Migne Reading Room
PL 4 · cols. 869–882
De duodecim abusionibus saeculi (perperam Cypriano et Augustino adscriptus)
Editors' preface
DE DUODECIM ABUSIONIBUS SAECULI
ON THE TWELVE ABUSES OF THE WORLD
TRACTATUS,
A TREATISE,
PERPERAM CYPRIANO ET AUGUSTINO ADSCRIPTUS.
WRONGLY ASCRIBED TO CYPRIAN AND AUGUSTINE.
CAPUT PRIMUM.
CHAPTER I.
Primus abusionis gradus est, si sine bonis operibus sapiens et praedicator fuerit, qui quod sermone docet, actibus explere negligit. Auditores enim doctrinae, dicta facere contemnunt, cum praedicatoris opera a praedicationis verbis discrepare conspiciunt. Numquam enim fit efficax constituentis auctoritas, nisi eam effectu operis cordi affixerit audientis, praesertim cum et ipse doctor, si in vitiorum amorem delapsus fuerit, alterius doctoris medicamentum suis vulneribus adhibere parvipendit. Unde et ipse Dominus in Evangelio de doctrina pariter et bono opere instruere volens discipulos, qualem in his cautelam haberent admonebat, dicens: Quod si sal evanuerit, in quo salietur (Matth. V, 13)? Hoc est, si doctor erraverit, a quo iterum doctore emendabitur? Et si lumen, quod in te est, tenebrae sunt; ipsae tenebrae quantae erunt (Matth. VI, 23)? Si namque oculus a videndi officio desierit; quis a manu, vel a pede, vel a reliquo corpore illud ministerium exiget? Quapropter doctores cogitent, ne ampliori vindictae subjaceant, si plurimis perditionis occasionem abundantius praestent. Nam et ipse Salomon dum multae sapientiae transgressionem incurrit, totius Israeliticae plebis regni dispersionem solius sui merito praestitit. Quibus ergo committuntur multa, majora perdunt; si non recte dispensaverint rectoris sui munera, quae perceperunt. Cui enim plus committitur ab eo plus exigitur. Et servus qui domini sui voluntatem intelligens non facit, acrioribus et gravioribus flagellis vindictae vapulabit (Luc. XII, 47).
The first degree of abuse is if someone is wise and a preacher without good works, who neglects to fulfil in his acts what he teaches by his speech. For the hearers of the teaching scorn to do what is said when they see the preacher's works disagree with the words of his preaching. For the authority of one who lays down [teaching] never becomes effective unless he fixes it in the heart of the hearer by the effect of his work; above all when the teacher himself, if he has fallen into the love of vices, thinks little of applying another teacher's medicine to his own wounds. Hence the Lord Himself also in the Gospel, wishing to instruct His disciples about teaching and good work alike, warned them what caution they should have in these things, saying: But if the salt has lost its savour, with what shall it be salted? (Matt. 5:13). That is, if the teacher has gone astray, by what teacher will he be corrected in turn? And if the light that is in you is darkness, how great will the darkness itself be? (Matt. 6:23). For if the eye has ceased from the office of seeing, who will demand that service from the hand, or from the foot, or from the rest of the body? Therefore let teachers consider, lest they be subject to a greater punishment if they furnish to very many an occasion of perdition all the more abundantly. For Solomon himself too, when as a man of much wisdom he fell into transgression, brought about the dispersion of the kingdom of the whole Israelite people by his own desert alone. Those, then, to whom much is entrusted lose greater things if they do not rightly dispense the gifts of their Ruler which they have received. For from him to whom more is entrusted, more is demanded. And the servant who, understanding the will of his lord, does not do it, will be beaten with sharper and heavier scourges of punishment (Luke 12:47).
CAPUT II.
CHAPTER II.
Secundus abusionis gradus est, si sine religione
The second degree of abuse is if without religion
Editors' notes and page, col. 869
Footnotes
Heading as printed: STEPH. BALUZII NOTAE. (Stephen Baluze's notes.) The notes are keyed by lemma, not by call letters; each label below gives the lemma. (printed under page 426)
(1) ‹anchor: Constituentis› · lemma note, Cap. I (no call printed)
Cap. I. — Constituentis. Praedicantis apud Augustinum, tom. 6. Paulo ante apud eumdem complere.
Ch. I. — "Constituentis" (of the one establishing): "Praedicantis" (of the one preaching) in Augustine, vol. 6. A little before, the same has "complere" (to fulfil).
(printed under page 426)
(2) ‹anchor: Rectoris› · lemma note, col 869
Rectoris. Largitoris, cod. Corbeiensis.
"Rectoris" (of the ruler): "Largitoris" (of the giver), Corbie manuscript.
(printed under page 426)
(3) ‹anchor: Et gravioribus› · lemma note, col 869
Et gravioribus Sic duo codices mss. Reg. et Colbert. Aliter in edit. acrioribus flagellis gravioribusque vindictis vapulabit. Paulo ante apud Aug. solo suo merito.
"Et gravioribus" (and with heavier): so two manuscripts, the Royal and the Colbert. Otherwise in the editions: "he shall be beaten with sharper scourges and heavier punishments". A little before, Augustine has "solo suo merito" (by his own desert alone).
(printed under page 426)
(4) ‹anchor: Competit› · lemma note, Cap. II (no call printed)
Cap. II. — Competit. Convenit apud Aug.
Ch. II. — "Competit" (befits): "Convenit" (suits) in Augustine.
(printed under page 426)
(5) ‹anchor: Deseruit› · lemma note, col 870
Deseruit. Deserit in duobus mss. et Morell. In sequenti periodo similiter legimus ut apud Aug. deseruit, quamvis legatur deserit in codicibus mss. et editis operum Cypriani.
"Deseruit" (has deserted): "Deserit" (deserts) in two manuscripts and in Morel. In the following sentence likewise we read "deseruit", as in Augustine, although "deserit" is read in the manuscripts and in the printed editions of Cyprian's works.
(printed under page 426)
(6) ‹anchor: Quam› · lemma note, col 870
Quam. Hanc vocem addidi ex edit. Aug ubi sic legitur : Quam quomodo futurae aditus propere comprehendatur. In cod. Corb. futurae aditus prosperitatis; eamdem editionem sequimur in aliis nonnullis locis, de quibus necesse non est admonere.
"Quam" (than): I have added this word from the edition of Augustine, where it reads thus: "than how the entrance to the future may be quickly laid hold of." In the Corbie manuscript: "the entrance to future prosperity". We follow the same edition in some other places, of which there is no need to give notice.
(printed under page 426)
(7) ‹anchor: Secum› · lemma note, col 870
Secum. Deest ea vox in duobus mss.
"Secum" (with them): this word is lacking in two manuscripts.
(printed under page 426)
Page
- running head: 869 DE DUODECIM ABUSIONIB (cut off at the image edge)
- marginal letters: A rium relegimus vobis; B CAPUT PRIMUM.; C raverit, a quo iterum doctore; D vapulabit (Luc. XII, 47).
- old-edition numerals: (none)
- other: column begins with the word fragment "rium" broken from the previous column; full-width title lines (DE DUODECIM ABUSIONIBUS / TRACTATUS / PERPERAM CYPRIANO ET AUGUSTINO...) printed across both columns between the opening lines and CAPUT PRIMUM, set above CAPUT PRIMUM by full_width in settle round 4; full-width heading STEPH. BALUZII NOTAE above the foot notes, set as the heading of the Footnotes; Baluze's notes at page foot set by pass 2; reference "(Matth. VI, 23)" unsure, the last digit is blurred and could be read as 25; "Evangelio" unsure, the type could be read as "Evangello"; "exiget" set as printed.
- other: a full-width band stands across cols 869/870 in mid-page: the 1 paragraph(s) above it in col 870 are set here, after the 1 above it in col 869 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
- other: the column opens with the end of the previous work (another unit); not set here: the unit begins at CAPUT PRIMUM.
- other (Q2): note (6) prints "Aug" without a full stop before "ubi".
- running head: 869 DE DUODECIM ABUSIONIBUS SAECULI. 870
- marginal letters: A ‹rium relegimus vobis› (previous work, gutter letter beside col 870); B ‹CAPUT PRIMUM.› (gutter letter beside col 870 'senex esse inveniatur'); C ‹raverit, a quo iterum doctore› (gutter letter beside col 870 'in pallorem mutatur'); D ‹vapulabit (Luc. XII, 47).› (gutter letter beside col 870 'semper cogitationes')
- old-edition numerals: (none)
- other: Full-width title band (three lines) set here above CAPUT PRIMUM per driver; the previous work's lines above the band (rium relegimus vobis ... amabilia,) are not set here (pointer only). Scripture numerals printed in small capitals, set as capitals. Paragraph of CAPUT II continues in col 870 ('senex esse inveniatur'). STEPH. BALUZII NOTAE heading set with the Footnotes.
senex esse inveniatur. Cui cum membra exterioris hominis veterascunt; vires animi, id est, interioris hominis membra, incrementa roboris non capiunt. Plus enim omnibus religioni operam dare senibus competit, quos praesentis saeculi florida aetas transacta deseruit. Sicut namq⟨u⟩e in lignis ipsa reproba arbor comparet, quae post flores fructus optimos cultori suo non exhibet; sic et in hominibus ipse reprobus est, quem flos juventutis deseruit, et tamen in sui corporis senectute, bonorum operum maturos fructus proferre parvipendit. Quid enim stolidius fieri potest; si mens ad perfectionem festinare non contendat, quando totius corporis habitus senectute confectus ad interitum properat? Dum oculi caligant, aures graviter audiunt, capilli fluunt, facies in pallorem mutatur, dentes lapsi numero minuuntur, cutis arescit, flatus non suaviter olet, pectus suffocatur, tussis cachinnat, genua trepidant, talos et pedes tumor inflat; etiam homo interior qui non senescit, his omnibus aggravatur. Et haec omnia ruituram jamjamque domum corporis cito praenuntiant. Quid ergo superest, nisi ut dum hujus vitae defectus appropinquat, nihil aliud cogitare quam quomodo futura habitatio prospere comprehendatur, quisque senex appetat? Juvenibus enim incertus hujus vitae terminus instat, senibus vero cunctis maturior ex hac luce exitus breviter concordat. Cavendae sunt ergo homini duae particulae, quae in illius carne non veterascunt, et totum hominem secum ad peccatum pertrahunt; cor videlicet et lingua: quia cor novas semper cogitationes machinari non desinit; lingua impigre loquitur, quodcumque machinari cor senserit. Caveat ergo senilis aetas, ne istae juvenescentes particulae totam sui harmoniam decipiant, et per res ineptas reliqui corporis gravitatem illudant. Unicuique
an old man is found to be. For while the members of his outer man grow old, the powers of his mind, that is, the members of the inner man, take on no increase of strength. For it befits the old above all to give their effort to religion, those whom the flowering age of the present world has passed and left behind. For just as among trees that tree shows itself worthless which after its flowers does not present excellent fruits to its cultivator, so too among men he is worthless whom the flower of youth has left, and who yet in the old age of his body thinks little of bringing forth the ripe fruits of good works. For what can be more foolish than that the mind should not strive to hasten to perfection when the whole frame of the body, worn out by old age, is hurrying to its end? While the eyes grow dim, the ears hear with difficulty, the hair falls out, the face turns to pallor, the teeth fall and grow fewer in number, the skin dries up, the breath does not smell sweet, the chest is choked, the cough cackles, the knees tremble, swelling puffs up the ankles and feet, even the inner man, who does not grow old, is weighed down by all these things. And all these foretell that the house of the body will soon, now at any moment, fall in ruin. What then remains, except that, while the failing of this life draws near, each old man should seek to think of nothing else than how the future dwelling may be happily attained? For to the young the end of this life presses on uncertainly, but with all the old a riper departure from this light shortly accords. So a man must beware of two small members which do not grow old in his flesh and drag the whole man with them into sin: namely the heart and the tongue; for the heart never ceases to devise new thoughts, and the tongue tirelessly speaks whatever the heart has felt itself devise. Let old age therefore beware lest these ever-youthful small members beguile its whole harmony, and through foolish things make sport of the gravity of the rest of the body. For each one
Editors' notes and page, col. 870
Page
- running head: …CIM ABUSIONIBUS SAECULI. 870 (left part cut off at image edge)
- marginal letters: A quaecumque bonae famae; B senex esse inveniatur; C in pallorem mutatur; D semper cogitationes machinari
- old-edition numerals: (none)
- other: full-width title lines between the first paragraph and "senex esse inveniatur" (…M ABUSIONIBUS SAECULI / …RACTATUS, / …O ET AUGUSTINO ADSCRIPTUS.) cut off at left edge, set under col 869 above CAPUT PRIMUM; second "s⟨i⟩" (before "qua laus") damaged type, prints s'; "namque" type damaged but legible; "harmoniam" looks like "barmoniam" in the image, probably blurred type (h reads as b elsewhere too), UNSURE; last word "Unicui-" split at column break; Baluzii Notae at page foot set under col 869
- other: the 1 paragraph(s) of this column above the full-width band are set under col 869 (reading order, moved on receipt)
- other: the word Unicuique was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 871
- running head: 869 DE DUODECIM ABUSIONIBUS SAECULI. 870
- marginal letters: A ‹quaecumque bonae famae› (previous work); B ‹senex esse inveniatur›; C ‹in pallorem mutatur›; D ‹semper cogitationes machinari›
- old-edition numerals: (none)
- other: Previous work's lines above the full-width title band (quaecumque bonae famae ... Amen.) not set here (pointer only). 'namq⟨u⟩e': the u is broken/missing in the type. Column ends with 'Unicui-' split at the break; the word stands whole here (Unicuique) and the English is mended across the break (For each one), settle round 5. STEPH. BALUZII NOTAE heading and notes set under col 869.
enim considerandum est, quid aetate eminenti dignum sit; ut hoc agat, quod nec vitam, nec aetatem, nec ministerium vile reddat.
must consider what befits an advanced age, so that he may do what renders neither his life, nor his age, nor his ministry vile.
CAPUT III.
Chapter III.
Tertius abusionis gradus est, adolescens sine obedientia; quo mundus a recto rationis ordine depravatur. Qualiter namque in senectute aliis ministerium imperabit, qui in adolescentia se senioribus obedientem exhibere contemnit? Unde et in proverbio apud veteres habetur, quod dominari nequeat, qui prius alicui servitutem praebere denegat. Propter quod et Dominus Jesus in temporibus suae carnis, dum adhuc ad legitimam aetatem doctoris non pervenerat, obedienter ministrationem parentibus suis praestitit. Sicut ergo in senibus sobrietas, et morum perfectio requiritur: ita etiam in adolescentibus, obsequium, et subjectio, et obedientia rite debetur. Quapropter et in mandatis legis primum in his quae ad homines pertinent, patris et matris honor imperatur, quia quamvis carnalis pater non supervixerit, aut indignus fuerit; alicui tamen patri digno et viventi, paternus honor usque ad dignam aetatem a filiis praebendus esse ostenditur. Quatuor etenim modis per Scripturas divinas patres vocantur; hoc est, natura, gente, admonitione, et aetate. De patre namque naturali Jacob ad Laban loquitur: Nisi timor patris mei Isaac adfuisset, tulisses omnia quae mea sunt (Gen. XXXI, 42). Gente vero pater dicitur, quando Dominus de rubo ad Moysen loquebatur: Ego sum, inquiens, Deus patrum tuorum, Deus Abraham, Deus Isaac, Deus Jacob (Exod. III, 6). Aetate autem et admonitione pariter pater dicitur, cum Moyses in cantico Deuteronomii loquitur: Interroga patrem tuum, et annuntiabit tibi; majores tuos, et dicent tibi (Deut. XXXII. 7). Quod si ergo naturalis pater superstes non fuerit, aut indignus fuerit; admonenti tamen aut seniori adolescentis obedientia praebenda erit. Quomodo ergo honoratus in senectute apparebit, qui disciplinae laborem in adolescentia non sustinuerit? Quodcumque etenim homo laboraverit, hoc et metet. Omnis namque disciplina in praesenti non videtur esse gaudii, sed moeroris; postea vero fructum pacatissimum exercitatio per eam reddet justitiae (Heb. XII, 11). Sicut ergo fructus non invenitur in arbore, in qua pampinus aut flos prius non apparuerit: sic et in senectute honorem legitimum assequi non poterit, qui in adolescentia disciplinae alicujus exercitatione non laboraverit. Disciplina igitur absque obedientia, qualiter fieri potest? Adolescens ergo sine disciplina, adolescens sine obedientia est:
The third degree of abuse is a young man without obedience, by which the world is perverted from the right order of reason. For how will he in old age command service of others, who in youth disdains to show himself obedient to his elders? Whence also it is held in a proverb among the ancients that he cannot rule who has first refused to render service to anyone. For which reason the Lord Jesus also, in the days of His flesh, while He had not yet reached the lawful age of a teacher, obediently rendered service to His parents. As therefore in old men sobriety and perfection of conduct is required, so also in young men compliance, and subjection, and obedience are duly owed. Wherefore also in the commandments of the law, first among those which pertain to men, honour of father and mother is commanded, because, although the carnal father may not have survived, or may have been unworthy, yet it is shown that paternal honour is to be rendered by sons to some father who is worthy and living, up to a worthy age. For in four ways are men called fathers throughout the divine Scriptures; that is, by nature, by nation, by admonition, and by age. For of a natural father Jacob speaks to Laban: Unless the fear of my father Isaac had been present, you would have taken all things that are mine (Gen. 31:42). But one is called father by nation when the Lord spoke from the bush to Moses, saying: I am the God of your fathers, the God of Abraham, the God of Isaac, the God of Jacob (Exod. 3:6). But one is called father by age and by admonition alike when Moses speaks in the canticle of Deuteronomy: Ask your father, and he will declare to you; your elders, and they will tell you (Deut. 32:7). If therefore the natural father has not survived, or has been unworthy, yet the young man's obedience must be rendered to one who admonishes him or to an elder. How then will he appear honoured in old age, who in youth has not borne the labour of discipline? For whatever a man has laboured at, this also he will reap. For all discipline for the present seems to be not of joy but of sorrow; but afterwards the exercise through it will yield the most peaceable fruit of justice (Heb. 12:11). As therefore fruit is not found on a tree on which vine-leaf or flower has not first appeared, so also he will not be able to attain lawful honour in old age who in youth has not laboured in the exercise of some discipline. Discipline, then, without obedience, how can it come about? A young man without discipline, therefore, is a young man without obedience:
Editors' notes and page, col. 871
Footnotes
Heading as printed: STEPH. BALUZII NOTAE. (Stephen Baluze's notes.) The notes are keyed by lemma, not by call letters; each label below gives the lemma. (printed under page 427)
(1) ‹anchor: Vile reddat› · lemma note, col 871 (no call printed)
Vile reddat. Duo codices mss. vilescat.
"Vile reddat" (should make cheap): two manuscripts have "vilescat" (should grow cheap).
(printed under page 427)
(2) ‹anchor: Ministerium aliis imperabit› · lemma note, col 871
Ministerium aliis imperabit. Apud Aug. ministrari sibi sperabit.
"Ministerium aliis imperabit" (will command service of others): in Augustine, "ministrari sibi sperabit" (will hope to be served).
(printed under page 427)
(3) ‹anchor: Usque ad dignam› · lemma note, col 871
Usque ad dignam. Usque ad perfectam et dignam. Aug.
"Usque ad dignam" (up to a worthy [age]): "up to a full and worthy [age]", Augustine.
(printed under page 427)
(4) ‹anchor: Aut seniori› · lemma note, col 871
Aut seniori. Sic cod. Reg. admonenti seniori edit. Paulo post delevimus ante crucis ignominiam haec verba mortem autem quae desunt in duobus mss. et apud Aug.
"Aut seniori" (or to an elder): so the Royal manuscript; the editions have "admonenti seniori" (to an admonishing elder). A little later we have deleted before "crucis ignominiam" (the shame of the cross) the words "mortem autem" (but death), which are lacking in two manuscripts and in Augustine.
(printed under page 427)
(5) ‹anchor: Adolescens ergo sine disciplina› · lemma note, col 871
Adolescens ergo sine disciplina. Contra apud Augustinum : Adolescens ergo sine obedientia, adolescens sine disciplina est.
"Adolescens ergo sine disciplina" (a youth, then, without discipline): conversely in Augustine: "A youth, then, without obedience is a youth without discipline."
(printed under page 427)
(6) ‹anchor: Usus sui› · lemma note, col 872
Usus sui. Conservationis suae cod. Colb.
"Usus sui" (of his own use): "conservationis suae" (of his own preservation), Colbert manuscript.
(printed under page 427)
(7) ‹anchor: In thesauris tuis, quod› · lemma note, col 872
In thesauris tuis, quod. Sic cod. Reg. in thesauris suis qui edit. in thesauris tuis quod pauperi prodesse potest, Aug.
"In thesauris tuis, quod" (in your treasuries, what): so the Royal manuscript; the editions have "in thesauris suis qui" (in his treasuries, who); "in your treasuries what can profit the poor man", Augustine.
(printed under page 427)
(8) ‹anchor: Perennem› · lemma note, col 872
Perennem. Deest apud Aug.
"Perennem" (everlasting): lacking in Augustine.
(printed under page 427)
(9) ‹anchor: Tuae dilectioni› · lemma note, col 872
Tuae dilectioni. Sic cod. Reg. suae ditioni edit. tuae ditioni Aug.
"Tuae dilectioni" (to your love): so the Royal manuscript; the editions have "suae ditioni" (to his dominion); Augustine "tuae ditioni" (to your dominion).
(printed under page 427)
(10) ‹anchor: Quod mundus minime posse› · lemma note, col 872
Quod mundus minime posse. Sic Aug. et cod. Col- (continues)
"Quod mundus minime posse" (which the world [is not doubted] to be by no means able): so Augustine and the Col[bert] manuscript (continues)
(printed under page 427)
Page
- running head: 871 LIBER (rest of the running head cut off at the image edge)
- marginal letters: A que enim considerandum est; B Sicut ergo in senibus sobrietas; C Aetate autem et admonitione; D qui non poterit, qui in adolescentia
- old-edition numerals: (none)
- other: column begins with the fragment "que" of a word broken from col. 870 (likely ne-que); "Isaac" in Gen. quotation shows a speck/accent over the c, set as Isaac; "(Deut. XXXII. 7)" printed with a full stop, kept as printed; the right-hand column (872) is cut off at the image edge and not set; the "STEPH. BALUZII NOTAE" at the page foot (Vile reddat ... Adolescens ergo sine disciplina) are left for the later pass.
quoniam et ipsa obedientia, quae omnium disciplinarum mater est, magna exercitatione indiget; quae sui normam studii in Christo Domino sumpsit, qui obediens patri usque ad mortem, crucis ignominiam libenter sustinuit.
because obedience itself too, which is the mother of all disciplines, needs great exercise; and it took the pattern of its pursuit from Christ the Lord, Who, obedient to the Father even unto death, willingly endured the ignominy of the cross.
CAPUT IV.
Chapter IV.
Quartus abusionis gradus est, dives sine eleemosyna; qui superflua usus sui quae custodienda in posterum recondit, indigentibus et nihil habentibus non distribuit: per quod efficitur, ut dum in terra quaesita diligenti cura custodit, coelestis patriae perennem thesaurum amittat. Ad quem thesaurum Dominus Jesus adolescentem divitem, qui eum de perfectione interrogaverat, ita respondens invitavit: Si vis perfectus esse, vade et vende omnia quae habes, et da pauperibus, et veni, sequere me, et habebis thesaurum in coelo (Matth. XIX, 21). Quem thesaurum nullus umquam hominum habere potest, nisi qui pauperibus solatia praestat, aut per seipsum pauper est. Non ergo dormiat in thesauris tuis, quod pauperes dormire non sinit. Dives namque etsi multa congregaverit, his frui solus nequaquam poterit; quia unius hominis natura multis rebus non succurrit. Quid ergo stultius est quam propter unius hominis victum et vestitum, totam regni coelestis perdere perennem jucunditatem, et aeternos inferni cruciatus, absque consolationis praestolatione subire? Quod igitur aliquando per necessitatem amittendum est, pro aeterna remuneratione sponte distribuendum est. Omnia enim quae videntur, temporalia sunt, quae non videntur aeterna sunt (II Cor. V, 18). Quamdiu namque temporales sumus, temporalibus temporalia deserviunt, et cum hinc transierimus, aeternis aeterna solatia praestabuntur. Idcirco non debemus diligere ea quae non semper habebimus; praesertim cum expertem rationis avarum divitem, thesauri sui et agri, et omnia quae habet, ostendant; quia toto cordis intuitu illas res amat quae numquam se diligunt. Si enim aurum et argentum, et agros, et vestimenta, et cibos, et metalla, et bruta animalia quis dilexerit, haec omnia vicem sibi amoris rependere non posse, ipsa rerum natura ostendit. Quid ergo a ratione longius est quam diligere, quod te amare non valet; et negligere illum, qui tuae dilectioni cum dilectione omnia praebet? Propter hoc igitur non diligi mundus, sed diligi proximus a Deo praecipitur; quia proximus vicem sui amoris potest rependere, quod mundus minime posse non dubitatur. Sic enim inimicum esse diligendum Dominus praecepit,
The fourth degree of abuse is the rich man without almsgiving, who hoards away the surplus of his own use, to be kept for the future, and does not distribute it to the needy and those who have nothing: by which it comes about that, while he guards with diligent care the things acquired on earth, he loses the everlasting treasure of the heavenly fatherland. To this treasure the Lord Jesus invited the rich young man, who had questioned Him about perfection, answering him thus: If you wish to be perfect, go and sell all that you have, and give to the poor, and come, follow Me, and you will have treasure in heaven (Matt. 19:21). This treasure no one among men can ever possess, except him who furnishes comforts to the poor, or is himself poor. Let not, then, that sleep in your treasuries which does not allow the poor to sleep. For the rich man, even if he has gathered together many things, will by no means be able to enjoy them alone; because the nature of one man does not suffice for many things. What, then, is more foolish than, for the sake of one man's food and clothing, to lose the whole everlasting delight of the heavenly kingdom, and to undergo the eternal torments of hell without the expectation of consolation? What, therefore, must at some time be lost through necessity, should be distributed of one's own accord for an eternal reward. For all things that are seen are temporal, the things that are not seen are eternal (2 Cor. 5:18). For as long as we are temporal, temporal things serve temporal beings, and when we have passed from here, eternal comforts will be furnished to eternal beings. Therefore we ought not to love those things which we shall not always have; especially since his treasures and fields, and all things that he has, show the avaricious rich man to be devoid of reason; because with the whole gaze of his heart he loves those things which never love him. For if anyone has loved gold and silver, and fields, and garments, and foods, and metals, and brute animals, the very nature of things shows that all these cannot repay him in return for his love. What, then, is further from reason than to love what cannot love you, and to neglect Him Who, with love, supplies all things to your love? For this reason, therefore, it is commanded by God that the world is not to be loved, but the neighbour is to be loved; because the neighbour can repay love in return for his love, which the world, it is not doubted, can by no means do. For thus the Lord commanded that the enemy is to be loved,
Editors' notes and page, col. 872
Page
- running head: LIBER (cut off at the left edge) 872
- marginal letters: A quoniam et ipsa obedientia; B vis perfectus esse; C temporalia sunt, quae non videntur; D ni cum dilectione / non diligi mundus (letter stands between these two lines)
- old-edition numerals: (none)
- other: scripture reference printed (II Cor. V, 18); the quoted verse is 2 Cor. 4:18, kept as printed. Column ends mid-sentence at "praecepit,". The heading "...I. BALUZII NOTAE." and the editors' notes below it at the page foot (beginning "stinum: Adolescens ergo sine obedientia") were not set; they are left for the apparatus pass, and the heading's left part is cut off at the image edge. The left-column fragments visible in the images belong to column 871 and were not set.
ut illa dilectio amicum illum ex inimico efficiat. Quisquis ergo dives cupidus vult aeternas habere divitias, distribuendo egenis praestet interim non mansuras. Si enim quod diligit non vendit, nemo potest emere quod cupit. Avari namque ideo in judicio a rectissimo judice nuncupantur maledicti, quia qui praeteribant eorum habitacula non dicebant: Benedictio Domini super vos, benediximus vobis in nomine Domini (Psal. CXXVIII, 8). Infelices ergo sunt avari divites, qui propter res transitorias, in aeternam damnationem dilabuntur; et e contrario: Beati sunt misericordes, quia misericordiam consequentur (Matth. V, 7). Felix est ergo misericors, dum in hac virtute non substantiam, sed affectum Deus requirit.
so that that love may make that man a friend out of an enemy. Whoever, therefore, being rich and covetous, wishes to have eternal riches, let him meanwhile, by distributing to the needy, bestow the riches that will not last. For if he does not sell what he loves, no one can buy what he desires. For the avaricious are called accursed at the judgement by the most righteous Judge for this reason, that those who passed by their dwellings did not say: The blessing of the Lord be upon you; we have blessed you in the name of the Lord (Ps. 128:8). Unhappy, therefore, are the avaricious rich, who on account of transitory things slip down into eternal damnation; and on the contrary: Blessed are the merciful, for they shall obtain mercy (Matt. 5:7). Happy, therefore, is the merciful man, since in this virtue God requires not substance but disposition.
CAPUT V.
Chapter V.
Quintus abusionis gradus est, femina sine pudicitia. Sicut enim omnes bonos mores procurat et custodit in viris prudentia, sic et in feminis cunctos honoris actus nutrit et fovet et custodit pudicitia. Pudicitia namque castitatem custodit, avaritiam refraenat, lites devitat, iram mitigat, libidinem occupat, cupiditatem temperat, lasciviam castigat, ebrietatem cavet, verba non multiplicat, gulae concupiscentias purgat, furtum omnino damnat. Quid plura? Omnia vitia restringit; et omnes virtutes, et quidquid coram Deo et bonis hominibus laudabile est nutrit. Impudica namque vita nec laudem ab hominibus in praesenti saeculo, nec remunerationem a Deo exspectat in futuro. Pudica vero vita, famam bonam inter homines habet, et de spe futurae beatitudinis gaudet. Praesentibus semetipsam imitabilem facit, posteris memoriam amabilem relinquit. Bonis semper moribus delectatur et consentit, et assiduis Scripturarum meditationibus et eloquiis animam vegetat. Bonorum praecedentium exempla custodit, et inseparabilia perfectis contubernia nectit. Duobus ergo modis constat verae pudicitiae exercitatio, id est corporis habitu et superficie et animi affectu interno. Per exteriorem modum coram Deo, providemus opera bona. Pudicitia namque corporis est, alienas res non appetere, et omnem immunditiam devitare, ante horam congruam non gustare velle, risum non excitare, verba vana et falsa non loqui; habitum per omnia ordinatum, compositionemque convenientem tam capillorum quam vestium, sicut decet, habere; cum indignis contubernia non inire; supercilioso intuitu neminem aspicere, vagari oculos non permittere; pompatico et illecebroso gressu non incedere; nulli inferior in incoepto bono opere apparere, nulli contumeliam
The fifth degree of abuse is a woman without modesty. For just as prudence procures and guards all good morals in men, so also in women modesty nourishes and fosters and guards all acts of honour. For modesty guards chastity, restrains avarice, avoids quarrels, mitigates anger, forestalls lust, tempers cupidity, chastises wantonness, guards against drunkenness, does not multiply words, purges the desires of the gullet, utterly condemns theft. What more? It restrains all vices; and it nourishes all virtues, and whatever is praiseworthy before God and good men. For an immodest life expects neither praise from men in the present age nor reward from God in the future. But a modest life has a good reputation among men, and rejoices in the hope of future blessedness. It makes itself worthy of imitation to those present, and leaves to posterity a lovable memory. It always delights in and assents to good morals, and quickens the soul with assiduous meditations on and discourses of the Scriptures. It keeps the examples of the good who have gone before, and binds inseparable companionship with the perfect. The exercise of true modesty therefore consists in two ways, that is, in the bearing and outward surface of the body and in the inner disposition of the mind. By the outer way we provide good works before God. For modesty of the body is this: not to covet the things of others, and to avoid all uncleanness, not to want to taste [food] before the fitting hour, not to provoke laughter, not to speak vain and false words; to have one's dress ordered in all respects, and a becoming arrangement both of the hair and of the garments, as is fitting; not to enter into companionship with the unworthy; to look at no one with a haughty gaze, not to let the eyes wander; not to walk with a pompous and enticing gait; to appear inferior to no one in a good work once begun, on no one insult
Editors' notes and page, col. 873
Footnotes
Heading as printed: STEPH. BALUZII NOTAE. (Stephen Baluze's notes.) The notes are keyed by lemma, not by call letters; each label below gives the lemma. (A stray superscript mark after "aspicere" in col 873 has no footnote. The signature line "PATROL. IV. S. CYPRIAN." and sheet number "28" are printer's marks, not notes.) (printed under page 428)
(1) ‹anchor: Quod mundus minime posse› · lemma note (continued from page 427)
(continued) bert. Quod mundus non potest, vel minime non posse dubitatur edit. Paulo post legimus ex cod. Colbert. cupidus vult, pro cupidus qui vult.
(printed under page 428)
(2) ‹anchor: Purgat› · lemma note, col 873
Purgat. Oppugnat Aug.
"Purgat" (purges): "Oppugnat" (attacks), Augustine.
(printed under page 428)
(3) ‹anchor: Animam vegetat› · lemma note, col 873
Animam vegetat. Animum figit Morel. et duo codices mss.
"Animam vegetat" (quickens the soul): "Animum figit" (fixes the mind), Morel and two manuscripts.
(printed under page 428)
(4) ‹anchor: Nulli inferior› · lemma note, col 873
Nulli inferior. Duo codices mss. Nullo inferior incoepto.
"Nulli inferior" (inferior to no one): two manuscripts have "Nullo inferior incoepto" (inferior in no undertaking).
(printed under page 428)
(5) ‹anchor: Debilium› · lemma note, col 873
Debilium. Aug. vilium.
"Debilium" (of the weak): Augustine has "vilium" (of the base).
(printed under page 428)
(6) ‹anchor: Amicitia› · lemma note, col 874
Amicitia. Duo codices mss. amica.
"Amicitia" (friendship): two manuscripts have "amica" (friend).
(printed under page 428)
(7) ‹anchor: Quam animi› · lemma note, col 874
Quam animi. Addunt editi indiget ante has voces, et bonis moribus ante exerceri. Secutus sum duos codices mss.
"Quam animi" (as of the soul): the editions add "indiget" (needs) before these words, and "bonis moribus" (by good conduct) before "exerceri" (to be exercised). I have followed two manuscripts.
(printed under page 428)
(8) ‹anchor: Fortitudo› · lemma note, col 874
Fortitudo. Aug. Dominandi virtus.
"Fortitudo" (strength): Augustine has "Dominandi virtus" (the power of ruling).
(printed under page 428)
(9) ‹anchor: Judicis› · lemma note, col 874
Judicis. Sic duo codices mss. pro judicii, quod erat in editis.
"Judicis" (of a judge): so two manuscripts, for "judicii" (of judgement), which stood in the editions.
(printed under page 428)
(10) ‹anchor: Ferociter› · lemma note, col 874
Ferociter. Deest apud Aug.
"Ferociter" (fiercely): lacking in Augustine.
(printed under page 428)
Page
- running head: DE DUODECIM ABUSIONIB[...] (cut off at the image edge)
- marginal letters: A ‹ut illa dilectio amicum›; B ‹CAPUT V. / Quintus abusionis gradus› (letter stands between these lines); C ‹inter homines habet›; D ‹lorum quam vestium›
- old-edition numerals: (none)
aut ruborem incutere, neminem blasphemare, senes non irridere, bonis non invidere, meliori non controversari; de his quae ignoras, non tractare, et ea quae scis non omnia proferre: haec enim proximis amabilem hominem reddunt, et Deo acceptabilem faciunt. Pudicitia enim animae est, plus propter Dei oculos quam hominum omnia bona facere; appetitiones turpium cogitationum com⟨p⟩escere; omnes meliores se esse aestimare, nemini invidere; de semetipso nihil confidere, Dei semper auxilio res omnes committere, ante Dei oculos semetipsum constituere, haeretica pravitate sensum non maculare, catholicis per omnia consentire; Deo soli adhaerere, castitatem aeternae mentis Deo Christo offerre; omnia coepta opera bona mortis tantum termino finire; praesentes tribulationes animi fortitudine negligere, parvipendere; in terra praeter proximos nihil amare, cuncti amoris thesaurum in coelo constituere, et pro omni bono actu mercedem a Deo in coelestibus sperare. Pudicitia ornamentum nobilium est, exaltatio humilium, nobilitas ignobilium, pulchritudo debilium, prosperitas laborantium, solamen moerentium, augmentum omnis pulchritudinis, decus religionis, defensio criminum, multiplicatio meritorum, creatoris omnium Dei amicitia.
or shame to inflict, to blaspheme no one, not to mock the old, not to envy the good, not to dispute with one's better; not to treat of the things you do not know, and not to bring out all the things you do know: for these things render a person lovable to his neighbours and make him acceptable to God. For it is the modesty of the soul to do all good things more for the sake of the eyes of God than of men; to restrain the cravings of base thoughts; to judge all others to be better than oneself, to envy no one; to trust nothing in oneself, always to commit all things to the help of God, to set oneself before the eyes of God, not to stain one's understanding with heretical depravity, to agree with catholics in all things; to cleave to God alone, to offer to God Christ the chastity of an eternal mind; to bring all good works once begun to their finish only at the end set by death; to disregard and make light of present tribulations by fortitude of mind; on earth to love nothing besides one's neighbours, to set the treasure of all love in heaven, and for every good act to hope for a reward from God in the heavenly places. Modesty is the ornament of the noble, the exaltation of the lowly, the nobility of the ignoble, the beauty of the weak, the prosperity of those who toil, the solace of those who mourn, the increase of all beauty, the glory of religion, the defence against crimes, the multiplication of merits, the friendship of God the creator of all things.
CAPUT VI.
Chapter VI.
Sextus abusionis gradus est dominus sine virtute, quia nihil proficit dominandi habere potestatem, si dominus ipse non habeat virtutis rigorem. Sed hic virtutis rigor, non tam exteriori fortitudine, quae et ipsa saecularibus dominis necessaria est, quam animi interiori fortitudine, exerceri debet. Saepe enim dominandi per animi negligentiam perditur fortitudo, sicut in Heli sacerdote factum fuisse comprobatur; qui dum severitate judicis peccantes filios non coercuit, in eorum vindictam, Dominus velut consentienti ferociter non pepercit. Tria ergo necessaria hos qui dominantur habere oportet: terrorem scilicet, et ordinationem, et amorem. Nisi enim ametur dominus pariter et metuatur, ordinatio illius constare minime potest. Per beneficia ergo et affabilitatem procuret ut diligatur, et per justas vindictas, non propriae injuriae, sed legis Dei, studeat ut metuatur. Propterea quoque, dum multi pendent in eo, ipse Deo adhaerere debet, qui illum in ducatum constituit; qui ad portanda mul⟨t⟩orum onera, ipsum veluti fortiorem solidavit. Paxillus enim nisi bene fortiter firmetur, et alicui fortiori adhaereat, omne quod in eo pendet cito labitur; et ipse solutus
The sixth degree of abuse is a lord without virtue, because it profits nothing to have the power of ruling if the lord himself does not have the rigour of virtue. But this rigour of virtue ought to be exercised not so much by outward strength, which itself is also necessary for secular lords, as by inward strength of mind. For often the strength of ruling is lost through negligence of mind, as is proved to have happened in the case of Eli the priest; for when he did not restrain his sinning sons with the severity of a judge, the Lord, in vengeance for them, fiercely did not spare him, as one who consented. Therefore those who rule must have three necessary things: namely terror, and order, and love. For unless the lord is loved and feared alike, his order can by no means stand firm. Let him therefore by benefits and affability see to it that he is loved, and by just punishments, not of injury to himself but of injury to the law of God, let him strive to be feared. For this reason too, since many depend on him, he himself ought to cleave to God, Who set him in leadership; Who, for the bearing of the burdens of many, made him firm as one stronger. For unless a peg is very strongly fixed and cleaves to something stronger, everything that hangs on it quickly slips down; and it itself, loosened,
Editors' notes and page, col. 874
Page
- running head: CIM ABUSIONIBUS SÆCULI. (cut off at left edge; column number 874)
- marginal letters: A ‹meliam aut ruborem incutere›; B ‹tribulationes animi fortitudine›; C ‹rem. Sed hic virtutis rigor›; D ‹eo, ipse Deo adhaerere debet›
- old-edition numerals: (none)
- other: column begins with "meliam", the rest of "contu-" broken from the previous column; "com⟨p⟩escere": p damaged; "mul⟨t⟩orum": t damaged; "necessaria est" printed with a stray hyphen-like mark between the words (UNSURE, set as two words); the paragraph "Pudicitia ornamentum..." appears not indented, so it is kept in the preceding paragraph (UNSURE); Baluze's notes (PH. BALUZII NOTAE) at the page foot and printer's signature 28 not set; no editors' matter in this column
a rigore suae firmitatis, cum oneribus ad terram delabitur. Sic et princeps nisi suo Conditori pertinaciter adhaeserit, et ipse, et omne quod continet, cito deperit. Quidam namque per dominandi officium plus Deo appropinquant, quidam imposito sibi dignitatis honore deteriores fiunt. Moyses namque, accepto populi ducatu, familiarius Dei locutionibus utebatur: Saul vero, filius Cis, postquam sceptra regni suscepit, per inobedientiae superbiam Deum offendit. Rex Salomon postquam patris sui David sedem obtinuit, Deus illum ultra omnes mortales velut ad innumerosi populi gubernationem sapientiae munere ditavit. E contrario vero Hieroboam, servus Salomonis, postquam regni domus David occupavit partem, ad idolorum cultum decem tribus Israel, quae erant in parte Samariae, diverterat. Per quae exempla evidenter ostenditur, quosdam in sublimiori statu ad majorem perfectionem crescere, quosdam vero per supercilium dominationis ad deteriora defluere. Per quod utrumque intelligitur eos qui ad meliora transcendunt, per virtutem animi et Dei auxilium posse id facere, et eos qui ad deteriora devertuntur, per mentis imbecillitatem pariter et negligentiam errare. Unde et dominum absque virtute fieri non decet, qui virtutem sine Dei auxilio nullatenus habet. Qui etenim multa tuetur, si non habet fortitudinem animi, non valet id agere, quoniam magna magnis infestationibus, vel adversitatibus solent laborare. Omnis ergo qui praeest, hoc primitus animi tota intentione procuret, ut per omnia de Dei adjutorio omnino non dubitet. Si namque coeperit in actibus suis auxiliatorem habere Dominum dominorum, nullus hominum contemptui poterit habere ejus dominatum: Non enim est potestas nisi a Deo (Rom. XIII). Ipse enim elevat de stercore egenum, et sedere facit cum principibus populi sui, et deponit potentes de sede, et exaltat humiles; ut subditus fiat omnis mundus Deo et egeat gloria Dei.
from the rigour of its firmness, slips down to the ground with its burdens. So too a prince, unless he cleaves steadfastly to his Maker, both he himself and all that he holds quickly perish. For some through the office of ruling draw nearer to God, while some become worse through the honour of the dignity laid upon them. For Moses, having received the leadership of the people, enjoyed more familiar converse with God; but Saul, the son of Kish, after he took up the sceptre of the kingdom, offended God through the pride of disobedience. King Solomon, after he obtained the seat of his father David, God enriched him beyond all mortals with the gift of wisdom, as if for the governance of a numberless people. On the contrary, Jeroboam, the servant of Solomon, after he seized part of the kingdom of the house of David, had turned aside the ten tribes of Israel, which were in the region of Samaria, to the worship of idols. By these examples it is plainly shown that some in a loftier station grow to greater perfection, while others through the haughtiness of lordship slide down to worse things. By both of these it is understood that those who rise to better things are able to do so through strength of mind and the help of God, and that those who turn aside to worse things go astray through weakness of mind and negligence alike. Hence it is not fitting that one become a lord without virtue, who without the help of God has no virtue at all. For he who has charge of many things, if he does not have fortitude of mind, is not able to do it, since great things are wont to labour under great assaults or adversities. Let everyone, therefore, who presides see to this first of all with the whole intent of his mind, that in all things he never doubt the aid of God. For if in his acts he begins to have the Lord of lords as his helper, no man will be able to hold his rule in contempt: For there is no power except from God (Rom. 13). For He raises the needy from the dung, and makes him sit with the princes of His people, and He puts down the mighty from their seat, and exalts the humble; that the whole world may become subject to God and may stand in need of the glory of God.
CAPUT VII.
Chapter VII.
Septimus abusionis gradus est Christianus contentiosus, qui, cum participationem nominis Christi per fidem et Baptismum susceperit, contra Christi dicta et propositum, mundi caduca delectamenta diligit. Omne enim de quo contenditur, aut propter propriam ejus rei dilectionem de qua agitur, aut propter alterius amorem, quae sub odiosa specie latet, appetitur. Quemadmodum, verbi gratia, bellum animoso compugnantium conflictu cum odiosa res sit, propter amorem victoriae et libertatis peragitur; et multae aliae dilectae species, sub odioso labore vel formidine, satis contentiose expetuntur. Unde patenter intelligitur nihil contendi posse, nisi propter dilectionem, speratam scilicet et subsequentem amabilem remunerationem. Qui igitur de mundo praesente
The seventh degree of abuse is the contentious Christian, who, though he has received a share in the name of Christ through faith and Baptism, loves the perishable delights of the world, against the sayings and purpose of Christ. For everything about which there is contention is sought either for the love of the very thing that is in question, or for the love of something else, which lies hidden under a hateful appearance. As, for example, war, though it is a hateful thing through the spirited clash of combatants, is waged for the love of victory and liberty; and many other beloved things are sought quite contentiously under hateful toil or fear. Hence it is plainly understood that nothing can be contended for except for love, namely of a hoped-for and subsequent lovable reward. He, therefore, who about the present world
Editors' notes and page, col. 875
Footnotes
Heading as printed: STEPH. BALUZII NOTAE. (Stephen Baluze's notes.) The notes are keyed by lemma, not by call letters; each label below gives the lemma. (printed under page 429)
(1) ‹anchor: Transcendunt› · lemma note, col 875 (no call printed)
Transcendunt. Sic cod. Colb. Condescendunt edit.
"Transcendunt" (pass beyond): so the Colbert manuscript; the editions have "Condescendunt" (come down together).
(printed under page 429)
(2) ‹anchor: Egeat gloria› · lemma note, col 875
Egeat gloria. Sic Morel. et duo mss. : egeat omnis gloriae in aliis.
"Egeat gloria" (may stand in need of glory): so Morel and two manuscripts; in others, "egeat omnis gloriae" (may all stand in need of glory).
(printed under page 429)
(3) ‹anchor: Invicem› · lemma note, col 876
Invicem. Hanc vocem addidi ex duobus mss. Morel. et Aug.
"Invicem" (one another): I have added this word from two manuscripts, Morel, and Augustine.
(printed under page 429)
Page
- running head: 875 LIBER (rest of the running head cut off at the image edge)
- marginal letters: A ‹a rigore suae firmitatis›; B ‹in parte Samariae, diverterat›; C ‹dubitet. Si namque›; D ‹pter propriam ejus rei›
- old-edition numerals: (none)
- other: "de Dei adjutorio" — the de appears to carry a speck/accent (dè), set as de; "Hieroboam" initial H blurred (looks like Il), set as Hieroboam; full-width line "STEPH. BALUZII ..." above the page-foot notes, cut off at the right edge, not set; Baluze's notes at the page foot (Transcendunt..., Egeat gloria...) left for the later pass; last word prae- split at the column break
ex quacumque causa contendit, perspicue ostendit quod illum diligit. Quomodo ergo mundum dil⟨i⟩gi per Joannem Spiritus sancti sermones interdicunt, qui ait: Nolite diligere mundum, neque ea quae in mundo sunt (1 Joan. II, 15). Mundi enim amor et Dei pariter in uno corde cohabitare non possunt, quemadmodum iidem oculi coelum pariter et terram nequaquam conspiciunt. Sed requirendum est si vere in mundo aliquid sit quod amari debeat, et quis sit ille mundus, quem diligi divina eloquia vetant. Terra ergo cum nascentibus ex ea, et metallis, et animantibus, et pulchritudine vestium, et oblectationibus ciborum, et iis quae ad haec pertinent, non diligi praecipitur; sed proximus, propter quem haec omnia facta sunt, amari jubetur. H⟨ae⟩c enim omnia praedicta, velut non mansura, ad coelestem patri⟨a⟩m pergentes concomitari nequeunt. Proximi vero velut mansuri regis cohaeredes, semetipsos licenter invicem diligunt. Quod ergo semper in mundo non manet, et cum mundo pariter deficiet, et ipse mundus non amari praecipitur; proximus autem, qui est pars regni coelestis, in terra et inter ima elementa, a regni coelorum appetitoribus non incongrue amatur, dum in suprema illa patria in aeternum cohaeres habebitur. Propterea vero mundus praesens non diligi imperatur, ne a Dei dilectione alienus, saeculi dilector quisque efficiatur. Non ergo debet contendi, quod non licet amari. Igitur Christianus, qui nominis Christi similitudinem tenet, morum quoque ejus similitudinem habere debet. Christianus enim nemo recte dicitur, nisi qui Christo moribus coaequatur. De Christo vero per Prophetam ita scribitur: Ecce filius meus quem elegi, electus meus, complacuit in illo sibi anima mea: ponam Spiritum meum super eum. Non contendet, neque clamabit, neque audiet aliquis in platea vocem ejus (Is. XLII, 1; Matth. XII, 18). Ecce Christus non contendit, neque clamavit: et tu si morum Christi similitudinem tenere cupis, ne contendas, ne abusivus in Ecclesia Christianus existas. Suis enim sectatoribus Christus praecepit: Nolite vocari rabbi; unus est enim pater vester, qui in coelis est. Omnes enim vos fratres estis (Matth. XXIII, 8), quibus ad supplicandum imperavit, cum dicit: Sic autem orabitis: Pater noster qui in coelis, sanctificetur nomen tuum (Matth. VI, 9). Frustra ergo contendit patrem se habere in terra, qui patrem et patriam profitetur se h⟨a⟩bere in coelo. Cujus patriae nemo possessor efficitur, nisi qui de terrenae patriae contentione securus habetur.
contends for any cause whatever plainly shows that he loves it. How, then, do the words of the Holy Spirit through John forbid the world to be loved, when he says: Do not love the world, nor the things which are in the world (1 John 2:15)? For love of the world and love of God cannot dwell together alike in one heart, just as the same eyes can by no means look upon heaven and earth alike. But it must be asked whether there truly is anything in the world which ought to be loved, and which is that world which the divine utterances forbid to be loved. The earth, then, with the things that spring from it, and metals, and living creatures, and beauty of garments, and delights of foods, and the things that pertain to these, we are commanded not to love; but the neighbour, for whose sake all these things were made, we are ordered to love. For all the aforesaid things, as not destined to last, cannot accompany those journeying to the heavenly fatherland. But neighbours, as co-heirs of the King, destined to last, freely love one another. Therefore that which does not remain for ever in the world, and will fail together with the world, and the world itself, we are commanded not to love; but the neighbour, who is a part of the heavenly kingdom, is not unfittingly loved on earth and among the lowest elements by those who seek the kingdom of heaven, since in that supreme fatherland he will be held a co-heir for eternity. For this reason, moreover, we are ordered not to love the present world, lest anyone, estranged from the love of God, become a lover of the age. Therefore one ought not to contend for what it is not lawful to love. Accordingly the Christian, who bears the likeness of Christ's name, ought also to have the likeness of His conduct. For no one is rightly called a Christian except one who is made equal to Christ in conduct. And of Christ it is written through the Prophet thus: Behold My son whom I have chosen, My chosen one, My soul has been well pleased in Him; I will put My Spirit upon Him. He will not contend, nor will He cry out, nor will anyone hear His voice in the street (Isa. 42:1; Matt. 12:18). Behold, Christ did not contend, nor did He cry out: and you, if you desire to hold the likeness of Christ's conduct, do not contend, lest you prove an abusive Christian in the Church. For Christ commanded His followers: Do not be called rabbi; for one is your father, who is in heaven. For you are all brothers (Matt. 23:8), and He ordered them how to pray, when He says: Thus, then, you shall pray: Our Father who [art] in heaven, hallowed be Thy name (Matt. 6:9). In vain, therefore, does he contend to have a father on earth who professes that he has a father and a fatherland in heaven. Of which fatherland no one becomes a possessor except one who is held to be free from contention over an earthly fatherland.
CAPUT VIII.
Chapter VIII.
Octavus abusionis gradus est, pauper superbus, qui, nihil habens, in superbiam extollitur: cum e contrario divitibus saeculi non superbe sapere per apostolum Paulum imperetur. Quid ergo stolidius potest fieri quam illum qui per infirmam
The eighth degree of abuse is the proud poor man, who, having nothing, is lifted up into pride: whereas, on the contrary, the rich of the age are commanded through the apostle Paul not to be haughty-minded. What, then, can be more foolish than for that one who through weak
Editors' notes and page, col. 876
Page
- running head: LIBER ... 876 (left part of the running head cut off at the image edge)
- marginal letters: A ‹sente ex quacumque causa›; B ‹praedicta, velut non mansura›; C ‹dicitur, nisi qui Christo›; D ‹qui patrem et patriam›
- old-edition numerals: (none)
- other: column begins with the word fragment "sente" broken from the previous column (probably praesente); gaps in the type supplied in "dil⟨i⟩gi", "H⟨ae⟩c", "patri⟨a⟩m", "h⟨a⟩bere"; the "1" in (1 Joan. II, 15) is printed as a figure and the verse number is blurred, read as 15; ligatures read as œ in coelum/coelestem/coelis/coelorum/coelo and as æ elsewhere, UNSURE on the blurred ones; Baluze's note at the page foot (Invicem...) not set
miseriam velut in terram abjectus, extremus et humilis incedere et contristari debuerat, supercilioso superbiae tumore inflatam mentem contra Deum erigere? Per quod vitium lapsi corruerunt, qui in summo coeli conditi erant culmine. Quid ergo vult quasi potens in terra superbire, qui prae omnibus hominibus debuerat humilis apparere? Sed, ne de paupertate sua tristitiam habeant, quid a Deo recepturi sint pauperes attendant; ipse enim inquit: Beati pauperes spiritu, quoniam ipsorum est regnum coelorum (Matth. V, 3). Recta namque dispensatione misericors judex coeli regnum illis committit quibus regni terrarum participationem inter mortales abstulit, ut ipse dives in coeli sede appareat qui in terra penitus nihil procurat. Cavendum ergo pauperibus est ne, dum per egestatem et necessitatem terrenum regnum praetereunt, per mentis etiam impudentiam coelorum regna amittant. Cum enim Dei dispensatione paupertatem necessariam acceperunt, in ipsorum arbitrio pendet utrum pauperes spiritu sint. Non quibuscumque namque pauperibus coeli regna promittuntur, sed his tantummodo in quibus divitiarum inopiam animorum humilitas comitatur. Pauper enim humilis pauper spiritu appellatur, qui, cum egenus foris cernitur, numquam in superbiam elevatur; quoniam ad appetenda regna coelorum plus valet mentis humilitas, quam praesentium divitiarum temporalis paupertas. Etenim humiles qui bene divitias possessas habent, possunt pauperes spiritu appellari: superbos autem nihil habentes, haud dubium est beatitudine paupertatis privari. De quibus utrisque sancta Scriptura ita loquitur: Est quasi dives nihil habens, et est quasi pauper, cum in multis divitiis sit (Prov. XIII, 7). Quasi pauper ergo in multis divitiis est dives humilis spiritu; et nihil habens quasi dives est pauper superbus mentis affectu. Nobilis ergo inopia est mentis humilitas, et ineptae divitiae sunt animorum enormitas. Providendum est ergo pauperibus, ut semetipsos, quales sint, intelligant; et quia rebus consequi quod cupiunt non valent, mentis tumore superbire desinant.
misery, as one cast down to the earth, ought to have walked as the lowest and humble and to have grieved, to raise up against God a mind puffed up with the haughty swelling of pride? Through that vice those fell and were ruined who had been established at the highest summit of heaven. Why then does he wish to be proud on earth as though powerful, who ought to have appeared humble before all men? But, lest they feel sorrow over their poverty, let the poor consider what they are to receive from God; for He Himself says: Blessed are the poor in spirit, for theirs is the kingdom of the heavens (Matt. 5:3). For by a just dispensation the merciful Judge entrusts the kingdom of heaven to those from whom He has taken away a share in the kingdom of the earth among mortals, so that he who procures nothing at all on earth may appear rich in the seat of heaven. The poor must therefore beware lest, while through want and necessity they pass by the earthly kingdom, they also lose the kingdoms of the heavens through impudence of mind. For since by God's dispensation they have received poverty as a necessity, it rests in their own choice whether they are poor in spirit. For the kingdoms of heaven are not promised to just any poor, but only to those in whom humility of soul accompanies the want of riches. For the humble poor man is called poor in spirit, who, though he is seen to be needy outwardly, is never lifted up into pride; since for seeking the kingdoms of the heavens humility of mind avails more than the temporal lack of present riches. For the humble who hold well the riches they possess can be called poor in spirit; but the proud who have nothing are without doubt deprived of the blessedness of poverty. Of both of these holy Scripture speaks thus: There is one as if rich, having nothing, and there is one as if poor, though he be in many riches (Prov. 13:7). So the one as if poor in many riches is the rich man humble in spirit; and the one as if rich having nothing is the poor man proud in the disposition of his mind. Noble poverty, therefore, is humility of mind, and foolish riches are the swollenness of souls. The poor must therefore take care that they understand themselves, what sort they are; and since they cannot obtain by possessions what they desire, let them cease to be proud with a swelling of mind.
CAPUT IX.
Chapter IX.
Nonus abusionis gradus est, rex iniquus. Etenim regem non iniquum, sed correctorem iniquorum esse oportet. Inde in semetipso nominis sui dignitatem custodire debet: nomen enim regis intellectualiter hoc retinet, ut subjectis omnibus rectoris officium procuret. Sed qualiter alios corrigere poterit, qui proprios mores, ne iniqui sint, non corrigit? quoniam in justitia regis exaltatur solium, et in veritate regis solidantur gubernacula populorum. Justitia vero regis est neminem injuste per potentiam
The ninth degree of abuse is an unjust king. For a king ought to be not unjust but a corrector of the unjust. Hence he ought to guard in himself the dignity of his name: for the name of king holds this in its meaning, that he should discharge the office of ruler for all his subjects. But how will he be able to correct others, who does not correct his own morals so that they be not unjust? since in the justice of the king the throne is exalted, and in the truth of the king the helms of the peoples are made firm. Now the justice of the king is: no one unjustly through power
Editors' notes and page, col. 877
Footnotes
Heading as printed: STEPH. BALUZII NOTAE. (Stephen Baluze's notes.) The notes are keyed by lemma, not by call letters; each label below gives the lemma. (printed under page 430)
(1) ‹anchor: Praetereunt› · lemma note, col 877 (no call printed)
Praetereunt. Aug. perdunt.
"Praetereunt" (pass by): Augustine has "perdunt" (lose).
(printed under page 430)
(2) ‹anchor: Ne iniqui› · lemma note, col 877
Ne iniqui. Aug. si iniqui.
"Ne iniqui" (lest [they be] unjust): Augustine has "si iniqui" (if [they be] unjust).
(printed under page 430)
(3) ‹anchor: Animum non elevare› · lemma note, col 877
Animum non elevare. Non elevari animo Aug.
"Animum non elevare" (not to lift up the mind): "Non elevari animo" (not to be lifted up in mind), Augustine.
(printed under page 430)
(4) ‹anchor: Terrarum foecunditatem› · lemma note, col 878
Terrarum foecunditatem, etc. Sic emendavimus auctoritate cod. Colbert. et Aug. Male in aliis, turbata rerum foecunditate maris, etc. Habet idem ms. serenitate turbata ante terrarum. Paulo post, lego ex duobus mss. pampinos exurunt, pro eo quod est in edit. pampinos quosque exurunt.
"Terrarum foecunditatem" (the fruitfulness of the lands), etc.: so we have corrected on the authority of the Colbert manuscript and Augustine. Wrongly in others: "the fruitfulness of the sea being disturbed", etc. The same manuscript has "serenitate turbata" (the calm being disturbed) before "terrarum". A little later I read from two manuscripts "pampinos exurunt" (scorch the vine shoots), in place of what is in the editions, "pampinos quosque exurunt" (scorch all the vine shoots).
(printed under page 430)
Page
- running head: 877 DE DUODECIM ABUSIONIB (cut off at the image edge)
- marginal letters: A ‹miseriam velut in terram abjectus›; B ‹per egestatem et necessitatem terrenum regnum›; C ‹paupertatis privari. De quibus utrisque›; D ‹sui dignitatem custodire debet›
- old-edition numerals: (none)
- other: "utrisque" may be printed "utrlsque" (blurred i/l), set as utrisque; UNSURE. Full-width heading "STEPH. BALUZII N[OTAE]" stands above the page-foot notes, cut off at the edge, not set; the Baluze variant notes below it are left for the later pass. Column ends mid-sentence at "per potentiam".
opprimere, sine personarum acceptione inter virum et proximum suum juste judicare, advenis et pupillis et viduis defensorem esse, furta cohibere, adulteria punire, iniquos non exaltare, impudicos et histriones non nutrire, impios de terra perdere, parricidas et pejerantes vivere non sinere, ecclesias defendere, pauperes eleemosynis alere, justos super regni negotia constituere, senes et sapientes et sobrios consiliarios habere, magorum, ariolorum pythonissarumque superstitionibus non intendere, iracundiam differre, patriam fortiter et juste contra adversarios defendere, per omnia in Deo confidere, prosperitatibus animum non elevare, cuncta adversa patienter tolerare, fidem catholicam in Deum habere, filios suos non sinere impie agere, certis horis orationibus insistere, ante horas congruas cibum non gustare. Vae enim terrae cujus rex puer est, et cujus principes mane comedunt (Eccle. X, 10). Haec regni prosperitatem in praesenti faciunt, et regem ad coelestia regna meliora perducunt. Qui vero regnum non secundum hanc legem dispensat, multas nimirum adversitates imperii tolerabit. Idcirco enim pax saepe populorum rumpitur, et offendicula etiam de regno suscitantur, terrarum quoque fructus diminuuntur, et servitia populorum praepediuntur, multi et varii dolores prosperitatem regni inficiunt, charorum et liberorum mortes tristitiam conferunt, hostium incursus provincias undique vastant, bestiae armentorum et pecorum greges dilacerant: tempestates aeris et hyemis terrarum foecunditatem et maris ministeria prohibent, et aliquando fulminum ictus segetes et arborum flores et pampinos exurunt. Super omnia vero regis injustitia, non solum praesentis imperii faciem offuscat, sed etiam filios suos et nepotes, ne post se regni haereditatem tencant, obscurat. Propter piaculum enim Salomonis, regnum domus Israel Dominus de manibus filiorum ejus dispersit. Et propter justitiam David regis, lucernam de semine ejus semper in Hierusalem reliquit (III Reg. XI, 31-35). Ecce quantum justitia regis saeculo valeat, intuentibus perspicue patet. Est enim pax populorum tutamen patriae, immunitas plebis, munimentum gentis, cura languorum, gaudium hominum, temperies aeris, serenitas maris, terrae foecunditas, solatium pauperum, haereditas filiorum, et sibimetipsi spes futurae beatitudinis. Attamen sciat rex quod, sicut in throno hominum primus constitutus est, sic et in poenis, si justitiam non fecerit, primatum habiturus est. Omnes namque quoscumque peccatores sub se in praesenti habuit, supra se modo implacabili, in illa poena futura habebit.
to oppress, to judge justly between a man and his neighbour without respect of persons, to be a defender to strangers and orphans and widows, to restrain thefts, to punish adulteries, not to exalt the wicked, not to maintain the unchaste and actors, to destroy the impious from the land, not to allow parricides and perjurers to live, to defend the churches, to feed the poor with alms, to set just men over the affairs of the kingdom, to have old, wise and sober men as counsellors, not to pay heed to the superstitions of magicians, soothsayers and pythonesses, to put off anger, to defend the fatherland bravely and justly against its adversaries, to trust in God in all things, not to lift up his mind in prosperity, to bear all adversities patiently, to hold the catholic faith in God, not to allow his sons to act impiously, to persist in prayers at fixed hours, not to taste food before the fitting hours. For woe to the land whose king is a boy, and whose princes eat in the morning (Eccl. 10:16). These things bring about the prosperity of the kingdom in the present, and lead the king to better, heavenly kingdoms. But he who does not govern the kingdom according to this law will surely endure many adversities in his rule. For this is why the peace of peoples is often broken, and stumbling blocks too are raised up from the kingdom, the fruits of the lands also are diminished, and the services of the peoples are hindered, many and various sorrows taint the prosperity of the kingdom, the deaths of dear ones and of children bring sorrow, incursions of enemies lay waste the provinces on every side, beasts tear apart the herds of cattle and the flocks: storms of the air and of winter prevent the fruitfulness of the lands and the services of the sea, and at times strokes of lightning burn up the crops and the blossoms of the trees and the vine shoots. But above all, the injustice of the king not only darkens the face of the present rule, but also obscures his sons and grandsons, so that after him they may not hold the inheritance of the kingdom. For on account of the sin of Solomon the Lord scattered the kingdom of the house of Israel from the hands of his sons. And on account of the justice of King David He left a lamp of his seed always in Jerusalem (1 Kgs. 11:31–35). Behold, how much the justice of a king avails for the world is plainly evident to those who look. For it is the peace of peoples, the safeguard of the fatherland, the immunity of the common people, the bulwark of the nation, the care of the sick, the joy of men, the temperateness of the air, the calm of the sea, the fruitfulness of the land, the solace of the poor, the inheritance of sons, and for the king himself the hope of future blessedness. Yet let the king know that, just as he has been set first among men on the throne, so also in punishments, if he has not done justice, he will hold the first place. For all the sinners whatsoever whom he had beneath him in the present, he will have above him in an implacable manner in that future punishment.
Editors' notes and page, col. 878
Page
- running head: ...CIM ABUSIONIBUS SÆCULI. 878 (cut off at the left edge of the image; presumably DE DUODECIM ABUSIONIBUS SAECULI)
- marginal letters: A ‹opprimere, sine personarum›; B ‹tionibus insistere, ante horas›; C ‹ris ministeria prohibent›; D ‹futurae beatitudinis. Attamen›
- old-edition numerals: (none)
- other: UNSURE whether "tencant" is a true misprint or a damaged e; UNSURE whether the reference reads 10 or a blurred 16 (the verse is Eccl. 10:16, given so in the English); "Hierusalem" read with a damaged initial H. Column begins with the complete word "opprimere" and ends with "habebit."; no word split at either column break. The left-column fragments (col. 877) are not set. The heading "...PH. BALUZII NOTAE." and Baluze's notes at the page foot are not set (editors' notes, later pass). No editors' matter set in the text block.
CAPUT X.
Chapter X.
Decimus gradus abusionis est episcopus negligens; qui gradus sui honorem inter homines requirit, sed ministerii sui dignitatem coram Deo, pro quo legatione fungitur, non custodit. Primum namque ab episcopo, quid sui nominis dignitas teneat, inquiratur, quoniam, cum episcopus nomen graecum sit, speculator interpretatur. Quare vero speculator ponitur, et quid a speculatore requiritur, Dominus ipse denudat, cum sub Ezechielis prophetae persona, episcopo officii sui rationem denuntiat, ita inquiens: Speculatorem dedi te domui Israel. Audiens ergo ex ore meo sermonem, nuntiabis eis ex me. Si autem videris gladium venientem, et tu non annuntiaveris ut revertatur impius a via sua, ipse quidem impius in iniquitate sua morietur, sanguinem autem ejus de manu tua requiram. Si autem tu annuntiaveris, et ille non fuerit reversus, ipse quidem in iniquitate sua morietur, sed tu animam tuam liberasti (Ezech. III, 17). Decet ergo episcopum, qui omnium speculator positus est, peccata diligenter attendere, et postquam attenderit, sermone, si potuerit et actu corrigere; si non potuerit, juxta Evangelii regulam, scelerum operarios declinare: Si enim, inquit in Evangelio Dominus, peccaverit in te frater tuus, corripe illum inter te et ipsum solum. Si te audierit, lucratus eris fratrem tuum: si te non audierit, adhibe tecum adhuc unum vel duos testes, ut in ore duorum vel trium testium stet omne verbum: si illos non audierit, dic Ecclesiae: si Ecclesiam non audierit, sit tibi sicut ethnicus et publicanus (Matth. XVIII, 15). Tali ordine expellendus est quicumque doctori vel episcopo adhaerere noluerit. Et qui tali ordine expulsus fuerit, ab alio aliquo doctore vel episcopo non debet recipi. De sacerdote namque scriptum est in lege: Viduam aut repudiatam non accipiat uxorem (Levit. XXI, 7). Qui ergo illum excommunicatum a catholico, illo non permittente, sibi jungit, jura sacerdotii sancti, in quo Christianorum genus electum est, excedit. Hac ratione episcopum, ad eos quibus in speculationem positus est, esse oportet. Caeterum vero, qualis in semetipso esse debeat, Paulus apostolus exponit: ut ad gradum episcopi veniens sit sobrius, prudens, castus, sapiens, modestus, hospitalis, filios habens subditos cum omni castitate, testimonium habens bonum ab his qui foris sunt, proferens doctrinae fidelem sermonem; antequam episcopus sit, non plures habens uxores quam unam; non percussor, non bilinguis, non ebriosus, non neophytus, ut per haec ipse ostendat in opere, quod alios docet in sermone doctrinae (I Tim. III, 2). Caveant ergo negligentes episcopi quod in tempore vindictae Dominus per Prophetam conqueritur, dicens: Pastores muti demoliti sunt populum meum, et non pascebant gregem meum pastores, sed pascebant semetipsos (Ezech. XXXIV, 8); sed potius procurent hi quos constituit Dominus super familiam suam, dare
The tenth degree of abuse is the negligent bishop, who seeks the honour of his rank among men, but does not guard the dignity of his ministry before God, for Whom he discharges an embassy. For first let it be asked of the bishop what the dignity of his name holds, since, as "episcopus" is a Greek name, it is interpreted "watchman". But why a watchman is appointed, and what is required of a watchman, the Lord Himself lays bare when, under the person of the prophet Ezekiel, He declares to the bishop the account of his office, saying thus: I have given you as a watchman to the house of Israel. Hearing therefore the word from My mouth, you shall announce it to them from Me. But if you see the sword coming, and you do not announce it so that the wicked man may turn back from his way, the wicked man himself shall indeed die in his iniquity, but his blood I will require from your hand. But if you announce it, and he has not turned back, he himself shall indeed die in his iniquity, but you have freed your soul (Ezek. 3:17). It befits the bishop, therefore, who has been set as watchman of all, to attend diligently to sins, and after he has attended to them, to correct them by word, if he can, and by deed; if he cannot, to turn away from the workers of crimes according to the rule of the Gospel: For if, says the Lord in the Gospel, your brother sins against you, rebuke him between you and him alone. If he hears you, you will have gained your brother: if he does not hear you, take with you one or two more witnesses, so that in the mouth of two or three witnesses every word may stand: if he does not hear them, tell the Church: if he does not hear the Church, let him be to you as a heathen and a publican (Matt. 18:15). By such an order must be expelled whoever is unwilling to adhere to the teacher or bishop. And he who has been expelled by such an order ought not to be received by any other teacher or bishop. For concerning the priest it is written in the law: Let him not take as wife a widow or a woman put away (Lev. 21:7). He therefore who joins to himself one excommunicated by a catholic, without that one's permission, oversteps the rights of the holy priesthood, in which the race of Christians has been chosen. In this way must the bishop be towards those over whom he has been set for watching. But what he ought to be in himself, the apostle Paul sets out: that one coming to the rank of bishop be sober, prudent, chaste, wise, modest, hospitable, having children subject with all chastity, having a good testimony from those who are outside, bringing forth the faithful word of doctrine; before he is bishop, having not more wives than one; not a striker, not double-tongued, not a drunkard, not a neophyte, so that by these things he himself may show in deed what he teaches others in the word of doctrine (1 Tim. 3:2). Let negligent bishops therefore beware of what the Lord complains of through the Prophet in the time of vengeance, saying: Mute shepherds have destroyed My people, and the shepherds did not feed My flock, but fed themselves (Ezek. 34:8); but rather let those whom the Lord has set over His household take care to give
Editors' notes and page, col. 879
Footnotes
Heading as printed: STEPH. BALUZII NOTAE. (Stephen Baluze's notes.) The notes are keyed by lemma, not by call letters; each label below gives the lemma. (printed under page 431)
(1) ‹anchor: In quo› · lemma note, col 879 (no call printed)
In quo. Sic cod. Reg.; edit. quod.
"In quo" (in which): so the Royal manuscript; the editions have "quod" (which).
(printed under page 431)
(2) ‹anchor: Muti› · lemma note, col 879
Muti. Sic cod. Corbeiensis apud Aug. citatus. Habent multi Morel. et Pamel., mei Aug.
"Muti" (dumb): so the Corbie manuscript cited in [the edition of] Augustine. Morel and Pamelius have "multi" (many); Augustine "mei" (my).
(printed under page 431)
(3) ‹anchor: Ipsa vero› · lemma note, col 880
Ipsa vero. Sic duo mss. ipsa enim edit.
"Ipsa vero" (but the very [tunic]): so two manuscripts; the editions have "ipsa enim" (for the very [tunic]).
(printed under page 431)
Page
- running head: 879 LIBER
- marginal letters: A CAPUT X.; B sua morietur, sanguinem autem ejus de manu tua re-; C xviii, 15). Tali ordine expellendus est quicumque; D qui foris sunt, proferens doctrinae fidelem sermonem;
- old-edition numerals: (none)
illis cibum in tempore suo mensuram tritici, puram scilicet et probatam doctrinam, quatenus veniente Domino mereantur audire: Euge, serve bone et fidelis, quia supra pauca fuisti fidelis, supra multa te constituam: intra in gaudium domini tui (Matth. XXV, 25).
to them food in its season, a measure of wheat, namely pure and approved doctrine, so that when the Lord comes they may deserve to hear: Well done, good and faithful servant, because you have been faithful over a few things, I will set you over many things: enter into the joy of your lord (Matt. 25:23).
CAPUT XI.
Chapter XI.
Undecimus abusionis gradus est plebs sine disciplina, quae, cum disciplinae exercitationibus non servit, communi se perditionis laqueo constringit: iram etenim Domini absque disciplinae rigore non evadit. Atque idcirco Psalmistae vocibus indisciplinatae plebi praedicatur: Apprehendite disciplinam, ne quando irascatur Dominus (Psal. II, 12). Disciplina vero morum est ordinata correctio et majorum praecedentium regularum observatio. De qua disciplina Paulus apostolus ita loquitur dicens: In disciplina perseverate; tamquam filiis vobis offert se Deus. Quod si extra disciplinam estis, cujus participes facti estis? Omnes enim adulteri, et non filii estis (Hebr. XII, 8). Qui ergo adulteri, sine disciplina sunt, et coelestis regni haereditatem non capiunt: si filii autem paternae disciplinae correctiones ferunt, et haereditatem quandoque recipere posse non desperent. De qua etiam disciplina Esaias quidem indisciplinatae plebi praedicat, dicens: Quiescite agere perverse, discite bene facere (Isa. I, 16). Et ad eamdem Psalmista consona voce compsallit, dicens: Declina a malo, et fac bonum (Psal. XXIII, 15). Infelix ergo est qui abjicit disciplinam. Audet enim extra milites aliquid qui, Dominum crucifigentes, non ejus sciderunt tunicam, qui Ecclesiae Christi scindit disciplinam. Sicut enim tunica totum corpus praeter caput tegitur, ita disciplina, omnis Ecclesia, praeter Christum, qui caput est Ecclesiae et sub disciplina non est, protegitur et ornatur. Ipsa vero tunica contexta desuper fuerat per totum, quia eadem disciplina Ecclesiae a Domino de coelo tribuitur et integratur. De qua Dominus cum ad Patrem ascendisset, postquam resurrexit a mortuis, ad Apostolos suos loquebatur, dicens: Vos autem sedete hic in civitate, quoadusque induamini virtute ex alto (Luc. XXIV, 49). Tunica ergo corporis Christi disciplina Ecclesiae est: qui autem extra disciplinam est, alienus est a corpore Christi. Non scindamus igitur illam, sed sortiamur de illa cujus sit (Joan. XIX, 24); id est, non solvamus quidquam de mandatis Domini, sed unusquisque in quo vocatus est, in eo permaneat apud Dominum.
The eleventh degree of abuse is a people without discipline, which, when it does not serve the exercises of discipline, binds itself in the common snare of perdition: for without the rigour of discipline it does not escape the wrath of the Lord. And therefore it is preached to the undisciplined people in the words of the Psalmist: Lay hold of discipline, lest at any time the Lord be angry (Ps. 2:12). Now the discipline of morals is the ordered correction and the observance of the rules of the elders who have gone before. Of this discipline the apostle Paul speaks thus, saying: Persevere in discipline; God offers Himself to you as to sons. But if you are outside discipline, of which you have been made partakers? For you are all adulterers, and not sons (Heb. 12:8). Those therefore who are adulterers are without discipline, and do not receive the inheritance of the heavenly kingdom: but if, as sons, they bear the corrections of a father's discipline, let them not despair that they can at some time receive the inheritance too. Of this discipline also Isaiah preaches to the undisciplined people, saying: Cease to act perversely, learn to do well (Isa. 1:16). And to the same effect the Psalmist sings in accord with one voice, saying: Turn aside from evil, and do good (Ps. 33:15). Unhappy therefore is he who casts away discipline. For he who tears the discipline of the Church of Christ dares something beyond the soldiers who, crucifying the Lord, did not tear His tunic. For just as the whole body except the head is covered by the tunic, so by discipline the whole Church, except Christ, Who is the head of the Church and is not under discipline, is protected and adorned. And that tunic had been woven from above throughout, because the same discipline of the Church is granted and made whole by the Lord from heaven. Of this the Lord, when He had ascended to the Father, after He had risen from the dead, spoke to His Apostles, saying: But you, sit here in the city, until you are clothed with power from on high (Luke 24:49). The tunic of the body of Christ, therefore, is the discipline of the Church: but he who is outside discipline is a stranger to the body of Christ. Let us therefore not tear it, but cast lots for it, whose it shall be (John 19:24); that is, let us not loosen anything of the commandments of the Lord, but let each one remain with the Lord in that in which he was called.
CAPUT XII.
Chapter XII.
Duodecimus abusionis gradus est populus sine lege, qui, dum Dei dicta et legum scita contemnit, per diversas errorum vias eumdem perditionis laqueum incurrit. De quibus viis sub persona praevaricatoris populi, humanum genus Propheta ita deplangit: Nos autem sicut oves erravimus, unusquisque in viam suam declinavit (Isa. LIII, 6), de quibus viis etiam Sapientia loquitur per Salomonem: Multae
The twelfth degree of abuse is a people without law, which, while it despises the sayings of God and the decrees of the laws, runs by various ways of errors into the same snare of perdition. Concerning these ways the Prophet, in the person of a transgressing people, thus laments the human race: But we like sheep have gone astray, each has turned aside into his own way (Isa. 53:6); concerning these ways Wisdom also speaks through Solomon: Many
Editors' notes and page, col. 880
Page
- running head: LIBER (rest of the head cut off at the left edge) ... 880
- marginal letters: A illis cibum in tempore; B Paulus apostolus ita loquitur; C qui Ecclesiae Christi scindit; D mini, sed unusquisque
- old-edition numerals: (none)
- other: UNSURE whether the Matthew verse is printed 25 or 23 (low-resolution digit); set as read. "Domino" in "a Domino de coelo" shows a mark over the o, taken as a type blemish. The page-foot "H. BALUZII NOTAE" heading and the notes below it (bent multi Morel. et Pamel. ...; Ipsa vero. Sic duo mss. ...) are not set, being reserved for the later apparatus pass. Column ends mid-sentence at "Multae".
viae videntur hominibus rectae, et novissima earum deducunt ad mortem (Prov. XIV, 12). Quae utique multae perditionis viae tunc inceduntur, cum una regalis via, lex Dei videlicet, quae neque ad dexteram neque ad sinistram declinat, per negligentiam deseritur. De qua scilicet via Dominus Jesus Christus, qui est finis legis ad justitiam omni credenti, denuntiat: Ego sum via, veritas et vita, neque venit ad Patrem nisi per me (Joan. XIV, 6). Ad quam viam omnes homines communiter invitat, dicens: Venite ad me, omnes qui laboratis et onerati estis, et ego reficiam vos (Matth. XI, 28); quia non est personarum acceptio apud Deum (Rom. II, 11), ubi non est Judaeus, nec Graecus, masculus et femina, servus et liber, barbarus et Scytha, sed omnia in omnibus Christus: omnes enim unum sunt in Christo Jesu. Dum ergo Christus finis legis est, qui sine lege sunt, sine Christo fiunt. Igitur populus
ways seem right to men, and their ends lead down to death (Prov. 14:12). These many ways of perdition are indeed walked when the one royal way, namely the law of God, which turns aside neither to the right nor to the left, is deserted through negligence. Of this way, to be sure, the Lord Jesus Christ, Who is the end of the law unto righteousness for everyone who believes, declares: I am the way, the truth and the life; and no one comes to the Father except through Me (John 14:6). To this way He invites all men alike, saying: Come to Me, all you who labour and are burdened, and I will refresh you (Matt. 11:28); for there is no respect of persons with God (Rom. 2:11), where there is neither Jew nor Greek, male and female, slave and free, barbarian and Scythian, but Christ is all things in all: for all are one in Christ Jesus. Since, then, Christ is the end of the law, those who are without the law come to be without Christ. Therefore the people
sine lege, populus sine Christo est. Abusivum ergo in temporibus Evangelii populum sine lege fieri, quando Apostolis in cunctas gentes licentia praedicationis data est, quando tonitruum Evangelii per cunctas saeculi partes intonuit, quando Gentes quae non sectabantur justitiam, apprehenderunt justitiam; quando qui de longe fuerant, facti sunt prope in sanguine Christi: qui aliquando non populus, nunc autem populus Dei in Christo; quando est tempus acceptabile, et dies salutis, et tempora refrigerii in conspectu Altissimi; quando unaquaeque gens habet testem resurrectionis; quando ipse Dominus protestatur, dicens: Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi (Matth. XXVIII, 20). Non itaque simus sine Christo in hoc tempore transitorio, ne sine nobis Christus esse incipiat in futuro.
without law, is a people without Christ. It is therefore an abuse that in the times of the Gospel a people should be without law, when licence to preach among all nations has been given to the Apostles, when the thunder of the Gospel has thundered through all parts of the world, when the Gentiles who did not pursue righteousness have laid hold of righteousness; when those who had been far off have been made near in the blood of Christ: who once were not a people, but now are the people of God in Christ; when it is the acceptable time, and the day of salvation, and the times of refreshment in the sight of the Most High; when every nation has a witness of the resurrection; when the Lord Himself solemnly declares, saying: Behold, I am with you all days even to the consummation of the world (Matt. 28:20). Let us not, therefore, be without Christ in this transitory time, lest Christ begin to be without us in the time to come.
Editors' notes and page, col. 881
Footnotes
Heading as printed: STEPH. BALUZII NOTAE. (Stephen Baluze's notes.) Printed across the page above the title band, under the end of De duodecim abusionibus; keyed by lemma, not by call letters. (printed under page 432)
(0) ‹anchor: Sine lege› · lemma note, col 881 (no call printed)
Sine lege. Cod. Colbert. sine Christo.
"Sine lege" (without law): the Colbert manuscript has "sine Christo" (without Christ).
(printed under page 432) This page begins a different work: LIBER DE DUPLICI MARTYRIO, AD FORTUNATUM, INCERTO AUCTORE (The Book on the Twofold Martyrdom, to Fortunatus, by an uncertain author). Heading as printed: VARIORUM NOTAE. (Notes of various [editors].) The notes are keyed by lemma, not by call letters; each label below gives the lemma. (printed under page 432)
(1) ‹anchor: Quod mei Fortunati› · lemma note, col 881 (no call printed)
Quod mei Fortunati, etc. Quamquam hic ut Cypriani esse persuaderet hunc librum, alterius libri ad Fortunatum meminerit, tamen ipse stylus repugnat. Neque enim veteres Patres umquam voce fortunare usi sunt, ne fortunae viderentur aliquid tribuere.
"Quod mei Fortunati" (that my Fortunatus's), etc.: although the author here mentions another book addressed to Fortunatus, to persuade us that this book is Cyprian's, the style itself is against it. For the ancient Fathers never used the word "fortunare" (to make fortunate), so as not to seem to attribute anything to fortune.
(printed under page 432)
(2) ‹anchor: Qui in tormentis usque ad mortem perdurarunt› · lemma note, col 882
Qui in tormentis usque ad mortem perdurarunt. Quam diversa significatione martyres accipiat Cyprianus, supra abunde diximus, praesertim tomo I, Epist. IX. PAMEL.
"Qui in tormentis usque ad mortem perdurarunt" (who endured in torments even to death): in how different a sense Cyprian takes "martyrs" we have said at length above, especially in volume I, Letter IX. PAMELIUS.
(printed under page 432)
Page
- running head: 881 DE DUPLICI MART[YRIO] (running head cut off at the image's right edge)
- marginal letters: A ‹viae videntur hominibus rectae›; B ‹in Christo Jesu. Dum ergo›; C ‹I. Multifariam multisque modis›; D ‹ctoriam nobis promittere debeamus›
- old-edition numerals: (none)
- other: column begins mid-sentence (viae) and ends mid-sentence (dederit); full-width title "LIBER DE DUPLIC[I MARTYRIO]" and subtitle "AD FORTUNATUM, INCER[TO AUCTORE]" stand between the end of the preceding work and paragraph I, cut off at the image edge, not set; "steririlem" arises from "steri-" at line end followed by "rilem" on the next line, set as printed; "inceduntur" set as printed; Baluze note (Sine lege), printed under the end of this work above the title band, is set above as note (0) (added by Q2); Variorum notes (Quod mei Fortunati) belong to the next work; no editors' matter in the text block
- other: a full-width band stands across cols 881/882 in mid-page: the 1 paragraph(s) above it in col 882 are set here, after the 1 above it in col 881 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
- other: the column continues with I. Multifariam (another unit); not set here
Editors' notes and page, col. 882
Page
- running head: DUPLICI MARTYRIO. 882 (left part cut off at image edge)
- marginal letters: A sine lege, populus sine Christo est; B transitorio, ne sine nobis Christus; C bene prosperare! Quemadmodum enim; D honoribus fieri possit honoratior
- old-edition numerals: (none)
- other: column holds the end of the preceding piece (to "futuro."), then the full-width heading "...PII. BALUZII NOTAE" (cut off at left, not set; the notes themselves not visible/not set), then the full-width title "...UPLICI MARTYRIO, / ...ATUM, INCERTO AUCTORE." (De duplici martyrio ad Fortunatum, cut off at left edge, not set); the new work's text in this column begins mid-sentence with "bene prosperare!"; full-width "VARIORUM NOTAE" heading and Pamelius's note (Qui in tormentis...) at page foot not set; no word split at column break
- other: the 1 paragraph(s) of this column above the full-width band are set under col 881 (reading order, moved on receipt)
- other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)