seven "all should bend the knee".

(Baluze) ‹Pater Deus ... infernorum› · printed under col 638 Pater Deus ... infernorum. Haec desunt in libro sancti Arnulphi, per oscitantiam nimirum, ut puto, librarii. Exstant enim in aliis libris veteribus et in editionibus.

"God the Father … of those below". These words are missing in the book of Saint Arnulf, no doubt, as I think, through the scribe's carelessness. For they stand in the other old books and in the editions.

Page

running head: LIBER DE ZELO ET LIVORE. 638 (centred over cols 637–638; the head of the following work)
marginal letters: A ‹suam nimium festinat›; B ‹fendi ante Dominum›; C printed in the apparatus gutter beside note (q); D ‹radicem malorum omnium› (in the Argumentum of the following work)
old-edition numerals: none in this work's text
signature: none
other: the work ends in this column at ‹honoremur.›; below a rule the page prints the title LIBER DE ZELO ET LIVORE, its Argumentum, chapter I, and its own apparatus (note r, Baluze note with numeral 889): the following work, not in this unit. The text of this column (end of chapter XXIV, from ‹suam nimium festinat›) stands in the imported c637 part, whose paragraph runs across the break.