PL 4 · cols. 881–906

Liber de duplici martyrio ad Fortunatum (incerto auctore)

Editors' preface

LIBER DE DUPLICI MARTYRIO, AD FORTUNATUM, INCERTO AUCTORE.

BOOK ON THE TWOFOLD MARTYRDOM, TO FORTUNATUS, BY AN UNCERTAIN AUTHOR.

I. Multifariam multisque modis ago gratias, Fortunate mihi in Domino charissime, divinae benignitati quod et tuam pietatem excitavit ad exstimulandum officium meum, ut unico libello commilitonibus nostris materiam subministrarem, unde sibi, gratia Spiritus opitulante, munimenta telaque fabricarentur adversus persecutionum incursus; et mihi quod petebas conanti, non dedignata est adesse, et quod utriusque nostrum operam non passa est esse steririlem, hoc est quod mei Fortunati pium desiderium bene fortunavit, et ministri sui officium voluit esse gregis sui beneficium. Scribis enim ex eo libro multum roboris et alacritatis accessisse strenuis, timidioribus autem et infirmis tantum animorum esse additum, ut ex his quoque per Dei gratiam, certam victoriam nobis promittere debeamus: eoque libentius obtemperavi posterioribus tuis litteris, quibus orat tua charitas, ut, quoniam hoc auspiciis Domini nostri Jesu Christi bene successit, addam volumen alterum de duplici martyrii genere: quorum unum exhibetur cum saevit tortorum immanitas, alterum occultius quidem est, sed nihilominus fortem animum postulat, multaque divinitus armatura communitum. Utinam et hoc munus Christi Spiritus per me fratribus et commilitonibus nostris largiri dignetur, et quod dederit

I. In manifold ways and in many manners I give thanks, Fortunatus, most dear to me in the Lord, to the divine kindness, because it both roused your piety to spur on my office, so that by a single little book I should supply our fellow soldiers with material from which, with the help of the grace of the Spirit, they might fashion for themselves defences and weapons against the onslaughts of persecutions; and it did not disdain to be present to me as I attempted what you asked; and because it did not suffer the work of the two of us to be barren, that is, it blessed with good fortune the pious desire of my Fortunatus, and willed the office of its minister to be the benefit of its flock. For you write that from that book much strength and eagerness has come to the strenuous, while to the more timid and the weak so much courage has been added that from these too, by the grace of God, we ought to promise ourselves a sure victory; and all the more willingly have I complied with your later letter, in which your charity asks that, since this has turned out well under the auspices of our Lord Jesus Christ, I add a second volume on the twofold kind of martyrdom: of which the one is displayed when the savagery of torturers rages, while the other is indeed more hidden, but nonetheless demands a brave spirit, one fortified with much armour from God. Would that the Spirit of Christ would deign to bestow this gift too through me on our brothers and fellow soldiers, and what He shall have given

Editors' notes and page, col. 881

Footnotes

Heading printed above the notes: VARIORUM NOTAE. (Notes without call letters; each keyed by its italic lemma.) (lemma 1) ‹anchor: quod mei Fortunati› · col 881 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.

That my Fortunatus's, etc. Although here, to persuade us that this book is Cyprian's, he mentions another book addressed to Fortunatus, the style itself is against it. For the ancient Fathers never used the word fortunare ("to make fortunate"), lest they should seem to attribute something to Fortune.

(lemma 2) ‹anchor: in tormentis usque ad mortem perdurarunt› · col 882 Qui in tormentis usque ad mortem perdurarunt. Quam diversa significatione martyres accipiat Cyprianus, supra abunde diximus, praesertim tomo I, Epist. IX. PAMEL.

Who persevered in torments even to death. In how different a sense Cyprian takes the word "martyrs" we have said abundantly above, especially in volume I, Letter 9. PAMELIUS.

(printed under page 432)

Editors' prose

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, set once under Editors' prose above; "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) and Variorum notes (Quod mei Fortunati) at page foot not set; 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 opens with the end of the previous work (another unit); not set here: the unit begins at I. Multifariam

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bene prosperare! Quemadmodum enim nihil sanctum nisi illo sanctificante, nihil potens nisi illo corroborante, ita nihil felix, nihil auspicatum, nisi illo prosperante. Sane, et vestris precibus et Domini bonitate fretus, aggrediar.

to prosper well! For just as nothing is holy unless He sanctifies it, and nothing is powerful unless He strengthens it, so nothing is happy and nothing auspicious unless He prospers it. Well then, relying both on your prayers and on the goodness of the Lord, I shall set about it.

II. Martyr, ut iis quoque notum est qui graece nesciunt, testem sonat. Quamquam autem, post exortam Evangelicae veritatis lucem, ecclesiastica consuetudo cognominis hujus honorem proprie tribueret iis qui in tormentis usque ad mortem perdurarunt in professione nominis Jesu Christi, et evangelicum instrumentum sanguine suo velut obsignarunt apud incredulos, omnis tamen piorum vita testimonium reddit Deo. Non quod ille cujusquam egeat testimonio, qui ex se fons est aeternae gloriae, ut nec ullis hominum honoribus fieri possit honoratior, nec ullis mortalium ignominiis obscurior; sed tamen ita visum est aeterno illius divinoque consilio, ut suam bonitatem, sapientiam ac potentiam apud homines per homines velit illustrari; sicut mundum gubernari voluit per Angelos, cum Angelorum ministerio non egeat, multaque hominibus per homines largiatur quae per se dare poterat, qui quicquid vult nutu potest, et cui voluisse fecisse est. Et quamquam, ut dixi, ad illam ineffabilem majestatem nulla pertingit ignominia;

II. Martyr, as is known even to those who know no Greek, means "witness". But although, after the light of the evangelical truth had arisen, ecclesiastical custom assigned the honour of this name properly to those who persevered in torments even to death in the confession of the name of Jesus Christ, and, as it were, sealed the evangelical instrument with their own blood before unbelievers, nevertheless the whole life of the godly renders testimony to God. Not that He needs anyone's testimony, Who of Himself is the fount of eternal glory, so that He can neither be made more honoured by any honours of men nor more obscure by any ignominies of mortals; but yet it has so seemed good to His eternal and divine counsel that He wishes His goodness, wisdom and power to be made illustrious among men through men; just as He willed the world to be governed through Angels, although He does not need the ministry of Angels, and bestows on men through men many things which He could have given by Himself, Who can do whatever He wills by a nod, and for Whom to have willed is to have done. And although, as I have said, no ignominy reaches that ineffable majesty;

Editors' notes and page, col. 882

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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, set once under col 881's Editors' prose); 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 set under col 881's notes; 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)

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tamen in Scripturis ita loquitur, quasi per nos honoretur, vel ignominia afficiatur. Nam in Deuteronomio cum Moyse expostulat, quod apud populum ob laticis penuriam murmurantem in Cades deserti Sin, ad aquas contradictionis non sanctificarit ipsum inter filios Israel, et ob hanc offensam non est illi nec Aaroni datum ingredi terram promissam, ac tot annis exspectatam, sed tantum e montis vertice procul aspicere licuit.

nevertheless in the Scriptures He speaks thus, as if He were honoured through us, or affected with disgrace. For in Deuteronomy He remonstrates with Moses that, among the people murmuring over the lack of water at Kadesh in the desert of Sin, at the waters of contradiction he did not sanctify Him among the sons of Israel; and for this offence it was not granted to him nor to Aaron to enter the promised land, awaited for so many years, but he was permitted only to look upon it from afar from the summit of a mountain.

III. Porro quod dictum est sanctificare pro glorificare, qui litteras Hebraeorum callent, affirmant esse sermonis illius proprietatem. Quod ipsum tamen ex aliis Scripturarum locis liquere potest, si minus illorum testimonio fidimus, quandoquidem et in oratione Dominica, Sanctificetur nomen tuum (Matth. VI, 9) dictum est, pro glorificetur, sive clarificetur, nomen tuum. Sic et Corinthios exhortatur ut glorificent ac bajulent Deum in corpore suo. Sicut enim nomen Dei glorificatur vita piorum hominum, in quibus ipse per Spiritum suum operatur quicquid faciunt boni, ita e diverso polluitur et infamatur malefactis eorum qui se Dei cultores profitentur. Quemadmodum et militis virtus aut servi probitas redundat in gloriam ducis aut heri, ita militis ignavia, aut servi nequitia, dedecori est duci aut hero, propterea quod horum mores magna ex parte pendent ab illorum moribus in quorum potestate sunt. Qui etiamsi prorsus absunt ab omni culpa, tamen popularis existimatio solet dominorum mores ex servorum moribus aestimare. Unde etiam hic videmus divinam Scripturam frequenter juxta mortalium affectus loquentem, velut in Levitico de eo qui de semine suo dedisset idolo Moloch, dicit : Quia polluit nomen sanctum meum (Levit. LXX, 3). At quod ab hominibus sanctificatum est pollui potest, Dei vero nomen in se semper est gloriosum, apud homines tantum contaminatur, quemadmodum mendax infamia non polluit virum integrum. Sic et apud Ezechielem clamat nomen suum fuisse pollutum inter Gentes impiis moribus Israelitarum. Quin et beatissimus Paulus scribens Romanis, ex auctoritate Prophetae dicit, appellans Judaeos, legem profitentes, sed ea quae lex vetat facientes : Nomen Dei blasphematur inter Gentes (Rom. II, 24). Et in oratione Dominica, sicut attigi modo, ex auctoritate Redemptoris, oramus ut sanctificetur nomen Dei Patris, hoc est ut inclarescat et illustretur apud homines, utique per homines, vel potius in hominibus. Illustratur autem si Spiritus illius regnet in nobis, et si illius voluntati obtemperetur in terris, quemadmodum in coelis nulla est rebellio. Quoniam autem homines ex sese nihil habent virtutis, quicquid per nos recte geritur cedit in gloriam Dei, et ideo thesaurum divinae potentiae promit interdum ex vasis

III. Further, as to the fact that "sanctify" is said for "glorify", those who are skilled in the letters of the Hebrews affirm that it is a peculiarity of that language. Yet this very thing can be made clear from other places of the Scriptures, if we put too little trust in their testimony, since in the Lord's Prayer too, Hallowed be Thy name (Matt. 6:9) is said for "Glorified, or made bright, be Thy name". So too he exhorts the Corinthians to glorify and carry God in their body. For just as the name of God is glorified by the life of pious men, in whom He Himself works through His Spirit whatever good they do, so on the contrary it is polluted and defamed by the misdeeds of those who profess themselves worshippers of God. Just as the valour of a soldier or the honesty of a servant redounds to the glory of the general or the master, so the cowardice of a soldier, or the wickedness of a servant, is a disgrace to the general or the master, because the conduct of the latter depends in great part on the conduct of those in whose power they are. And even if these are entirely free of all fault, popular opinion is nevertheless accustomed to judge the conduct of masters from the conduct of servants. Hence here too we see the divine Scripture frequently speaking according to the feelings of mortals, as in Leviticus, concerning him who had given of his seed to the idol Moloch, it says: Because he has polluted My holy name (Lev. 20:3). But what has been sanctified by men can be polluted, whereas the name of God is in itself always glorious, and is defiled only among men, just as lying infamy does not pollute an upright man. So too in Ezekiel He cries out that His name had been polluted among the Gentiles by the impious conduct of the Israelites. Indeed the most blessed Paul too, writing to the Romans, says on the authority of the Prophet, addressing the Jews who profess the law but do the things the law forbids: The name of God is blasphemed among the Gentiles (Rom. 2:24). And in the Lord's Prayer, as I touched on just now, we pray on the authority of the Redeemer that the name of God the Father be hallowed, that is, that it become renowned and be made illustrious among men, namely through men, or rather in men. And it is made illustrious if His Spirit reigns in us, and if His will is obeyed on earth, just as in heaven there is no rebellion. But since men have no virtue of themselves, whatever is rightly done through us goes to the glory of God, and therefore He brings forth the treasure of divine power at times from vessels

Editors' notes and page, col. 883

Footnotes

Heading printed above the notes: VARIORUM NOTAE. (Notes keyed by italic lemma; the second carries a small raised numeral, read as 170 — UNSURE.) (lemma 1) ‹anchor: ob laticis penuriam (not in the text visible in these crops; presumably earlier on the page)› · col 883 Ob laticis penuriam. Non recte Manutius et Morellius taricis, neque vero sic etiam alicubi Cyprianus, cui etiam heri nomen ignotum est. PAMEL.

For lack of liquid. Manutius and Morel wrongly read taricis; nor does Cyprian anywhere write so, the word being unknown even to him. PAMELIUS.

(printed under page 433)

(170) ‹anchor: aut ideo dicuntur unum esse› · col 884

Aut ideo unum dicuntur esse, etc. Nimirum consentit haec expositio annotationibus Erasmi, in hunc Epistolae Joannis locum; ipse vero Cyprianus longe aliter, de unitate Patris, Filii et Spiritus sancti interpretatur, libro de Unit. Ecclesiae. Sic etiam alii veteres. PAMEL.

Or they are called one for this reason, etc. This exposition, of course, agrees with Erasmus's annotations on this passage of John's Epistle; but Cyprian himself interprets it quite otherwise, of the unity of the Father, the Son and the Holy Spirit, in the book On the Unity of the Church. So too do other ancient writers. PAMELIUS.

(printed under page 433)

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running head: 883 LIBER (cut off at the image edge)
marginal letters: A tamen in Scripturis ita loquitur; B vi, 9) dictum est, pro glorificetur; C Scripturam frequenter juxta mortalium; D nomen Dei Patris, hoc est ut inclarescat
old-edition numerals: (none)
other: "pollutum" printed with a stray mark resembling a circumflex (pollutûm), set as pollutum; "nulla" printed with a stray accent, set as nulla; "Levit. LXX, 3" set as printed, Lev. 20:3 intended; the last word "vasis" is not broken across the column break; the full-width notes heading "VARIORUM NOTAE" and the notes beneath it (Ob laticis penuriam ...; Aut ideo unum dicuntur esse ...) are not set (later pass); no editors' matter in the text block

PL 4:884

fictilibus; ut sublimitas sit virtutis Dei, et non ex nobis.

of earthenware; that the sublimity may be of the power of God, and not from us.

IV. Ergo quamquam omnis piorum vita martyrio suo glorificat Deum et Christum filium ejus, nullum tame⟨n⟩ est illustrius testimonium apud homines, quam sanguinis, hoc est vitae propter Deum contemptae et mortis fortiter toleratae. Reddiderunt et miracula testimonium divinae potentiae, praesertim apud incredulos: nam his proprie data sunt signa, quemadmodum scribit beatus Apostolus; sed semper efficacius fuit sanguinis profusi testimonium. Quot morbos insanabiles verbo sanarat Dominus! quot caecos illustrarat! quot mancos, paralyticos ac debiles restituerat! quot exanimes ad vitam revocarat! Et tamen pauci credebant in eum, et audiebat: In Beelzebub ejecit daemonia (Luc. XI, 15). Caeterum, ubi ventum est ad sanguinem, ibi dejectum est Satanae regnum, ibi subactus est mundus. Commemorat et Joannes evangelista triplex in terra testimonium, Spiritus, aqua et sanguis, quod efficacissimum est postremo recensens loco. Spiritum in columbae specie descendentem super Jesum videre meruit Joannes Baptista; an alii viderint incertum. Certe hoc testimonium Joanni datum est, quo desineret dubitare de Domino Jesu an ille esset qui baptizaret Spiritu et igni. Aquae testimonium vidit Joannes evangelista, nec satis constat solusne viderit, an cum multis. Erat quid⟨e⟩m hoc ingens mysterium sacri lavacri quo delentur peccata: sed vidit aquam simul effluere cum sanguine, qui nisi adfuisset, inefficax erat aqua. Quid enim prodest aboleri peccata, nisi succedat vita justitiae quam confert sanguis? Quamquam hi tres unum sunt: unus enim Deus est, qui per Spiritum, aquam et sanguinem declarat hominum generi virtutem ac bonitatem suam: aut ideo dicuntur unum esse, quoniam undique sibi constat testimonium, nec ulla ex parte dissonat; quemadmodum quos arctissima jungit amicitia, propter summum animorum consensum, unus animus esse dicuntur.

IV. Therefore, although the whole life of the godly glorifies God and Christ His Son by its own martyrdom, yet no testimony among men is more illustrious than that of blood, that is, of life despised for God's sake and of death bravely endured. Miracles too have rendered testimony to the divine power, especially among unbelievers: for it is properly to these that signs have been given, as the blessed Apostle writes; but the testimony of blood poured out has always been more effective. How many incurable diseases had the Lord healed by a word! how many blind had He enlightened! how many maimed, paralytics and feeble had He restored! how many lifeless had He called back to life! And yet few believed in Him, and He heard: By Beelzebub He has cast out demons (Luke 11:15). But when it came to blood, there the kingdom of Satan was cast down, there the world was subdued. John the evangelist also records a threefold testimony on earth, the Spirit, the water and the blood, placing in the last position that which is most effective. John the Baptist was found worthy to see the Spirit descending upon Jesus in the form of a dove; whether others saw it is uncertain. Certainly this testimony was given to John, so that he might cease to doubt concerning the Lord Jesus whether He was the one who would baptize with the Spirit and with fire. The testimony of the water John the evangelist saw, nor is it well established whether he saw it alone or with many. This was indeed the great mystery of the sacred washing by which sins are blotted out: but he saw the water flow out together with the blood, and had this not been present, the water would have been ineffective. For what does it profit that sins be abolished, unless there follows the life of righteousness which the blood confers? And yet these three are one: for there is one God, Who through the Spirit, the water and the blood declares His power and goodness to the human race: or else they are said to be one because the testimony agrees with itself on every side and is discordant in no part; just as those whom the closest friendship joins are said to be one soul, on account of the utmost agreement of their minds.

V. Ac, juxta sensum crassiorem, haec tria praecipua sunt in homine vitae argumenta atque etiam instrumenta. Quamdiu enim pulmonis officio attrahitur vicissim ac redditur halitus, certum vitae indicium est: unde loquendi consuetudine, spirare dicuntur qui vivunt, et expirasse qui vitam finierunt. Quin et anima latinis flatus dicitur, ad graecae vocis imitationem, qui ventum ἄνεμον vocant. Super haec, sunt in ipso homine subtilissimi spiritus, a corde ubi fontem habent sparsi per universum corpus, sed praecipue per arterias commeantes, licet et aliis partibus omnibus mixti; hi si subito evolent, mortem praesentem afferunt: sin includantur, lenta aegrotatione consumunt hominem. Adest et humor

V. And, according to a grosser sense, these three are in man the chief proofs and also instruments of life. For as long as breath is drawn in and given back in turn by the working of the lung, it is a sure sign of life: whence by the custom of speech those who live are said to breathe, and those who have ended their life to have expired. Moreover the soul is called a breath by the Latins, in imitation of the Greek word, since they call the wind anemos. Besides these, there are in man himself the most subtle spirits, which have their source in the heart and are spread through the whole body, but travel chiefly through the arteries, although they are also mixed with all the other parts; if these suddenly fly off, they bring immediate death: but if they are shut in, they consume a man with a slow sickness. There is present also a moisture

Editors' notes and page, col. 884

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running head: LIBER (left part of the running head cut off at the image edge) 884
marginal letters: A fictilibus; ut sublimitas; B ejecit daemonia (Luc.; C Quid enim prodest; D anima latinis flatus
old-edition numerals: (none)
other: "tame⟨n⟩" and "quid⟨e⟩m" have letters lost to damaged type; Greek word printed blurred, read as ἄνεμον (UNSURE); "descen dentem" and "Do·mino" broken at line ends without a clear hyphen, joined; column ends mid-sentence at "humor"; the full-width heading "[V]ARIORUM NOTAE" and the editors' notes below it (ending "PAMEL.") are page-foot apparatus, not set; left-column fragments belong to col. 883

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quidam naturalis, quem, ut arbitror, medici phlegma vocant, sparsus et ipse per universum corpus. Hujus usum numquam sentimus evidentius quam in sensu gustus : nisi enim hic admixtus sit inter linguam et palatum, nullum erit palati judicium. Et tamen haec sic mixta sunt in homine, ut non sit sanguis absque spiritu et phlegmate, et pariter ad tuendam vitam conferunt omnia. Videmus quodvis animal mori simul atque sanguis effluxerit; et, consumpto humore quem medici radicalem vocant, non aliter moritur homo, quam extinguitur lucerna consumpto oleo. Sed nimium diu moramur in contemplatione naturae; quod tamen non inutiliter factum opinor a nobis, ut dilucidius fiat charitati vestrae mysterium in cujus contemplatione ideo versamur lubentius, quia salubrius. Nam, juxta naturae considerationem, tunc ista magnam vim habent cum in vivo corpore sua munia peragunt, ac, juxta mysticam philosophiam, tunc demum plurimum valent cum corpus relinquunt.

of a certain natural kind, which, as I think, physicians call phlegm, itself also spread through the whole body. We never perceive its use more clearly than in the sense of taste: for unless this is mixed in between the tongue and the palate, there will be no judgement of the palate. And yet these things are so mixed in man that there is no blood without spirit and phlegm, and all alike contribute to preserving life. We see that any animal dies as soon as its blood has flowed out; and, when the humour which physicians call radical is used up, a man dies in no other way than a lamp is extinguished when its oil is used up. But we are lingering too long in the contemplation of nature; yet I think this has not been done by us without profit, so that the mystery may become clearer to your charity, in the contemplation of which we engage the more gladly because it is the more wholesome. For, according to the consideration of nature, these things have great force when they perform their functions in a living body, and, according to mystical philosophy, they are then at last most powerful when they leave the body.

VI. Nemo miratus est Dominum humano more spirantem ac respirantem : sed, cum in cruce clamore valido emisisset spiritum, simul intellectum est illum et verum fuisse hominem et verum Deum : hominem, quod juxta naturae ordinem et ubi vitalem flatum emisisset, desiit vivere; Deum, quod simul cum ingenti clamore mortuus est, declarans se volentem ac spontaneum deponere vitam, quod humanarum virium nemo nescit non esse. Sensit efficax testimonium spiritus vicinus Centurio; sic enim narrat beatus Marcus : Videns autem Centurio qui ex adverso stabat, quia sic exspirasset, ait : Vere hic homo Filius Dei erat (Marc. XV, 39). Quid morte abjectius juxta carnem? sed nihil morte potentius juxta spiritum. Erat et illud praeter naturae cursum quod e latere exanimati corporis sanguis et aqua profluit, ut absolveretur triplex testimonium. Totum effudit spiritum ut nos respiraremus : quicquid erat humoris aquei reliquum, expressit, ut nos ablueremur : quicquid resederat in corde sanguinis, emisit, ut nos confirmaremur. Atque haud scio an perperam faciam haec tria inter se conferens, cum sint unum, non natura, sed in mysterio. Si qua tamen est discretio, sanguis in testimonium ratione potissimum celebratur, quod in hoc Scriptura testatur esse vitam animantis, et ob id a cibis submovebatur edicto legis. Praeterea magis est expositus hominum oculis sanguis quam spiritus aut aqua.

VI. No one marvelled at the Lord breathing in and breathing out in human fashion; but when on the cross He had sent forth His spirit with a loud cry, it was at once understood that He was both true man and true God: man, because according to the order of nature, as soon as He had sent forth the breath of life, He ceased to live; God, because He died together with a mighty cry, declaring that He laid down His life willingly and of His own accord, which no one is unaware is not within human powers. The centurion standing nearby perceived the effective testimony of the spirit; for so blessed Mark relates: But the centurion who stood facing Him, seeing that He had thus breathed His last, said: Truly this man was the Son of God (Mark 15:39). What is more abject than death according to the flesh? But nothing is more powerful than death according to the spirit. There was this too beyond the course of nature, that from the side of the lifeless body blood and water flowed forth, so that the threefold testimony might be completed. He poured out His whole spirit so that we might breathe again; whatever watery humour remained He pressed out, so that we might be washed; whatever blood had settled in the heart He sent forth, so that we might be strengthened. And I do not know whether I act wrongly in comparing these three with one another, since they are one, not by nature, but in mystery. Yet if there is any distinction, blood is celebrated in testimony chiefly for this reason, that Scripture testifies that in it is the life of a living creature, and on that account it was removed from foods by the edict of the law. Moreover, blood is more exposed to the eyes of men than spirit or water.

VII. Vita Domini, qui summus fuit martyr, quique et hodie pugnat et vincit in martyribus plurimis, fuit offendiculo. Non jam loquor de Pharisaeis et Scribis, ipsis etiam cognatis ac fratribus fuit detestabilis, cum dicerent illum in furorem versum; sed mors illius non solunt piis, sed impiis etiam fuit admirabilis,

VII. The life of the Lord, Who was the supreme martyr, and Who even today fights and conquers in very many martyrs, was a stumbling-block. I am not now speaking of the Pharisees and Scribes; even to His own kinsmen and brethren He was detestable, since they said that He had been turned to madness; but His death was admirable not only to the pious, but to the impious also,

Editors' notes and page, col. 885

Footnotes

Heading printed above the notes: VARIORUM NOTAE. (Notes without call letters; each keyed by its italic lemma.) (lemma 1) ‹anchor: Vita Domini, qui summus fuit martyr› · col 885 Vita Domini qui summus martyr fuit. Non existimo apud veteres Christum martyrem nuncupari. PAMEL.

The life of the Lord, who was the supreme martyr. I do not think Christ is called a martyr among the ancient writers. PAMELIUS.

(lemma 2) ‹anchor: Satanae in nos jus vindicabat (not in the text visible in these crops)› · col 885 Satanae in nos jus vindicabat. Negligentia operarum apud Manutianum erat judicabat. PAMEL.

Was claiming Satan's right over us. Through the printers' carelessness Manutius's edition had judicabat ("was judging"). PAMELIUS.

(lemma 3) ‹anchor: ecce qui tollit peccatum mundi› · col 886 Ecce qui tollit peccatum mundi. Lugdunensis editio et Manutius legunt peccata, sed illud habet utraque Frobenii et Gravii editio, et genuinum esse constat ex interpretatione auctoris, quae eadem est cum illa quam habet Erasmus in Annotationibus in Joannem; ita ut vel hinc confirmemur conjectura H. Gravii. PAMEL.

Behold him who takes away the sin of the world. The Lyons edition and Manutius read peccata ("sins"), but both Froben's and Gravius's editions have the singular, and that it is genuine is clear from the author's interpretation, which is the same as the one Erasmus gives in his Annotations on John; so that even from this we are confirmed in H. Gravius's conjecture. PAMELIUS.

(printed under page 434)

Page

running head: 885 DE DUPLICI MARTY[...] (cut off at the image edge)
marginal letters: A quidam naturalis, quem, ut arbitror; B brius. Nam, juxta naturae considerationem; C qui ex adverso stabat, quia sic exspirasset; D Praeterea magis est expositus hominum oculis
old-edition numerals: (none)
other: column begins mid-sentence (quidam naturalis) and ends with admira- split at the column break; "solunt" possibly damaged type for "solum"; stray mark after "Deum" ignored; the heading VARIORUM NOTAE runs across the page foot and is cut off at the edge, not set, and the Variorum notae are left for the later pass; no editors' matter in the text block

PL 4:886

nec alibi magis verum fuit, quod Dei virtus in infirmitate perficitur (II Cor. XII, 9). Ibi fracta est Satanae tyrannis, ibi devicti sunt inferi, ibi triumphatum est de diabolo, ibi dejectus orcus, coelum apertum. Nimirum hoc erat quod instante mortis tempore deprecabatur Dominus: Pater, clarifica filium tuum, ut filius tuus clarificet te (Joan. XVII, 1). Quid homine mortuo contemptius? Quis enim veli Caesarem mortuum metuat? Sed Christi morte quid efficacius? Velum templi scissum est a summo usque ad imum, terra concussa est, saxa discissa sunt, aperta sunt monumenta, revixerunt sepultorum corpora, sol medio die obtexit faciem suam (Matth. XXVII). Numquam per omnem vitam magis declaravit potentiam suam: mox, refractis omnibus mortis repagulis, vivum se discipulis exhibuit. Nimirum hoc est efficax illud sacrosancti sanguinis testimonium, qui solus potuit dirimere maceriam quae Deum ab hominum genere separabat: solus potuit unica litura delere totum illud chirographum quod erat contra nos, et Satanae in nos jus vindicabat. Neque enim sanguis hircorum aut vitulorum potuit abolere peccatum; umbrae erant illa et typi futurorum. Nec ullius hominis sanguis poterat tollere peccatum mundi, praeter unici illius agni sanguinem cui Baptista tribuit testimonium, dicens: Ecce agnus Dei, ecce qui tollit peccatum mundi (Joan. I, 29).

and nowhere was it more true that the power of God is made perfect in weakness (2 Cor. 12:9). There the tyranny of Satan was broken, there the powers below were vanquished, there triumph was won over the devil, there the underworld was cast down and heaven opened. This, indeed, was what the Lord prayed for when the time of His death was at hand: Father, glorify Thy Son, that Thy Son may glorify Thee (John 17:1). What is more contemptible than a dead man? For who would fear even a dead Caesar? But what is more effective than the death of Christ? The veil of the temple was torn from top to bottom, the earth was shaken, the rocks were split, the tombs were opened, the bodies of the buried came back to life, the sun at midday covered its face (Matt. 27). Never in all His life did He show His power more: soon, having broken all the bars of death, He presented Himself alive to His disciples. This, indeed, is that effective testimony of the most holy blood, which alone could break down the wall that separated God from the race of men; it alone could with a single stroke blot out that whole handwritten bond which stood against us and claimed for Satan a right over us. For the blood of goats or of calves could not abolish sin; those things were shadows and figures of things to come. Nor could the blood of any man take away the sin of the world, except the blood of that one Lamb to whom the Baptist bore testimony, saying: Behold the Lamb of God, behold Him Who takes away the sin of the world (John 1:29).

VIII. Plus est tollere peccatum quam peccata, et peccatum, non hujus aut illius, sed mundi. Corpus enim peccati mundum universum occuparat: hoc per Christum esse sublatum, sanguis ipsius pro nobis effusus reddit evidens testimonium, melius pro nobis loquens, ut inquit Apostolus, quam sanguis Abel. Siquidem ille, clamans de terra, loquebatur vindictam: at Christi sanguis, de cruce clamans, pacem loquitur et reconciliationem. Quin idem sanguis, quoniam a nobis bibitur, si modo digne bibitur, clamat in cordibus nostris verba pacifica et solatii plena. Et illic triplex est testimonium, licet spiritali quodam modo. Clamat Spiritus, qui nobis arrhabonis loco datus est: Abba pater, testificans quod sumus filii Dei (Rom. VIII, 16). Clamat aqua, per quam renati sumus, quod condonata sunt nobis omnia peccata; et si quis adhuc dubitat, accedit sanguinis testimonium, clamantis: quid adhuc haesitas, quid adhuc pavitas tyrannum Satanam? ecce pretium quo te redemit Dei Filius. Nisi te salvum voluisset Deus, non tradidisset Unigenitum suum in mortem.

VIII. It is more to take away sin than sins, and the sin not of this man or that, but of the world. For the body of sin had taken possession of the whole world: that this has been taken away through Christ, His blood shed for us bears clear testimony, speaking better on our behalf, as the Apostle says, than the blood of Abel. For that blood, crying from the earth, spoke vengeance; but the blood of Christ, crying from the cross, speaks peace and reconciliation. Indeed, the same blood, since it is drunk by us, provided it is drunk worthily, cries in our hearts words that are peaceful and full of comfort. And there the testimony is threefold, albeit in a certain spiritual manner. The Spirit, Who has been given to us as a pledge, cries: Abba, Father, testifying that we are sons of God (Rom. 8:16). The water, through which we have been reborn, cries that all our sins have been forgiven us; and if anyone still doubts, there is added the testimony of the blood, which cries: Why do you still hesitate, why do you still dread the tyrant Satan? Behold the price with which the Son of God has redeemed you. Had God not willed you to be saved, He would not have handed over His Only-begotten to death.

IX. Nemo majorem charitatem habet, quam ut animam suam ponat pro amicis suis (Joan. XV, 13). Si non est majus eximiae benevolentiae testimonium, quam si quis vitam impertiat amico, gravius est Dominici sanguinis testimonium, qui pro inimicis effusus est.

IX. No one has greater love than that he lay down his life for his friends (John 15:13). If there is no greater testimony of exceptional goodwill than when someone gives his life for a friend, weightier is the testimony of the Lord's blood, which was shed for enemies.

Editors' notes and page, col. 886

Page

running head: UPLICI MARTYRIO. (left edge cut off; presumably DE DUPLICI MARTYRIO.)
marginal letters: A ‹bilis, nec alibi magis›; B ‹vivum se discipulis exhibuit›; C ‹Christum esse sublatum›; D ‹Satanam? ecce pretium›
old-edition numerals: (none)
other: column begins with "bilis", the end of a word broken from col. 885 (left column ends "admira-", so admirabilis); "veli" read as printed, probably for "vel", unsure; "unici" blurred (looks like "unicl"); "coelum" read as œ ligature; VARIORUM NOTAE heading and notes at page foot not set (later pass)

PL 4:887

Effusus pro inimicis, fecit amicos ac filios Dei: atque ut consideremus hanc fore perpetuam amicitiam, reliquit nobis edendam carnem suam, reliquit bibendum sanguinem; ut per eadem aleremur per quae sumus redempti. Sanguinis aspersione confirmatum est vetus Testamentum, quemadmodum ad Hebraeos scribens praeclare docet beatissimus Paulus: Christi sanguine consignatum et corroboratum est novum Testamentum, hoc est testamentum et pactum gratiae et remissionis peccatorum, per sanguinem Agni immaculati, qui in se recipere dignatus est totius mundi peccatum, quod omnes ex Adam contrahunt qui prodeunt in hanc vitam, et cujus contagio peccant quicumque peccant. Tanta autem est Christi sublimitas, ut fortasse non oporteat quemquam caeterorum hominum cum illo conferre, nisi ipse nobis tantam fiduciam praebuisset, qui non dedignatus sit discipulos suos vocare amicos, servulos suos vocare fratres et cohaeredes. Quemadmodum igitur ille suo mirabili testimonio clarificavit Patrem in hoc mundo, atque etiam in coelis: ita testimonium illius quodammodo consnmmatur testimonio sanctorum, quasi sit una passio Domini et servorum. Id ne quis existimet parum religiose dictum, beatus Paulus nobis patrocinatur, ita scribens ad Colossenses: Qui nunc gaudeo in passionibus, pro vobis, et adimpleo ea quae desunt passionum Christi in carne mea pro corpore ejus, quod est Ecclesia (Coloss. I, 24). Quis enim nescit, fratres, quam uberem proventum effudit Ecclesiae seges, Apostolorum ac caeterorum martyrum sanguine irrigata? Quo plus sanguinis effusum est, hoc magis effloruit multitudo fidelium: hoc latius sparsit suas propagines illa beata vitis a Christo stirpe surgens, et occupans orbem universum, quacumque patet ab Oriente ad Occidentem, ab Aquilone usque ad Austrum.

Poured out for His enemies, He made them friends and sons of God; and so that we might consider that this friendship would be perpetual, He left us His flesh to eat, He left us His blood to drink, so that we might be nourished by the very things by which we were redeemed. The old Testament was confirmed by the sprinkling of blood, as the most blessed Paul, writing to the Hebrews, excellently teaches; the new Testament was sealed and strengthened by the blood of Christ, that is, the testament and covenant of grace and of the remission of sins, through the blood of the spotless Lamb, Who deigned to take upon Himself the sin of the whole world, which all who come forth into this life contract from Adam, and by whose contagion all who sin do sin. But so great is the loftiness of Christ that perhaps no one of the rest of men ought to be compared with Him, had He not Himself given us such great confidence, He Who did not disdain to call His disciples friends, to call His poor servants brothers and co-heirs. As therefore He by His wonderful testimony glorified the Father in this world, and also in the heavens, so His testimony is in a certain manner completed by the testimony of the saints, as though there were one passion of the Lord and of His servants. Lest anyone think this said with too little reverence, blessed Paul stands as our advocate, writing thus to the Colossians: Who now rejoice in sufferings, for you, and fill up those things that are lacking of the sufferings of Christ in my flesh for His body, which is the Church (Col. 1:24). For who does not know, brothers, how rich a yield the crop of the Church has poured forth, watered by the blood of the Apostles and of the other martyrs? The more blood has been shed, the more the multitude of the faithful has flourished; the more widely has that blessed vine, rising from Christ as its stock and occupying the whole world, spread its shoots, wherever it lies open from the East to the West, from the North even to the South.

X. Ecce, fratres dilectissimi, a Domini redemptoris temporibus anni fluxerunt plus minus ducenti quadraginta; jamque hujus vitis palmites pene latius se sparserunt quam Romanum imperium, efferas etiam nationes musto Spiritus inebriantes, et quos nulla ferri vis domare potuit, emollit sanguis illius Agni candidi. Qui naturae causas scrutantur, narrant adamantem nullae chalybis duritiei cedentem, hircino sanguine maceratum, ictu malleorum dissilire: nullus autem adamas corde saxeo peccatorum durior. Hoc igitur cor ferreum, cor saxeum, cor plusquam adamantinum, emollit sanguis Christi, et hujus martyrum, qui supplerunt quod illius passionibus deerat. Hoc argumento summus ille pastor, et ut Petrus ait, princeps pastorum, testificatus est se esse pastorem bonum, quia animam suam posuit pro ovibus, nobis

X. Behold, most beloved brothers, from the times of the Lord the Redeemer more or less two hundred and forty years have flowed by; and already the branches of this vine have spread themselves almost more widely than the Roman empire, intoxicating even savage nations with the new wine of the Spirit, and those whom no force of iron could tame the blood of that white Lamb softens. Those who search out the causes of nature relate that adamant, which yields to no hardness of steel, when steeped in goat's blood, bursts apart at the blow of hammers; but no adamant is harder than the stony heart of sinners. This heart of iron, then, this heart of stone, this heart more than adamantine, the blood of Christ softens, and that of His martyrs, who supplied what was lacking to His sufferings. By this proof that supreme Shepherd, and, as Peter says, Prince of shepherds, testified that He is the good Shepherd, because He laid down His life for the sheep, to us

Editors' notes and page, col. 887

Footnotes

Heading printed above the notes: VARIORUM NOTAE. (Notes without call letters; each keyed by its italic lemma.) (lemma 1) ‹anchor: anni fluxerunt plus minus ducenti quadraginta› · col 887 Anni fluxerunt plus minus ducenti quadraginta. Hoc addidit auctor ut putaretur vetustum opus, sed ipse sibi contradicit hac periodo, dum jam ea aetate latius sparsam dicit fidem, quam Romanum imperium; neque enim id ante tempora Imperatoris Constantini verum fuisse satis constat. PAMEL.

About two hundred and forty years have passed. The author added this so that the work would be thought ancient, but he contradicts himself in this very sentence when he says that the faith had already at that time spread more widely than the Roman Empire; for it is well enough established that this was not true before the time of the Emperor Constantine. PAMELIUS.

(lemma 2) ‹anchor: vices illius gerimus (not in the text visible in these crops)› · col 888 Vices illius gerimus. Hoc rursum auctor addidit ut episcopus putaretur. PAMEL.

We act in his stead. Again the author added this so that he would be thought a bishop. PAMELIUS.

(lemma 3) ‹anchor: cum adhuc recens ille Christi sanguis (not in the text visible in these crops)› · col 888 Cum adhuc recens ille Christi sanguis, etc. Etiam hoc ad subornationem pertinet. Neque vero uspiam Cyprianus malos pastores lupos nuncupat, sed solos, juxta Scripturam, haereticos. PAMEL.

While that blood of Christ was still fresh, etc. This too belongs to the forgery. Nor indeed does Cyprian anywhere call bad shepherds wolves, but only heretics, following Scripture. PAMELIUS.

(printed under page 435)

Page

running head: 887 LIBER
marginal letters: A ‹Effusus pro inimicis, fecit amicos›; B ‹rorum hominum cum illo conferre›; C ‹gata? Quo plus sanguinis effusum›; D ‹sanguine maceratum, ictu malleorum›
old-edition numerals: (none)
other: "consnmmatur" read from the image (the type looks like n for u), unsure; "nullae chalybis duritiei" set as printed, nullae taken as a late feminine dative agreeing with duritiei, not a misprint; column ends mid-sentence at "nobis"; the right column (888) is cut off and not set; VARIORUM NOTAE at the page foot (note by Pamelius on "Anni fluxerunt") not set, left for the later pass

PL 4:888

exemplum praebens, ut qui pro nostra qualicumque portione vices illius gerimus, parati simus et ipsi pro grege Dominico sanguinem fundere, nisi malumus videri mercenarii quam pastores. Domini verbis congruunt verba discipuli. Cum enim dixisset se gaudere in passionibus, quibus consummaret passiones Christi, perpetiens et ipse pro corpore Christi, quod est Ecclesia, qualia passus erat Dominus; causam adjecit cur ea libenter pateretur: Cujus, inquit, factus sum minister secundum dispensationem Dei, quae data est mihi in vobis, ut impleam verbum Dei (Coloss. I, 25). Et alio quodam in loco scribit se replevisse Evangelium. Sicut ergo mortibus martyrum consummantur passiones Christi, ita sanguine pastorum confirmantur promissa Christi. Nullum enim instrumentum indubitabilius, quam quod tot martyrum sanguine signatum est. Hoc nimirum est implere verbum Dei, hoc est replere Evangelium.

giving an example, so that we who, for our portion such as it is, act in His stead, should ourselves too be ready to shed our blood for the Lord's flock, unless we prefer to seem hirelings rather than shepherds. The words of the disciple agree with the words of the Lord. For when he had said that he rejoiced in sufferings, by which he would complete the sufferings of Christ, himself also enduring for the body of Christ, which is the Church, such things as the Lord had suffered, he added the reason why he suffered them gladly: Of which, he says, I have been made a minister according to the dispensation of God, which has been given to me in you, that I may fulfil the word of God (Col. 1:25). And in a certain other place he writes that he had filled up the Gospel. Just as, therefore, the sufferings of Christ are completed by the deaths of the martyrs, so the promises of Christ are confirmed by the blood of shepherds. For no document is more indubitable than that which has been sealed with the blood of so many martyrs. This, assuredly, is to fulfil the word of God; this is to fill up the Gospel.

XI. Sed interim gravissimus dolor oboritur animo meo, dilecti, dum mecum reputo, cum adhuc recens ille Christi sanguis fervere debeat in cordibus fidelium, tam multos esse in quibus refrixit charitas: atque hoc gravius discrucior, quod tales non paucos pastores habeat Ecclesia, qui, non solum non opponunt corpora sua adversus luporum incursus, verumetiam ipsi lupos agunt, dum mactant ac perdunt animas simplicium, ipsi ventri suo, quaestui, et ambitioni servientes, adeoque non implent verbum Dei, ut illud cauponentur potius et impiis dogmatibus adulterent; nec cogitant quod ille pastorum Princeps severissimo judicio reposcet singulas oves, pro quibus redimendis sanguinem suum fuderat, de manibus eorum. Sed illos suum manet supplicium: nunc melius est ut, omissis querelis, nos invicem ad officium quod Christo debemus exhortemur.

XI. But meanwhile a most grievous sorrow rises in my mind, beloved, when I consider that, although that blood of Christ, still fresh, ought to be warm in the hearts of the faithful, there are so many in whom charity has grown cold: and I am tormented the more grievously by this, that the Church has not a few such pastors who not only do not set their bodies against the onslaughts of wolves, but even themselves play the wolf, while they slaughter and destroy the souls of the simple, serving their own belly, gain and ambition, and so far are they from fulfilling the word of God that they rather peddle it and adulterate it with impious doctrines; nor do they reflect that that Prince of shepherds will, with a most severe judgement, demand back from their hands each of the sheep for whose redemption He had shed His blood. But their own punishment awaits them: now it is better that, setting complaints aside, we exhort one another to the duty that we owe to Christ.

XII. Triplex a Christo testimonium accepimus, triplex illi testimonium reddamus oportet. Rudimenta fideliter tradamus baptizandis, perfectiora baptizatis. Confirmemus illos fructibus Spiritus ad coelestem vitam provocantes, et si res postulet, libenter etiam vitam commisso nobis gregi impendamus, nostraque morte vicissim Deum clarificemus. Et ne cui videatur mirum morte hominum glorificari Deum, audi beatum Joannem in Evangelio de Petro, cui Dominus praedixerat fore, ut ubi senuisset, ab alio cingeretur et duceretur quo nollet, ita loquentem: significans qua morte esset glorificaturus Deum. Quotquot igitur ab orbe condito propter Deum, propter justitiam ac pietatem mortui sunt, morte sua glorificaverunt Deum. Nam eleemosynas, jejunia, precationes, aliaque pietatis exercitamenta simulant etiam hypocritae: mortem nemo suscepit alacriter, nisi qui

XII. We have received a threefold testimony from Christ; we must render Him a threefold testimony in return. Let us faithfully hand on the rudiments to those who are to be baptized, the more perfect things to the baptized. Let us confirm them, calling them forth to the heavenly life by the fruits of the Spirit, and, if the matter requires it, let us also gladly spend our life for the flock entrusted to us, and by our death glorify God in turn. And lest it seem strange to anyone that God is glorified by the death of men, hear the blessed John in the Gospel concerning Peter, to whom the Lord had foretold that, when he had grown old, he would be girded by another and led where he did not wish, speaking thus: signifying by what death he would glorify God. As many, then, as since the world was founded have died for God, for justice and piety, have glorified God by their death. For alms, fasts, prayers and the other exercises of piety even hypocrites feign: no one has undertaken death eagerly, except one who

Editors' notes and page, col. 888

Page

running head: LIBER
marginal letters: A exemplum praebens, ut qui pro nostra; B mentum indubitabilius, quam quod tot martyrum; C Princeps severissimo judicio reposcet; D nus praedixerat fore, ut ubi senuisset
old-edition numerals: (none)
other: column begins and ends mid-sentence; stray mark after "Dominus;" (printed "Dominus;,") and specks before "sanguine" and "clarificemus" taken as blemishes, not set; "promissa" has a damaged s but reads clearly; running head "LIBER" is all that is visible of it; the left column (cut off) belongs to col. 887 and is not set; VARIORUM NOTAE at the page foot (Pamelius) not set, left for the later pass; Coloss. reference numeral printed as small-capital I

PL 4:889

certo persuasum haberet, nihil adversi posse accidere iis qui persistunt in charitate Dei.

was firmly persuaded that nothing adverse can befall those who persist in the charity of God.

XIII. Neque tamen statim martyr est qui occiditur: occiduntur et sicarii et piratae; non supplicium facit martyrem, sed causa. Quod si qui leguntur sibi fortiter conscivisse necem, aut infirmitas erat morte quaerens dolorum finem, aut ambitio, aut dementia. Nec hoc est testimonium praebere Deo, id facere quod et Deo displicet, et gentium etiam legibus prohibetur. Plurimum interest inter barbaricam immanitatem et martyrum modestissimam constantiam, in se imbecillem, in Christo fortem. Sunt qui certis artibus corpus stupefaciunt, ne sentiant cruciatus: hoc modo se quidem malefici muniunt adversus carnificum manus. Sunt et affectus impotentes, qui sensum adimunt animo, ita ut vel mortem impavidi perferant. Sed placidum illud ac mansuetum, illud humiliter sublime et sublimiter humile non videmus nisi in Christi martyribus. Non obtuentur trucibus oculis carnificem, non minitantur tyranno: magis dolent de illorum caecitate quam de suis afflictionibus. Scilicet clamat et in illis Christus: Pater, ignosce illis, quia nesciunt quid faciunt (Luc. XXIII, 34). Non aliud spectant quam in coelum, ubi spem omnem habent repositam. Sic ipse Dominus velut agnus sine voce ad mactationem ductus est: et si quam edidit vocem, ea magis declaravit animum mitem ac placidum, quam ullum potuisset silentium. Quam blanda oratione compellat Judam proditorem! quam placide respondit caesus alapa! quam nihil ferocius loquitur Annae et Caiphae! quam tranquille respondit Pilato! Denique, cum Pharisaei, veluti victores, moverent capita sua, amarissimis conviciis in illum debacchantes, ille mitissimus clamat: Pater ignosce illis, quia nesciunt quid faciunt.

XIII. Yet not everyone who is killed is thereby a martyr: assassins and pirates are killed too; it is not the punishment that makes a martyr, but the cause. And if some are read of as having bravely inflicted death upon themselves, it was either weakness seeking in death an end of sufferings, or ambition, or madness. Nor is this bearing witness to God, to do what both displeases God and is forbidden even by the laws of the nations. There is the greatest difference between barbarous savagery and the most modest constancy of the martyrs, weak in itself, strong in Christ. There are those who by certain arts benumb the body so as not to feel the tortures: in this way sorcerers indeed fortify themselves against the hands of the executioners. There are also ungoverned passions which take away feeling from the mind, so that men endure even death without fear. But that placid and gentle quality, that humbly sublime and sublimely humble quality, we see nowhere but in the martyrs of Christ. They do not glare at the executioner with fierce eyes, they do not threaten the tyrant: they grieve more over the blindness of those men than over their own afflictions. For indeed Christ cries out in them also: Father, forgive them, because they do not know what they are doing (Luke 23:34). They look at nothing but towards heaven, where they have all their hope laid up. So the Lord Himself was led like a lamb without a voice to the slaughter: and if He uttered any word, it declared a mild and placid mind more than any silence could have done. With what gentle speech He addresses Judas the betrayer! How placidly He answered when struck with a slap! How He says nothing fiercer to Annas and Caiaphas! How tranquilly He answered Pilate! Finally, when the Pharisees, as though victors, wagged their heads, raving against Him with the bitterest insults, He, most mild, cries out: Father, forgive them, because they do not know what they are doing.

XIV. Non igitur mori per se testimonium est; sed sic mori est testimonium praebere Deo. Stephanus juvenis inter homicidas, agnus inter lupos, stabat placido angelicoque vultu et ad Domini exemplum orabat pro lapidantibus, nec alibi habet oculos quam in coelum. Illic videre meruit cujus praesidio superior erat persequentibus. Qui vero timet Deum, non metuit hominum saevitias. Qui ex animo diligit vitam coelestem, facile vilem habet animam; atque illi, cum beato Paulo, vivere Christus est, mori lucrum (Phil. I, 21). An non ingens lucrum est hanc et brevem et innumeris malis contaminatam vitam cum sempiterna felicitate commutare? Hic Dominus, quemadmodum et in caeteris omnibus, sese formam nobis exhibuit. Quum enim instaret extremus actus martyrii, quem aiunt in fabulis oportere esse optimum, secessit, abjecit sese in terram, prolixe atque etiam frequenter,

XIV. To die, therefore, is not of itself a witness; but to die thus is to bear witness to God. Stephen, a young man among murderers, a lamb among wolves, stood with a placid and angelic countenance and, after the Lord's example, prayed for those who were stoning him, nor does he have his eyes anywhere but on heaven. There he was found worthy to see Him by Whose protection he was superior to his persecutors. He who truly fears God does not dread the cruelties of men. He who from his heart loves the heavenly life easily holds his life cheap; and for him, with blessed Paul, to live is Christ, to die is gain (Phil. 1:21). Or is it not an immense gain to exchange this life, both brief and defiled by countless evils, for everlasting happiness? Here the Lord, as also in all other things, presented Himself to us as a pattern. For when the final act of His martyrdom was at hand, which they say in plays ought to be the best, He withdrew, threw Himself on the ground, at length and also frequently,

Editors' notes and page, col. 889

Footnotes

Heading printed above the notes: VARIORUM NOTAE. (Notes without call letters; each keyed by its italic lemma.) (lemma 1) ‹anchor: non supplicium facit martyrem, sed causa (not in the text visible in these crops)› · col 889 Non supplicium facit martyrem, sed causa. Sumpsit quidem hoc ex D. Cypriano, sed quod ille contra haereticos, iste adversus eos qui mortem sibi consciscunt, et maleficos in medium adducit. PAMEL.

It is not the punishment that makes a martyr, but the cause. He took this indeed from St Cyprian; but what Cyprian brings forward against heretics, this writer brings forward against those who take their own lives, and against evildoers. PAMELIUS.

(lemma 2) ‹anchor: non minitantur tyranno (not in the text visible in these crops)› · cols 889–890 Non minitantur tyranno. Non per omnia hoc verum esse patet, vel ex solo Prudentio, ubi et Laurentius et Romanus martyres contra faciunt, immo et Machabaei martyres non erunt, si huic auctori credendum sit. Caute itaque hic locus legendus, ne favere videatur pseudomartyribus nostri saeculi. PAMEL.

They do not threaten the tyrant. That this is not true in every case is plain, even from Prudentius alone, where the martyrs Laurence and Romanus do the opposite; indeed even the Maccabees will not be martyrs, if this author is to be believed. This passage must therefore be read with caution, lest it seem to favour the pseudo-martyrs of our own age. PAMELIUS.

(lemma 3) ‹anchor: Jam non est par omnium martyrum in› · col 890 Jam non est par omnium martyrum in tormentis alacritas. Morel. et Manut. martyrium, verum non placet. PAMEL.

Now the eagerness of all the martyrs in their torments is not equal. Morel and Manutius read martyrium, but that does not satisfy. PAMELIUS.

(printed under page 436)

Page

running head: 889 DE DUPLICI MARTY[RIO] (cut off at the right edge of the image)
marginal letters: A certo persuasum haberet; B adimunt animo, ita ut vel mortem; C et Caiphae! quam tranquille; D 21). An non ingens lucrum
old-edition numerals: (none)
other: column begins mid-sentence (certo persuasum); last word fre- split at the column break (frequenter in next column); page number printed somewhat blurred, read as 889; full-width heading VARIORUM NOTAE at page foot not set, the notes below it (Non supplicium facit martyrem...; Non minitantur tyranno...) left for the later pass; mark after velut is a type blemish, not set; Hic Dominus read from slightly unclear type

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ac sanguineo sudore madescens, nostrae naturae in se expressit imbecillitatem, ante testatus animi taedium ac tristitiam usque ad mortem, ne nos in desperationem caderemus si, cum omnia mortem praesentem intentant, horrorem naturae senserimus. Nisi enim adesset sensus dolorum, nihil haberet admirabile martyrium : sed superare dolorem, corona dignum est. Horrere mortem, naturae est, vincere naturam animi fortitudine, gratiae est. Omnia potest Paulus, sed in eo qui ipsum corroborat. Sed quibus praesidiis vincitur naturae infirmitas? Si nos totos humi prosternamus, hoc est, si nihil omnino tribuamus viribus nostris; si vigilemus et oremus instanter; si nostram voluntatem divinae voluntati submittamus, dicamusque illa ex animo, ex toto corde : Transeat hic calix, si fieri potest; sed fiat, non sicut ego volo, sed sicut tu vis (Matth. XXVII, 7, 36).

and wet with a bloody sweat, expressed in Himself the weakness of our nature, having first testified to weariness of soul and sorrow even unto death, so that we should not fall into despair if, when all things threaten present death, we have felt the horror of nature. For if the sense of pain were not present, martyrdom would have nothing admirable; but to overcome pain is worthy of a crown. To dread death belongs to nature; to conquer nature by fortitude of soul belongs to grace. Paul can do all things, but in Him Who strengthens him. But by what defences is the weakness of nature conquered? If we prostrate our whole selves on the ground, that is, if we attribute nothing at all to our own strength; if we watch and pray earnestly; if we submit our will to the divine will, and say those words from the soul, from the whole heart: Let this cup pass, if it can be done; but let it be done, not as I will, but as Thou wilt (Matt. 26:39).

XV. Novi ego ac flevi quosdam magna animi fortitudine praeditos, qui, jam coronae proximi, defecerunt, et quem diu professi fuerant, abnegarunt. Quid fuit in causa? Dimoverant oculos suos ab eo qui solus robur dat infirmis, intermiserant orationem, ac coeperant ad humana praesidia respicere. Contemplabantur suae naturae vincula, considerabant aculeos, ungulas, candentes laminas, ferrum et ignem, reliquumque carnificinae apparatum, etiam aspectu horrendum, et cruciatuum atrocitatem cum suis viribus conferebant, et ideo victoriam amiserunt e manibus. Ubi quis ita cogitat : « Hoc possum, illud perpeti non possum ; » numquam feliciter peraget martyrium. Sed qui se totum tradit divinae voluntati, non alio spectans quam ad illius opem, is demum firmus est et invictus. Hoc autem fieri non potest, nisi adsit vera ac vivida fides, nihil haesitans, nihil disquirens : ne cogitaveris quanta sit tyranni saevitia, quanta hominis imbecillitas, sed quanta sit Domini virtus, qui certat ac vincit in membris suis.

XV. I have known, and wept over, some men endowed with great fortitude of soul who, when already near the crown, fell away, and denied Him Whom they had long confessed. What was the cause? They had turned their eyes away from Him Who alone gives strength to the weak, they had broken off prayer, and had begun to look to human defences. They contemplated the bonds of their own nature, they considered the goads, the claws, the glowing plates, iron and fire, and the rest of the executioner's apparatus, horrible even to look upon, and they compared the atrocity of the tortures with their own strength, and so they let the victory slip from their hands. When anyone thinks thus: 'This I can do, that I cannot endure,' he will never accomplish martyrdom successfully. But he who hands himself over wholly to the divine will, looking to nothing other than His help, he alone is firm and unconquered. But this cannot come about unless a true and living faith is present, hesitating at nothing, inquiring into nothing: do not consider how great the cruelty of the tyrant is, how great the weakness of man, but how great the power of the Lord is, Who strives and conquers in His members.

XVI. Ergo, ut a digressione reflectamus ad id quod erat constitutum, quemadmodum Domini mors potentior erat quam vita, ita voluit martyrum suorum mortem esse potentem. Quid enim infirmius quam vinciri, damnari, caedi, cruciari, occidi, et ad carnificis arbitrium praebere corpus? Haec species interdum misericordiam movet etiam saevissimis tyrannis. Verum, ubi jam monumenta martyrum pelluntur morbi, rugiunt daemones, terrentur monarchae, coruscant miracula, concidunt idola : tum apparet quam sit efficax ac potens martyrum sanguis. Praesentia infirma, epistolae graves (II Cor. X, 10), audivit beatissimus Gentium Doctor ; hoc et ad martyres recte accommodabitur ; vita infirma et contempta, mors gravis ac potens. Jam non est par omnium martyrum in

XVI. Therefore, to turn back from the digression to what had been proposed: just as the Lord's death was more powerful than His life, so He willed the death of His martyrs to be powerful. For what is weaker than to be bound, condemned, beaten, tortured, killed, and to offer the body to the executioner's will? This sight sometimes moves to pity even the most savage tyrants. But when now [at] the tombs of the martyrs diseases are driven out, demons roar, monarchs are terrified, miracles flash forth, idols fall down, then it appears how efficacious and powerful the blood of the martyrs is. Presence weak, letters weighty (2 Cor. 10:10), the most blessed Teacher of the Gentiles heard said [of him]; this too will rightly be applied to the martyrs: life weak and despised, death weighty and powerful. Now there is not an equal, among all the martyrs, in

Editors' notes and page, col. 890

Page

running head: …DUPLICI MARTYRIO. 890 (cut at the left edge of the image; column number printed 890)
marginal letters: A quenter, ac sanguineo sudore; B Transeat hic calix; C rium. Sed qui se totum; D morbi, rugiunt daemones
old-edition numerals: (none)
other: column begins with "quenter", the rest of "fre-" from col. 889; column ends mid-sentence at "in". The scripture reference is printed (Matth. XXVII, 7, 36), as best I can read it; the passage is in fact Matt. 26:39 (cf. 26:42). It is set as printed, the English gives Matt. 26:39. The full-width heading "VARIORUM NOTAE" at the foot of the page is not set; the editors' notes below it (Pamel., Morel., Manut.) are left for the later pass. Text: De duplici martyrio (a spurious work). No editors' matter in the text block.

PL 4:891

tormentis alacritas, quemadmodum nec omnes eodem genere mortis defunguntur. Tres illi beati pueri in mediis flammis invenere refrigerium, et septi innocuo elemento, velut in conclavi canebant hymnum Domino. Daniel item citra noxam, leonum sodalitio est usus. Beatus Andreas, ut habet humana quidem historia, sed satis probatae fidei, gaudens sibique gratulans ibat ad crucem. Alii diutius ac variis cruciatibus subinde moriuntur, nec tamen morte datur finire dolorem. Est igitur et illud veri martyris, hoc quoque totum arbitrio Dei committere. Novit ille quid expediat nobis et quid ad ipsius gloriam maxime conducibile sit. Tantum illud assidue cogitandum est: Sive vivimus sive morimur, Domini sumus (Rom. XIV. 8). Nec sibi quisquam displiceat, si corpore pariter et animo sentiat gravem ac diutinam molestiam, tantum fidat ei cui certat: is non patietur quemquam tentari supra id quod potest, sed faciet etiam cum tentatione proventum (I Cor. X, 13). Quosdam electos interdum patitur in tormentis deficere, ut agnoscant imbecillitatem suam, atque eosdem post fortissimos reddit in certamine. Hac dispensatione Petrus ter abnegavit Dominum, ut, edoctus quam nihil posset suis viribus, confirmaret fratres suos. Quomodo autem confirmaret? Ut sibi diffisi, fiduciam omnem collocarent in Domino.

torments, eagerness, just as not all die by the same kind of death. Those three blessed youths found refreshment in the midst of the flames, and, enclosed by a harmless element, they sang a hymn to the Lord as if in a chamber. Daniel likewise, without harm, enjoyed the company of lions. The blessed Andrew, as a history that is indeed human, but of sufficiently proven trustworthiness, relates, went to the cross rejoicing and congratulating himself. Others die again and again over a longer time and by various tortures, and yet it is not granted them to end their pain by death. It belongs, therefore, to the true martyr to commit this too wholly to the judgement of God. He knows what is expedient for us and what is most conducive to His own glory. Only this must be constantly pondered: Whether we live or whether we die, we are the Lord's (Rom. 14:8). Nor let anyone be displeased with himself if he feels heavy and prolonged distress in body and mind alike; let him only trust in Him for Whom he contends: He will not allow anyone to be tempted beyond what he is able, but will also make with the temptation a way out (1 Cor. 10:13). Some of the elect He sometimes allows to fail in torments, so that they may recognize their own weakness, and afterwards He renders these same men most valiant in the contest. By this dispensation Peter three times denied the Lord, so that, having been taught how he could do nothing by his own strength, he might strengthen his brethren. But how was he to strengthen them? So that, distrusting themselves, they might place all their confidence in the Lord.

XVII. Sed jam tempus est ut de altero martyrii genere disseramus charitati tuae, de quo etiam accuratius est disputandum, quod occultum sit et omnium temporum commune; neque enim semper saeviunt Nerones, Diocletiani, Decii ac Maximini, numquam tamen cessat diabolus exercere Christi militiam professos. Et fortassis erunt posthac, donante Christo, tempora quibus nullae tyrannorum persecutiones affligent Ecclesiam: numquam tamen defutura sunt certamina, numquam martyria quibus homines pii glorificent Deum. Ecclesia quidem adhuc in hoc exilio militans, peculiaribus gaudiis applaudit iis qui in professione nominis Jesu animas suas fideliter deposuerunt, et ad horum memorias magna cum alacritate concurritur: sed coeleste theatrum, Angelorum myriades et justorum cum Christo regnantium innumerabilis populus applaudunt omnibus qui sinceram fidem et charitatem invictam, quam habent erga Dominum Jesum, integritate et innocentia vitae testificantur.

XVII. But it is now time that we discourse to your charity about the other kind of martyrdom, about which we must also argue more carefully, because it is hidden and common to all times; for Neros, Diocletians, Deciuses and Maximins do not always rage, yet the devil never ceases to harass those who have professed the warfare of Christ. And perhaps there will hereafter be, by Christ's gift, times in which no persecutions of tyrants will afflict the Church: yet contests will never be lacking, never martyrdoms by which pious men may glorify God. The Church indeed, still fighting in this exile, applauds with special rejoicing those who in the profession of the name of Jesus have faithfully laid down their lives, and people flock with great eagerness to their memorials: but the heavenly theatre, the myriads of Angels and the innumerable people of the just reigning with Christ, applaud all who bear witness by integrity and innocence of life to the sincere faith and unconquered charity which they have towards the Lord Jesus.

XVIII. Nec solum professione fidei, quae juxta Paulum, ore fit ad salutem, glorificatur Deus, verum etiam confessione commissorum. Haec ne temere ex nobis ipsis loqui videamur, adducenda sunt Scripturarum testimonia. Ergo, nisi piorum vita cederet in gloriam Dei, Christus non diceret in Evangelio: Ut videant opera vestra bona, et glorificent patrem vestrum

XVIII. God is glorified not only by the profession of faith, which, according to Paul, is made with the mouth unto salvation, but also by the confession of things committed. Lest we seem to say these things rashly of ourselves, testimonies of the Scriptures must be adduced. Thus, unless the life of the pious redounded to the glory of God, Christ would not say in the Gospel: That they may see your good works, and glorify your Father

Editors' notes and page, col. 891

Footnotes

Heading printed above the notes: VARIORUM NOTAE. (Notes without call letters; each keyed by its italic lemma.) (lemma 1) ‹anchor: ut habet quidem humana historia (not in the text visible in these crops)› · col 891 Ut habet quidem humana historia. Haec quoque phrasis veteribus incognita, qui non humanas, sed ecclesiasticas historias nuncupant. PAMEL.

As human history indeed relates. This phrase too was unknown to the ancients, who speak not of human but of ecclesiastical histories. PAMELIUS.

(lemma 2) ‹anchor: Nerones, Diocletiani, Decii› · cols 891–892 Diocletiani Morelius conjicit legendum Valeriani. Verum, etsi id fiat, plura sunt alia quae Cypriani non esse convincunt. Neque vero uspiam de altero hoc martyrii genere apud illum sermo est. PAMEL.

Diocletians: Morel conjectures that Valeriani ("Valerians") should be read. But even if that is done, there are many other things which prove the work is not Cyprian's. Nor indeed is this second kind of martyrdom discussed anywhere in his writings. PAMELIUS.

(lemma 3) ‹anchor: Paulus apostolus scriberet Galatis (not in the text visible in these crops)› · col 892 Paulus apostolus scriberet Galatis. Recte sic Manutius pro Corinthiis. PAMEL.

The apostle Paul wrote to the Galatians. So Manutius rightly reads, instead of Corinthiis ("to the Corinthians"). PAMELIUS.

(printed under page 437)

Page

running head: 891 LIBER (rest of running head cut off at the image edge)
marginal letters: A tormentis alacritas, quemadmodum; B animo sentiat gravem ac diutinam; C Nerones, Diocletiani, Decii ac Maximini; D ficantur.
old-edition numerals: (none)
other: "defunguntur" blurred in the image, read from context; column ends mid-sentence at "patrem vestrum"; VARIORUM NOTAE at page foot (Ut habet quidem humana historia; Diocletiani) not set, left for later pass; right-hand column (892) visible only in part, not set

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qui in coelis est (Matth. V, 16); nec Paulus Apostolus scriberet Galatis: Et in me glorificabant Deum (Gal. I, 24). Confirmatur hoc et per repugnantiam ex his quae diximus. Etenim, si nomen Dei polluitur ac dehonestatur impia vita sui populi, utique bona illius vita cohonestatur. Damnatur apud Apostolum et philosophorum impia sapientia, qui, cum Deum cognovissent, non tamen eum ut Deum glorificaverunt (Rom. I, 21). Sapientiam profitebantur, et summam exhibebant stultitiam. Itaque, cum Deum esse profiterentur, tamen, turpiter viventes et idolis sacrificantes, falso testimonio quodammodo obscurabant Dei gloriam, quasi nec justus esset nec verax, aut quasi non unus esset, sed multi, aut quasi saxis esset assimilis. Id autem evidentius etiam testatur beatissimus Paulus, scribens ad Corinthios: Empti, inquit, estis pretio magno, glorificate et portate Deum in corpore vestro (I Cor. VI, 20). Ideo Deus redemit nos pretio sanguinis sui ut, semel a peccatis expurgati, deinceps vitam ipso dignam ageremus.

Who is in heaven (Matt. 5:16); nor would the Apostle Paul write to the Galatians: And they glorified God in me (Gal. 1:24). This is confirmed also by contrast, from the things we have said. For if the name of God is polluted and dishonoured by the impious life of His people, certainly it is honoured by that people's good life. With the Apostle the impious wisdom of the philosophers is also condemned, who, when they had known God, nevertheless did not glorify Him as God (Rom. 1:21). They professed wisdom, and displayed the utmost folly. And so, although they professed that God exists, yet, living shamefully and sacrificing to idols, they in a manner obscured the glory of God by false testimony, as though He were neither just nor truthful, or as though He were not one but many, or as though He were like stones. And the most blessed Paul testifies to this still more clearly, writing to the Corinthians: You have been bought, he says, at a great price; glorify and bear God in your body (1 Cor. 6:20). Therefore God redeemed us at the price of His blood so that, once cleansed of sins, we might thenceforth lead a life worthy of Him.

XIX. Ac symbolum imperatoris gestamus impressum frontibus nostris. Quid si gerens signum Christi, praestet opera Belial? nonne dedecoratur ille cujus insignia gerimus? Contra sicut imperator sibi placet de milite praestrenuo, sic existimans illius virtutem ipsi decori et ornamento esse: sic Deus gloriatur in his quos redemit, quos lavit, quos sanctificavit, quos Spiritus donativo dignatus est, si vitae sanctimonia declararint Domini gratiam in ipsis non fuisse vacuam. Si Paulus gloriatur in discipulorum pietate, gaudium et coronam suam illos appellans, qui nihil erat nisi dispensator alieni muneris, annon Dominus magis gloriatur super his pro quibus mortuus est? Jam quod in libro Job ad hunc modum Satanae loquitur Dominus: Num animadvertisti servum meum Job, quomodo non sit ei similis super terram, homo simplex et rectus ac timens Deum, et recedens a malitia (Job. I, 8)? nonne sermonem profert de suo cultore gloriantis? Beatus autem Paulus splendidiore etiam verbo usus est, scribens secundam ad Corinthios Epistolam: Deo autem gratia, qui semper triumphat nos in Christo Jesu, et odorem notitiae suae manifestat per nos in omni loco: quia Christi bonus odor sumus Deo (II Cor. II, 14). Melius est nomen bonum super unguenta pretiosa (Eccli. VII, 2). Scriptura gloriosam famam appellare solet odoramenta. Non tamen Deus gloriatur hominum more, sibi placens ac gestiens, sed nostram salutem ducit gloriam, et ideo subjecit Apostolus: In his qui salvi fiunt, et in his qui pereunt. Quomodo glorificatus Deus in his qui salvi fiunt? quoniam illius illustratur misericordia. Quomodo in his qui pereunt? quoniam in his declaratur illius justitia.

XIX. And we bear the emblem of the emperor impressed upon our foreheads. What if one who bears the sign of Christ should perform the works of Belial? Is not He whose insignia we bear dishonoured? On the other hand, just as an emperor is pleased with a most valiant soldier, thinking that the soldier's valour is a credit and an ornament to himself, so God glories in those whom He has redeemed, whom He has washed, whom He has sanctified, whom He has deemed worthy of the gift of the Spirit, if by the holiness of their life they have shown that the grace of the Lord in them was not void. If Paul, who was nothing but the steward of another's gift, glories in the piety of his disciples, calling them his joy and crown, does not the Lord glory the more over those for whom He died? Further, when in the book of Job the Lord speaks to Satan in this manner: Have you considered My servant Job, how there is none like him upon the earth, a simple and upright man, and fearing God, and withdrawing from wickedness (Job 1:8)? does He not utter the speech of one glorying in His worshipper? But the blessed Paul used an even more splendid word, writing the second Epistle to the Corinthians: But thanks be to God, Who always leads us in triumph in Christ Jesus, and makes manifest the fragrance of His knowledge through us in every place: for we are the good fragrance of Christ to God (2 Cor. 2:14). A good name is better than precious ointments (Ecclus. 7:2). Scripture is accustomed to call glorious fame perfumes. Yet God does not glory after the manner of men, pleased with Himself and exulting, but He counts our salvation His glory, and therefore the Apostle added: In those who are saved, and in those who perish. How is God glorified in those who are saved? Because His mercy is made illustrious. How in those who perish? Because in them His justice is declared.

Editors' notes and page, col. 892

Page

running head: LIBER 892
marginal letters: A qui in coelis est; B scribens ad Corinthios; C gaudium et coronam; D appellare solet odoramenta
old-edition numerals: (none)
other: Matth. reference read as V, 16 (print blurred, could look like 46); II Cor. reference read as II, 14 (print blurred, could look like 4); Eccli. VII, 2 as printed, verse is Eccles. 7:1-2; full-width heading VARIORUM NOTAE at page foot not set; Variorum notae (Pamelius) at foot left for later pass; left-column fragments belong to col. 891 and are not set

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XX. Nunc ipse sermonis cursus nos eo deduxit ut doceamus et peccatorum confessione glorificari Deum. Hic occurrit protinus ex libro Jesu Nave Achan, qui, quoniam, contra divinum edictum, sustulerat ex anathemate pallium coccineum insigne, ac ducentos siclos argenti, ac linguam auream siclorum quinquaginta, populus Israel terga vertit hostibus. Itaque Josue dixit Achan : Fili mi, da gloriam Domino Deo Israel, et confitere, atque indica mihi quid feceris, ne abscondas (Josue VII, 19). Confessus, dedit poenas, et aversus est furor Domini. Ea confessio clarificavit Dei justitiam ac sapientiam : sapientiam, quod illius oculis nihil esset abstrusum ; justitiam, quod non sine causa passus esset hostes adversus Israelem invalescere, quodque leges ipsius nullus hominum impune violat. Nihil erat magni quod suffuratus erat Achan : magnum tamen erat documentum universo populo, quantum periculum sit Dei jussa negligere, eique velle imponere quasi quidquam illum fugeret, aut quasi faveret praevaricatoribus. Atque ille quidem cum esset Judaeus, ob unicum peccatum, quod ipsi leve videbatur, severissimas poenas dedit, lapidatus ab universo populo, corporis interitu salutem animae redimens. Non enim judicat Deus bis in idipsum.

XX. Now the very course of our discourse has brought us to the point of teaching that God is glorified also by the confession of sins. Here there meets us at once, from the book of Jesus Nave, Achan, who, since, against the divine edict, he had taken from the devoted thing a splendid scarlet cloak, and two hundred shekels of silver, and a golden tongue of fifty shekels, the people of Israel turned their backs to the enemy. And so Joshua said to Achan: My son, give glory to the Lord God of Israel, and confess, and show me what you have done; do not hide it (Josh. 7:19). Having confessed, he paid the penalty, and the fury of the Lord was turned away. That confession made manifest the justice and wisdom of God: His wisdom, in that nothing was hidden from His eyes; His justice, in that not without cause had He allowed the enemy to prevail against Israel, and in that no man violates His laws with impunity. It was nothing great that Achan had stolen; yet it was a great lesson to the whole people how great the danger is of neglecting the commands of God, and of wishing to deceive Him as though anything escaped Him, or as though He favoured transgressors. And he indeed, since he was a Jew, for a single sin, which seemed light to him, paid the severest penalty, stoned by the whole people, redeeming the salvation of his soul by the destruction of his body. For God does not judge twice for the same thing.

XXI. Sed quae poena manet illos qui, post tantam Evangelii lucem et gratiam, postea quam semel illuminati sunt, gustaverunt etiam donum coeleste, et participes facti sunt Spiritus sancti, gustaverunt aeque bonum Dei verbum virtutesque saeculi venturi, in multa atque immania crimina relabuntur, crucifigentes sibimetipsis Filium Dei et ostentui habentes ? Qui hoc sunt etiam miserabiliores, quod, cum tales sint, aspernantur tamen poenitentiae salutaris remedium, contemnunt Ecclesiam maternum gremium offerentem et ad sanitatis instaurationem invitantem. Ejusmodi defectio quantam putas ignominiam inu Ecclesiae ? Nec ea ignominia non potest pertinere ad Christum qui est caput Ecclesiae, et per omnia suum esse ducit quod est corporis ac membrorum ipsius. E diverso, quanta totius Ecclesiae exultatio cum qui lapsus est, per poenitentiam Ecclesiae reconciliatur ? Ac ne putemus hoc gaudium apud nos tantum esse, Dominum audiamus in Evangelio κατὰ Lucam loquentem : Ita dico vobis, quod gaudium erit in coelo super uno peccatore poenitenttiam agente, quam super nonaginta novem justos, qui non indigent poenitentia (Luc. XV, 9). Nam haec clausula finit parabolam de pastore qui, relictis nonaginta novem ovibus, unam quae a grege aberraverat multo labore quaesitam ac tandem inventam, imposuit humeris suis, et caulae restituit. Simili sententia claudit parabolam de muliere quae drachmam perditam invenerat : Ita, dico vobis, gaudium erit coram Angelis Dei super uno peccatore

XXI. But what penalty awaits those who, after so great a light and grace of the Gospel, after they have once been enlightened, have also tasted the heavenly gift, and have been made partakers of the Holy Spirit, have likewise tasted the good word of God and the powers of the age to come, fall back into many and monstrous crimes, crucifying for themselves the Son of God and holding Him up to mockery? These are all the more wretched in this, that, being such, they nevertheless spurn the remedy of saving penance, and despise the Church as she offers her motherly bosom and invites them to the restoration of health. How great a disgrace do you think such a defection brands upon the Church? Nor can that disgrace fail to touch Christ, Who is the head of the Church, and Who in all things counts as His own what belongs to His body and members. On the other hand, how great is the exultation of the whole Church when one who has lapsed is reconciled to the Church through penance? And lest we think that this joy exists only among us, let us hear the Lord speaking in the Gospel according to Luke: So I say to you, that there will be joy in heaven over one sinner doing penance, rather than over ninety-nine just, who do not need penance (Luke 15:9). For this sentence closes the parable of the shepherd who, leaving the ninety-nine sheep, laid upon his shoulders the one that had strayed from the flock, sought with much labour and at last found, and restored it to the fold. With a like saying He closes the parable of the woman who had found the lost drachma: So, I say to you, there will be joy before the angels of God over one sinner

Editors' notes and page, col. 893

Footnotes

Heading printed above the notes: VARIORUM NOTAE. (Notes without call letters; each keyed by its lemma.) (lemma 1) ‹anchor: Achan (not in the text visible in these crops)› · col 893 Achan. Morelius Achar. Et sic etiam LXX, sed versio haec mixta est ex vulgata editione Hieron. et LXX. Hoc autem mirum, quod poenitentiam lapsorum martyrium quoddam facere videatur. PAMEL.

Achan. Morel reads Achar, and so too the Septuagint; but this version is a mixture of Jerome's Vulgate edition and the Septuagint. What is strange, however, is that he seems to make the penance of the lapsed a kind of martyrdom. PAMELIUS.

(lemma 2) ‹anchor: in Evangelio κατὰ Lucam› · cols 893–894 Kata Lucam. Manutius quidem hic et postea reposuit secundum. Verum quod illud Cyprianicum sit, puto auctorem sic ex instituto scripsisse. Est autem etiam, praeter veterum sententiam, hujus loci expositio. PAMEL.

Kata ("according to") Luke. Manutius indeed substituted secundum here and later. But since that usage is Cyprian's, I think the author wrote so deliberately. This interpretation of the passage, moreover, is also contrary to the opinion of the ancients. PAMELIUS.

(printed under page 438)

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running head: 893 DE DUPLICI MARTY[RIO] (cut off at image edge)
marginal letters: A XX. Nunc ipse sermonis cursus; B impune violat. Nihil erat magni; C gentes sibimetipsis Filium Dei; D ginta novem justos, qui non indigent
old-edition numerals: (none)
other: "inu" stands at line end with a stray mark and the next line begins "Ecclesiae"; the ending -rit is not printed, so it is set as printed and translated as inurit. Luc. XV, 9 is set as printed, although the verse quoted is Luke 15:7. The column ends mid-word with "pec-", continued in col. 894. The full-width heading "VARIORUM NOT[AE]" stands above the page-foot notes and is not set. The Variorum notae (Achan. Morelius Achar...; Kata Lucam. Manutius...) are left for the later pass.

PL 4:894

poenitentiam agente (Ibid.). Nec tamen hoc sic accipiendum est, quasi Deo et ejus Angelis gratius sit post lapsum redire ad pietatem, quam citra lapsum perseverare in innocentia: sed Scriptura suo more loquitur secundum affectus humanos, illud testatum esse volens Deo gratissimam esse peccatorum conversionem: Non enim quaerit mortem peccatoris, sed magis ut convertatur et vivat (Ezech. XVIII, 32).

doing penance (ibid.). Yet this is not to be taken as though it were more pleasing to God and His angels to return to piety after a fall than to persevere in innocence without a fall: rather, Scripture speaks in its own manner according to human feelings, wishing to make this attested, that the conversion of sinners is most pleasing to God: For He does not seek the death of the sinner, but rather that he be converted and live (Ezek. 18:32).

XXII. Atque interdum piorum hominum lapsus, quamvis enormes, divina dispensatione vertuntur in summum Ecclesiae profectum. Sic lapsus est Apostolorum princeps, sic Paulus gentium doctor, sic Maria Magdalene, quibus nunc Ecclesia praecipue gloriatur, quorum lapsus cesserunt in stabilimentum ac solatium domus Dei. Praeterea non hic loquitur de vere justis, sed de justiti⟨a⟩ pharisaica, quemadmodum alibi dicit: Non est opus sanis medico, sed male habentibus (Matth. IX, 12). At non erant sani quibus hoc dicebat Dominus, sed, Legis qualicumque observatione tumidi, sibi videbantur sani, et ideo non desiderabant medicum.

XXII. And sometimes the falls of pious men, however enormous, are turned by divine dispensation to the highest advancement of the Church. Thus fell the prince of the apostles, thus Paul the teacher of the Gentiles, thus Mary Magdalene, in whom the Church now especially glories, whose falls turned out for the strengthening and comfort of the house of God. Moreover, He is not speaking here of the truly righteous, but of pharisaic righteousness, just as He says elsewhere: There is no need of a physician for the healthy, but for those who are unwell (Matt. 9:12). But those to whom the Lord said this were not healthy; rather, puffed up by some sort of observance of the Law, they seemed to themselves healthy, and therefore they did not desire a physician.

XXIII. Haec cum ad hunc habeant modum, desiderate frater, conemur assiduis exhortationibus excitare fidelium animos, ut tota etiam vita martyrium, hoc est testimonium, reddat Deo; quod adeo negligendum non est, ut, nisi ea praecesserit, martyrium quod sanguine perhibetur non sit martyrium. Frustra enim cervicem praebueris carnifici, nisi prius occideris membra quae sunt super terram, hoc est affectus qui militant adversus spiritum, odium, invidiam, avaritiam, libidinem: quibus quicumque servit, Deum quodam modo abnegavit, et, Christum ore profitens, vita Satanam deum confitetur. Nec hic sermo debet cuiquam videri durior, cum sit verax ac salutaris: quidquid homo quivis Deo anteponit, sibi deum facit, nec possumus duobus servire dominis: unus enim est Deus ex toto corde, ex tota anima, ex totis viribus diligendus.

XXIII. Since these things stand in this way, beloved brother, let us strive by constant exhortations to rouse the minds of the faithful, so that their whole life too may render martyrdom, that is, witness, to God; which is so far from being something to neglect that, unless it has gone before, the martyrdom that is borne in blood is not martyrdom. For in vain will you have offered your neck to the executioner unless you have first put to death the members which are upon the earth, that is, the passions which war against the spirit: hatred, envy, avarice, lust; whoever serves these has in a certain manner denied God, and, professing Christ with his mouth, confesses Satan as god by his life. Nor ought this saying to seem too harsh to anyone, since it is true and salutary: whatever any man puts before God, he makes a god for himself, and we cannot serve two masters; for there is one God, to be loved with the whole heart, with the whole soul, with all one's strength.

XXIV. Quisquis igitur ore dicit: « Credo in unum Deum, » et servit avaritiae, aut libidini, aut luxui, sibi mentitur sibique repugnat, aliud lingua sonans, aliud animo celans; voce tantum testimonium perhibens Deo, cum vita Satanam colat. Efficacius autem est vitae quam linguae testimonium: Non omnis qui dicit: Domine, Domine, intrabit in regnum, sed qui facit voluntatem Patris coelestis (Matth. VII, 21). Habent et opera suam linguam facundiam, etiam tacente lingua. Ideo Dominus in Evangelio κατὰ Joannem ita loquitur: Opera quae dedit mihi Pater ut perficiam ea, ipsa opera quae ego facio testimonium perhibent de me (Joan. V, 36). Quemadmodum igitur bona opera profitentur Deum, ita mala quodam modo loquuntur: Non est Deus, nec scientia in excelso. Quis non contremiscat,

XXIV. Whoever therefore says with his mouth, "I believe in one God," and serves avarice, or lust, or luxury, lies to himself and contradicts himself, sounding one thing with his tongue, concealing another in his mind; bearing witness to God with his voice only, while with his life he worships Satan. But the witness of life is more effective than that of the tongue: Not everyone who says, Lord, Lord, will enter into the kingdom, but he who does the will of the heavenly Father (Matt. 7:21). Works too have their own tongue, eloquence, even when the tongue is silent. Therefore the Lord speaks thus in the Gospel according to John: The works which the Father has given Me to accomplish, the very works which I do bear witness of Me (John 5:36). As therefore good works profess God, so evil works in a certain manner say: There is no God, nor knowledge on high. Who would not tremble,

Editors' notes and page, col. 894

Page

running head: DUPLICI MARTYRIO. 894 (left part of the head cut off at the image edge; presumably DE DUPLICI MARTYRIO.)
marginal letters: A catore poenitentiam agente; B sed de justiti⟨a⟩ pharisaica; C ritiam, libidinem; D Patris coelestis (Matth. VII, 21)
old-edition numerals: (none)

PL 4:895

quis non inhorrescat, quis non laceret vestimenta sua, quis non obturet aures suas, si tales voces audiat ex Christiano? Quantus horror, quantus dolor occupat animos nostros cum quis, victus tormentis, jussus abnegare Christum, abnegat, et ad Jovis statuam thus adolet? Quam trepidamus metuentes ne Deus iratus fulmen in nobis vibret irae suae, ne terra dehiscens nos absorbeat? ut interdum unius impietas supplicii consortio multos involvat; et sunt scelera tam immania, ut vidisse quoque aut audisse sit detestabile. Sed cur alias in simili crimine tam sumus conniventes? cur et nobis adeo blandimur et aliis? At vide quid de talibus loquitur Apostolus scribens Tito: Profitentur se nosse Deum, factis autem negant (Tit. I, 16). Idem in priore ad Timotheum de vidua quae negligit familiam: Si qua autem suorum, maxime domesticorum, curam non habet fidem negavit, et est infideli deterior (I Tim. V, 8). Si fidem negavit quae negligentius habet suam familiam, quid dicturum putas de his qui se totos dediderunt mammonae et ventri? De Christianis utique loquitur Paulus scribens Philippensibus, cum ait; Quorum finis interitus, quorum deus venter est (Phil. III, 19). Quos eosdem taxat, scribens Romanis: Hujusmodi Christo Domino non serviunt, sed suo ventri (Rom. XVI, 18). Servire, juxta Scripturarum consuetudinem, dixit pro colere. Ventrem colunt, eum quem habent pro deo. Jam de avaritia manifestius etiam pronuntiat, scribens ad Colossenses: Mortificate, inquit, membra vestra quae sunt super terram, fornicationem, immunditiam, libidinem, concupiscentiam malam et avaritiam, quae est simulacrorum servitus (Col. III, 5).

who would not shudder, who would not tear his garments, who would not stop his ears, if he heard such words from a Christian? How great a horror, how great a grief seizes our minds when someone, overcome by torments and ordered to deny Christ, denies Him, and burns incense before the statue of Jupiter? How we tremble, fearing lest God in His anger hurl the thunderbolt of His wrath upon us, lest the earth gape open and swallow us up? so that at times the impiety of one man involves many in partnership of punishment; and there are crimes so monstrous that even to have seen or heard of them is detestable. But why are we elsewhere so indulgent in a like crime? why do we so flatter both ourselves and others? But see what the Apostle says of such men, writing to Titus: They profess that they know God, but in deeds they deny Him (Tit. 1:16). The same [Apostle], in the first [letter] to Timothy, concerning a widow who neglects her household: But if anyone does not have care of her own, especially of those of her household, she has denied the faith, and is worse than an unbeliever (1 Tim. 5:8). If she has denied the faith who treats her household too negligently, what do you think he will say of those who have given themselves wholly to mammon and the belly? It is certainly of Christians that Paul speaks, writing to the Philippians, when he says: Whose end is destruction, whose god is the belly (Phil. 3:19). The same men he censures, writing to the Romans: Such men do not serve Christ the Lord, but their own belly (Rom. 16:18). "Serve", according to the usage of the Scriptures, he said for "worship". They worship the belly, which they hold as a god. Now concerning avarice he pronounces even more plainly, writing to the Colossians: Put to death, he says, your members which are upon the earth, fornication, uncleanness, lust, evil desire, and avarice, which is the service of idols (Col. 3:5).

XXV. Execramur eos qui procumbunt ad Dianae simulacrum: quanto justius eos execramur qui toto pectore serviunt mammonae, qui illi quotidie sacrificant? Et si avarus est idololatra, qui pecuniae studio tenetur, qui quod haereditate obvenit aut industria partum est recondit, nec erogat in egenos; quid censendum est de his qui lenocinio, qui foenore, qui rapto, qui fraude, qui calumniis, qui opprimendis pauperibus rem accumulant? Atque haec idolorum servitus non solum invenitur inter Christianos, verum etiam, quod gemendum est, inter episcopos. Porro temulentia adeo communis est Africae nostrae, ut propemodum non habeant pro crimine. Annon videmus ad martyrum memorias Christianum a Christiano cogi ad ebrietatem? An hoc levius crimen esse ducimus, quam hircum immolare Baccho? Mihi videtur multo gravius, si rem recta ratione velimus expendere. Cum tyrannus dicit: « Abnega Christum, et immola Jovi, et esto amicus noster; aut morere: » saepe lingua negat, corde reclamante, et manus adolet thus, cum animus intus adoret Christum: quamquam hoc quoque gravissimum est crimen, tamen aliquam impietatis culpam elevat humanae naturae imbecillitas. Ibi Satanas

XXV. We execrate those who prostrate themselves before the image of Diana: how much more justly do we execrate those who serve mammon with their whole heart, who sacrifice to it daily? And if the avaricious man is an idolater, who is held fast by eagerness for money, who stores away what has come to him by inheritance or been gained by industry, and does not pay it out to the needy; what is to be thought of those who amass wealth by pandering, by usury, by plunder, by fraud, by false accusations, by oppressing the poor? And this service of idols is found not only among Christians but even, which is to be lamented, among bishops. Moreover drunkenness is so common in our Africa that they scarcely hold it for a crime. Do we not see at the memorials of the martyrs a Christian compelled by a Christian to drunkenness? Do we reckon this a lighter crime than to sacrifice a goat to Bacchus? To me it seems much graver, if we are willing to weigh the matter by right reason. When the tyrant says: "Deny Christ, and sacrifice to Jupiter, and be our friend; or die:" often the tongue denies while the heart protests, and the hand burns incense while the mind within adores Christ: although this too is a most grievous crime, yet the weakness of human nature lightens somewhat the guilt of impiety. There Satan

Editors' notes and page, col. 895

Footnotes

Heading printed above the notes: VARIORUM NOTAE. (Notes without call letters; each keyed by its italic lemma.) (lemma 1) ‹anchor: Porro temulentia adeo communis est Africae› · cols 895–896 Porro temulentia adeo communis est Africae, etc. Quod praemisit de episcopis, habet ex lib. Cypriani de Lapsis; hoc vero ex D. Augustino Epist. ad Auxilium, ut putetur Africanus esse. PAMEL.

Moreover, drunkenness is so common in Africa, etc. What he said just before about bishops he has from Cyprian's book On the Lapsed; this, however, from St Augustine's letter to Auxilius [so printed; the letter on drunkenness at the martyrs' shrines is Augustine's Ep. 22, to Aurelius], so that he might be thought an African. PAMELIUS.

(lemma 2) ‹anchor: carceres, catenas, uncinos› · col 896 Carceres, catenas, uncinos. Omnino sic legendum. PAMEL.

Prisons, chains, hooks. This is certainly the right reading. PAMELIUS.

(printed under page 439)

Page

running head: LIBER
marginal letters: A quis non inhorrescat; B autem suorum, maxime domesticorum; C malam et avaritiam; D ad martyrum memorias
old-edition numerals: (none)
other: column ends mid-word "Sata-" (Satanas) broken into next column; "sunt scelera" blurred, read as sunt; "Deum, factis" punctuation after Deum unclear (comma or stop); "suo ventri" a speck over o read as no accent; "rapto" first letter faint; running head appears to continue across the page into next column; VARIORUM NOTAE at page foot not set (later pass)

PL 4:896

tibi loquitur voce tyranni : at quid tibi dicit idem per tuam concupiscentiam : « Abnega Christum, et esto dives : sacrifica Mammonae, et Christo nuntium remitte. » Quid est quod pollicetur ? aurum et argentum, inutilem materiam nisi exerceas. Nec dicit, « Morere, » sed, « Oblecta oculos ; » immo potius hoc dicit : « Lucrare pecuniam, ad breve tempus habiturus, perde in aeternum animam tuam. » Et tamen hic sponte submittis genua Satanae, et, abnegato Christo, te totum illi mancipas. Quid autem Christus ? « Meus esto, et vive in aeternum ; contemne divitias illas temporarias, et ego tibi centuplum reponam in hoc saeculo, et vitam aeternam in futuro. Relinque terram, et accipe coelum. » Ac Deus ista pollicens deseritur ; et diabolus tam nihili res easque falso promittens, adoratur. O foed⟨a⟩m defectionem ! o turpem idololatriam ! o iniquam permutationem ! Quo praemio sollicitavit humani generis primos auctores ? Ostendit pomum, et dedit mortem. Mendacio fefellit : Non moriemini, sed eritis sicut dii, scientes bonum et malum (Gen. III, 4, 5). Atque illi delusi, qualem dominum deseruerunt, et ad quem defecerunt ? a qua felicitate exciderunt, et in quas aerumnas semet conjecerunt ? Sed idem ille tenebrarum princeps qui Evae locutus est per serpentem, nobis loquitur per satellites suos ac ministros, per lenas et lenones, per eos qui pelliciunt ad amorem pecuniae, ad ambitionem, ad voluptatem, avocantes a sinceritate quae est in Christo Jesu. Idem ille loquitur nobis per concupiscentias nostras, quae vivunt in membris nostris. Nec dicit quod homo tyrannus, « Aut mihi obtempera, aut morere ; » nec ostentat carceres, catenas, uncinos, sartagines, aut caminos incensos, non cruces, laqueos aut gladios ; sed tantum : « Contemne Deum, renuntia vitae coelestis haereditati, et committe adulterium, et capies voluptatem. » Sed qualem ? Momentaneam, et corporis tantum, quot autem amaritudinibus conditam ? infamia, periculo, super omnia vero secreto conscientiae cruciatu. Haec est esca diaboli, hoc auctoramentum. Stipendium porro quale est ? Dicat majore cum fide beatus Apostolus : Stipendium peccati mors est (Rom. VI, 23). Quae mors ? corporis, quam solam minitatur et infer⟨r⟩e potest tyrannus homo ? non, sed mors gehennae, quae finem nescit. Plus potest homo tyrannus quam diabolus. Ille quodammodo cogit hominis naturam, nihil aliud potest quam sollicitare : dejicere non potest, nisi assentiaris, contempsisse vicisse est.

speaks to you with the voice of a tyrant: but what does the same one say to you through your concupiscence? "Deny Christ, and be rich: sacrifice to Mammon, and send Christ a notice of divorce." What is it that he promises? Gold and silver, useless matter unless you put it to use. Nor does he say, "Die," but, "Delight your eyes"; or rather he says this: "Gain money, which you will have for a short time; lose your soul for eternity." And yet here you of your own accord bend your knees to Satan, and, having denied Christ, you make yourself over to him entirely. But what does Christ say? "Be Mine, and live for eternity; despise those temporal riches, and I will repay you a hundredfold in this age, and life eternal in the age to come. Leave the earth, and receive heaven." And God, promising these things, is deserted; and the devil, promising things of so little worth, and those falsely, is adored. O foul defection! O shameful idolatry! O unjust exchange! With what reward did he solicit the first founders of the human race? He showed them an apple, and gave them death. He deceived them with a lie: You shall not die, but you shall be as gods, knowing good and evil (Gen. 3:4–5). And they, deluded, what sort of lord did they desert, and to whom did they defect? From what happiness did they fall, and into what afflictions did they cast themselves? But that same prince of darkness who spoke to Eve through the serpent speaks to us through his attendants and ministers, through procuresses and pimps, through those who entice to the love of money, to ambition, to pleasure, calling us away from the sincerity which is in Christ Jesus. That same one speaks to us through our concupiscences, which live in our members. Nor does he say, as the human tyrant does, "Either obey me, or die"; nor does he display prisons, chains, hooks, frying-pans or burning furnaces, nor crosses, nooses or swords; but only: "Despise God, renounce the inheritance of the heavenly life, and commit adultery, and you will obtain pleasure." But what kind? Momentary, and of the body only, and seasoned, moreover, with how many bitternesses? With infamy, with danger, and above all with the secret torment of conscience. This is the devil's bait, this his enlistment pay. And what sort of wage is it? Let the blessed Apostle say it with greater faith: The wage of sin is death (Rom. 6:23). What death? That of the body, which alone the human tyrant threatens and can inflict? No, but the death of Gehenna, which knows no end. The human tyrant can do more than the devil. The former in a certain way compels man's nature; [the latter] can do nothing other than solicit: he cannot cast down unless you assent; to have despised him is to have conquered.

XXVI. Major itaque venia debetur Christum in tormentis abneganti, quam sponte assentienti diabolo, cui credidisse est Christum abnegasse. Ille mendax est et omnis mendacii pater, illius promissa, quantumcumque fronte blandiantur, nihil aliud sunt quam prestigiae pellicientes in exitium. Ne quis itaque sic sibi blandiatur : « Sum peccator, amo pecuniam, servio libidini, studeo honoribus, indulgeo vindictae,

XXVI. Greater pardon, therefore, is owed to one who denies Christ under torments than to one who of his own accord assents to the devil, to have believed whom is to have denied Christ. He is a liar and the father of every lie; his promises, however much they flatter in appearance, are nothing other than illusions enticing to destruction. Let no one, therefore, flatter himself thus: "I am a sinner, I love money, I serve lust, I am eager for honours, I indulge in revenge,

Editors' notes and page, col. 896

Page

running head: LIBER 896 (left column of the page belongs to 895)
marginal letters: A ‹nas tibi loquitur voce tyranni›; B ‹defectionem ! o turpem idololatriam›; C ‹« Aut mihi obtempera, aut morere›; D ‹aliud potest quam sollicitare›
old-edition numerals: (none)
other: column begins with fragment "nas", the rest of "Sata-" from the foot of column 895; "foed⟨a⟩m" and "infer⟨r⟩e" have letters lost to damaged type; "prestigiae" set as printed (for praestigiae; possibly a misprint, left unmarked); "coelum" and "coelestis" are printed with œ; the "VARIORUM NOTAE" heading at the page foot, which runs across both columns and is cut off at the left edge, is not set, and the editors' notes beneath it are left for the later pass

PL 4:897

deditus sum voluptatibus: sed Christum non abnegavi.» At reclamat tibi Dominus ipse: Non potes duos dominos colere (Matth. VI, 24). Et interim horres abominandum thurificati aut libellati cognomen, ipse fortasse thurificatis aut libellatis leterior. Illos humanus metus violentior, quam ut ⟨ho⟩minis natura possit vincere, eo compulit, ut impias voces promant lingua, reclamante conscientia; tu tam vili mercedula sollicitatus, sponte deficis ad eum a cujus tyrannide te Christus suo sanguine redemit: cujus jam totus es factus, quemadmodum ait Apostolus: Empti estis pretio magno, et: Jam non estis vestri (I Cor. VI, 20, 19). Hujus militiam professus est ad salutare lavacrum, huic dedisti nomen, hujus sacramentis initiatus es, accepisti donativum et pignus Spiritus, ne quid dubitares de promisso stipendio, simulque diabolo denuntiasti perpetuas inimicitias, renuntiasti omnibus illius pompis ac voluptatibus; exsufflasti, exsibilasti, jurasti in verba Redemptoris: cumque tot vitiis servias, tibi places quod nondum sis thurificatus aut libellatus.

I am given over to pleasures, but I have not denied Christ." Yet the Lord Himself cries out against you: You cannot serve two masters (Matt. 6:24). And meanwhile you shudder at the abominable name of thurificatus or libellatus, though you yourself are perhaps worse than the thurificati or libellati. Them a human fear, too violent for the nature of man to overcome, compelled to utter impious words with the tongue while conscience cried out against it; you, enticed by so paltry a wage, of your own accord desert to him from whose tyranny Christ redeemed you with His own blood, Whose you have now wholly become, as the Apostle says: You were bought with a great price, and: Now you are not your own (1 Cor. 6:20, 19). His military service you professed at the saving bath, to Him you gave your name, into His sacraments you were initiated, you received the donative and pledge of the Spirit, so that you should have no doubt about the promised pay, and at the same time you declared perpetual enmity to the devil and renounced all his pomps and pleasures; you breathed him out, you hissed him off, you swore allegiance to the words of the Redeemer: and though you are a slave to so many vices, you are pleased with yourself because you have not yet become a thurificatus or libellatus.

XXVII. Si quis miles juratus in verba Caesaris, profugeret ad Turcam, et ex illius arbitrio faceret ea quae sciret ingratissima Caesari; nonne comprehensus ad supplicium raperetur ut desertor, ut perjurus, ut perfuga? Quis autem audiret eum ita defendentem: «Non sum desertor, non abnegavi Caesarem? Annon mox audiret: «Quid refert si lingua tacuit? Reipsa abnegasti, et plusquam abnegasti, qui non solum deserueris militiam, verum etiam ad tyrannum et hostem imperatoris tui irreconciliabilem transfugeris.» Merito fidelium aures abominantur apostatae vocabulum: verum hoc non ibi tantum exsecrandum est, cum incenso thusculo aut scripto libello renuntiatur professioni nominis Christi; sed ubicumque contemptis Christi legibus, obtemperatur Satanae. Nec enim refert quid sonet lingua; quae si sonet Christum, cum animus sit deditus criminibus, non est professio, sed hypocrisis, abnegatura Christum si metus urgeat qui premit thurificatos aut libellatos. Atque in his rebus quae sic inter se pugnant, ut neutra ferat alterius consortium, quoties hanc amplectimur, aliam abdicavimus; quoties unam rejecimus, alteram agnoscimus. Cujusmodi sunt lux et tenebrae, bellum et pax, mors et vita, Deus et Belial; quemadmodum testatur et beatus Paulus in secunda ad Corinthios: Quae enim participatio justitiae cum iniquitate? aut quae societas luci ad tenebras? quae autem conventio Christi ad Belial? Adhaesisse Belial, est abnegasse Christum, utcumque lingua aut habitu Christum profitearis.

XXVII. If a soldier sworn to the words of Caesar were to flee to the Turk, and at his bidding do the things he knew to be most displeasing to Caesar, would he not be seized and dragged off to punishment as a deserter, as a perjurer, as a turncoat? And who would listen to him defending himself thus: "I am not a deserter, I have not denied Caesar"? Would he not at once hear: "What does it matter if your tongue was silent? In very deed you have denied him, and more than denied him, since you have not only deserted your service but have also gone over to the tyrant and irreconcilable enemy of your emperor." Rightly do the ears of the faithful abhor the word apostate: but this is not to be execrated only where, by a little incense burnt or a certificate written, the profession of the name of Christ is renounced, but wherever the laws of Christ are despised and Satan is obeyed. For it does not matter what the tongue utters; if it utters Christ while the mind is given over to crimes, it is not profession but hypocrisy, which would deny Christ if the fear pressed upon it that presses upon the thurificati or libellati. And in things that are so at war with one another that neither tolerates the company of the other, as often as we embrace the one, we have renounced the other; as often as we have rejected the one, we acknowledge the other. Of this kind are light and darkness, war and peace, death and life, God and Belial; as blessed Paul also testifies in the second [letter] to the Corinthians: For what participation has justice with iniquity? or what fellowship has light with darkness? and what agreement has Christ with Belial? To have cleaved to Belial is to have denied Christ, however much you profess Christ with tongue or dress.

XXVIII. De hoc si quis simpliciorum dubitarit, dabo argumentum crassum et evidens. Fingamus tyrannum

XXVIII. If any of the simpler sort should doubt this, I will give a plain and evident argument. Let us imagine a tyrant

Editors' notes and page, col. 897

Footnotes

Heading printed above the notes: VARIORUM NOTAE. (Notes without call letters; each keyed by its italic lemma.) (lemma 1) ‹anchor: thurificati aut libellati nomen (not in the text visible in these crops)› · col 897 Thurificati aut libellati nomen. Hoc iterum ex D. Cypriano, qui tamen libellaticos nuncupat. PAMEL.

The name of one who offered incense or obtained a certificate. This again is from St Cyprian, who however calls them libellatici. PAMELIUS.

(lemma 2) ‹anchor: ne quid dubitares (not in the text visible in these crops)› · col 897 Ne quid dubitares. Nimis saepe inculcat hanc certam in Dei fidem. PAMEL.

That you might not doubt at all. He drives home this sure faith in God too often. PAMELIUS.

(lemma 3) ‹anchor: Turcam (not in the text visible in these crops)› · col 897 Turcam. Ita sorex suo indicio deprehenditur. PAMEL.

A Turk. So the shrew-mouse is betrayed by its own squeak. PAMELIUS.

(lemma 4) ‹anchor: utcumque lingua aut habitu Christum profitearis› · cols 897–898 Utcumque lingua et habitu Christum profitearis. Caute et hoc legendum. PAMEL.

However much you profess Christ with tongue and dress. This too must be read with caution. PAMELIUS.

(lemma 5) ‹anchor: a quo malo nos Domini misericordia liberavit (not in the text visible in these crops)› · col 898 A quo malo nos Domini misericordia liberavit. Hoc etiam addidit, ut Cypriani videretur hic liber, quippe quem magicas artes professum fuisse, quamquam perperam, quidam tradunt. PAMEL.

From which evil the Lord's mercy has delivered us. This too he added so that the book would seem Cyprian's, since some report, though wrongly, that Cyprian had practised the magic arts. PAMELIUS.

(lemma 6) ‹anchor: Machabaei (not in the text visible in these crops)› · col 898 Machabaei. Recte sic Manutius, pro eo quod erat, Maccabaei. PAMEL.

Machabaei. So Manutius rightly reads, in place of the former Maccabaei. PAMELIUS.

(printed under page 440)

Page

running head: 897 DE DUPLICI MARTY[...] (cut off at the image edge)
marginal letters: A deditus sum voluptatibus; B de promisso stipendio; C Merito fidelium aures; D Quae enim participatio justitiae
old-edition numerals: (none)
other: "⟨ho⟩minis" is damaged type, printed like "l.cminis". "professus est" is as printed; "es" seems intended, but this is unsure. The opening guillemet before "Non sum desertor" is never closed in print. The last word "ty-" is split at the column break. The page-foot VARIORUM NOTAE (Pamelius notes on "Thurificati aut libellati nomen", "Ne quid dubitares", "Turcam", "Utcumque lingua") are not set and are left for the later pass. The treatise is De duplici martyrio.

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ita loqui Christiano: « Incende thus Jovi; » nihil addentem nec exigentem ut Christum abneget: si adoleverit, nonne cunctis manifestum erit illum hoc ipso Christum abnegasse, quod Jovi fecerit thymiama, etiamsi nihil proferat impium in Christum? Quemadmodum qui magicis artibus utuntur (a quo malo nos Domini misericordia liberavit, sicut a caeteris omnibus quibus, juxta veterem hominem quondam ambulantes, tenebamur), tacite Christum abnegant, dum cum daemonibus habent foedus. Jam, si Machabaei fratres una cum matre maluerunt tot cruciatibus exanimari, quam carne suilla vesci, sic aestimantes eum Deum Legis auctorem negare, quisquis sciens ac volens legis praecepta violat, quo pacto sibi blanditur qui in luxu, temulentia, avaritia, rapinis, adulteriis aliisque criminibus consenescunt, quae gentium etiam leges noluerunt esse impunita? Et cum tot modis Christum abnegent, cum toties immolent daemonibus, pro Christianis haberi postulant? Atque in his sunt qui palam ista committunt, ac propemodum etiam gloriantur in rebus pessimis; adeo non pudet aut piget admissorum! et tamen audent venire in Ecclesiam sanctorum, audent misceri gregi Dominico. Tales interdum tolerat Ecclesia, ne provocati magis etiam perturbent populum Dei: sed quid prodest non ejici coetu piorum, si merueris ejici? Nam ejici remedium est, et gradus ad recuperandam sanitatem: ejectionem meruisse, summa malorum est. Ac frustra miscetur coetui sanctorum in templo manufacto, si submotus est a consortio Dei et ab universo corpore mystico Christi.

speaking thus to a Christian: 'Burn incense to Jupiter,' adding nothing and not demanding that he deny Christ: if he has burned it, will it not be manifest to all that he has denied Christ by this very act, that he has offered incense to Jupiter, even if he utters nothing impious against Christ? Just as those who use magic arts (from which evil the mercy of the Lord has freed us, as from all the others by which we were held when we once walked according to the old man) tacitly deny Christ, while they have a compact with demons. Now, if the Maccabee brothers together with their mother preferred to be put to death by so many tortures rather than to eat swine's flesh, judging thus that whoever knowingly and willingly violates the precepts of the law denies God, the author of the Law, how can they flatter themselves who grow old in luxury, drunkenness, avarice, robberies, adulteries and other crimes, which even the laws of the Gentiles would not have go unpunished? And though they deny Christ in so many ways, though they so often sacrifice to demons, do they demand to be held as Christians? And among these are those who commit these things openly, and almost even glory in the worst deeds; so little are they ashamed or sorry for what they have done! and yet they dare to come into the Church of the saints, they dare to mingle with the Lord's flock. Such men the Church sometimes tolerates, lest, being provoked, they should disturb the people of God even more: but what does it profit not to be cast out of the assembly of the pious, if you have deserved to be cast out? For to be cast out is a remedy and a step towards recovering health: to have deserved ejection is the height of evils. And in vain does a man mingle with the assembly of the saints in a temple made with hands, if he has been removed from fellowship with God and from the whole mystical body of Christ.

XXIX. Oportet autem et illud considerare quantopere Christiani abhorrent ab idolothytis et ab ingressu fanorum, atque ab ipsis etiam simulacris. Cum beatus Paulus clamet neque idolum esse aliquid neque idolothytum, multo minus fanum ex lapidibus constructum est aliquid: et tamen plurimorum animus ea religione tenetur, ut mortem oppetant citius quam gustent idolis immolatum: et inexpiabile piaculum esse ducant, si ingrediantur fanum Jovis aut Apollinis aut Dianae, seque putent contactu simulacri vehementer contaminari. Equidem probo talium religionem, si sibi constet in omnibus. Nunc, proh dolor! videre est quosdam in his pene superstitiose trepidos, in aliis ubi gravior erat metuendi causa, nimium esse securos. Per se non inquinat animam contactus idoli, nec ingressus fani, nec esus idolothyti: sed per se polluit conscientiam amor pecuniae, incestus, rapina, hypocrisis et his similia monstra. Quam vero congruit horrere fani ingressum, nec horrere in templo Spiritui consecrato victimas immolare daemoniis?

XXIX. But one ought also to consider how greatly Christians shrink from things offered to idols and from entering shrines, and even from the images themselves. Although blessed Paul proclaims that neither an idol is anything nor a thing offered to idols, much less is a shrine built of stones anything: and yet the minds of very many are held by such scruple that they would sooner meet death than taste what has been sacrificed to idols, and they count it an inexpiable sacrilege if they enter the shrine of Jupiter or Apollo or Diana, and they think themselves grievously defiled by contact with an image. For my part I approve the scruple of such men, if it is consistent with itself in all things. Now, alas! one may see some who in these matters are almost superstitiously fearful, but in others, where there was a weightier cause for fear, are all too unconcerned. Contact with an idol does not of itself defile the soul, nor entering a shrine, nor eating what has been offered to idols: but love of money, incest, robbery, hypocrisy and monsters like these do of themselves pollute the conscience. How indeed is it fitting to shudder at entering a shrine, and not to shudder at offering victims to demons in the temple consecrated to the Spirit?

Editors' notes and page, col. 898

Page

running head: [DE D]UPLICI MARTYRIO. 898 (left edge of the head cut off in the image)
marginal letters: A ‹rannum ita loqui›; B ‹adulteriis aliisque criminibus›; C ‹mystico Christi.›; D ‹esse securos.›
old-edition numerals: (none)
other: column begins with "rannum", the rest of "ty-rannum" broken from the column before; the left column of the page (col. 897) is visible but not set; the VARIORUM NOTAE at the page foot (Pamelius' notes) are not set in this pass.

PL 4:899

Clamat sanctus Paulus scribens Corinthiis : Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis? Si quis autem templum Dei violaverit, disperdet illum Deus (I Cor. III, 16). Rursus in eadem Epistola : An nescitis quoniam membra vestra templum sunt sancti Spiritus qui in vobis est, quem habetis a Deo. et non estis vestri? (I Cor. VI, 19.) Quod si Christianorum pectora sibi consecravit Deus, ut in illis inhabitet per Spiritum suum, illic deliciatur et inambulat, illic amat sibi offerri victimam puram in omni loco. Et qui in hoc templum Deo sacrum, ejecto sancto Spiritu, inducit abominationes quas in mystica visione conspexit Ezechiel; qui illic sedem facit Mammonae, Veneri, Como, Baccho, aliisque portentis; qui ibi daemonibus immolat spurcissimas hostias, veretur ingredi fanum gentium ne contaminetur. Proinde nemo sibi frustra blandiatur, Deus non irridetur (Gal. VI), constet sibi nostra religio, nec alios detestemur, ipsi gravioribus obnoxii criminibus : nec alibi simus religiose timidi, alibi impudenter impii. Sed, Christum semel professi, tota vita reddamus illi testimonium, et undique glorificemus illum, obedientes illius praeceptis; ut in hoc cognoscant homines quod vere fidimus illi, quod ex animo diligimus illum, et quod non simulate ad sacrum lavacrum adduximus nos illius militiae.

Saint Paul cries out, writing to the Corinthians: Do you not know that you are the temple of God, and the Spirit of God dwells in you? But if anyone violates the temple of God, God will destroy him (1 Cor. 3:16). Again in the same Epistle: Or do you not know that your members are the temple of the Holy Spirit Who is in you, Whom you have from God, and you are not your own? (1 Cor. 6:19.) But if God has consecrated to Himself the breasts of Christians, so that He may dwell in them through His Spirit, there He takes His delight and walks about, there He loves to have a pure victim offered to Him in every place. And he who, having cast out the Holy Spirit, brings into this temple sacred to God the abominations which Ezekiel beheld in his mystical vision; who makes there a seat for Mammon, for Venus, for Comus, for Bacchus, and for other monsters; who there sacrifices most filthy victims to demons, is afraid to enter a shrine of the Gentiles lest he be defiled. Therefore let no one flatter himself in vain, God is not mocked (Gal. 6); let our religion be consistent with itself, and let us not detest others while we ourselves are liable to graver crimes: nor let us be religiously timid in one place, shamelessly impious in another. But, having once professed Christ, let us render Him testimony with our whole life, and let us glorify Him on every side, obeying His precepts; so that by this men may know that we truly trust in Him, that we love Him from the heart, and that it was not in pretence that we brought ourselves to the sacred washing for His military service.

XXX. Beatus Apostolus praedixit nulli pie vivere volenti in Christo Jesu defuturam persecutionem. Si deest tyrannus, si tortor, si spoliator, non deerit concupiscentia, martyrii materiam quotidianam nobis exhibens. Postremo haec ipsa mala quae secum defert vita mortalium, quaeque piis cum impiis communia sunt, martyrii coronam nobis parabunt, si placide, si cum gratiarum actione pertulerimus. Neque privati sunt martyrii gloria quicumque violenta morte consummati non sunt. Quis autem ausit vel Abraham patriarcham, vel hujus filium Isaac, vel beatum Job eximere e martyrum numero? Quae carnificinae gravius torserunt corpus, quam Patriarchae mentem torquebant naturae affectus, cum incunctanter ad Dei jussum appareret immolare filium unicum et unice charum, in quo tota spes erat illi posteritatis? Quid defuit Isaac martyrio, qui, nihil obmurmurans, passus est se colligari et imponi busto, nec expavit in cervicem vibratam machaeram? Cujus autem martyrium audebimus conferre cum his quae passus est Job?

XXX. The blessed Apostle foretold that persecution would not be lacking to anyone wishing to live piously in Christ Jesus. If there is no tyrant, no torturer, no despoiler, concupiscence will not be lacking, furnishing us with daily material for martyrdom. Finally, these very evils which the life of mortals brings with it, and which are common to the pious together with the impious, will prepare for us the crown of martyrdom, if we bear them calmly, if with thanksgiving. Nor are all those deprived of the glory of martyrdom who have not been consummated by a violent death. For who would dare to remove either the patriarch Abraham, or his son Isaac, or blessed Job from the number of the martyrs? What tortures racked the body more grievously than the affections of nature racked the mind of the Patriarch, when without hesitation, at the command of God, he was seen to be about to sacrifice his only and singularly dear son, in whom lay his whole hope of posterity? What was lacking to the martyrdom of Isaac, who, murmuring not at all, suffered himself to be bound and laid upon the pyre, and did not tremble at the sword brandished over his neck? And whose martyrdom shall we dare to compare with the things which Job suffered?

XXXI. Quod si quis adhuc diffidit sermoni nostro, certe beati Pauli verbis non poterit diffidere. Is scribens ad Hebraeos, orsus ab Abel usque ad Gedeonem, ingentem sanctorum catalogum recenset, in quo plures sunt qui non defuncti sunt morte violenta; immo

XXXI. But if anyone still distrusts our discourse, he certainly will not be able to distrust the words of blessed Paul. He, writing to the Hebrews, beginning from Abel up to Gideon, reviews a huge catalogue of saints, in which there are several who did not die by a violent death; nay rather

Editors' notes and page, col. 899

Footnotes

Heading printed above the notes: VARIORUM NOTAE. (Notes without call letters; each keyed by its italic lemma.) (lemma 1) ‹anchor: illic amat sibi offerri victimam (not in the text visible in these crops)› · col 899 Illic amat sibi offerri victimam, etc. Mire detorquet hanc Malachiae Scripturam auctor. PAMEL.

There he loves a victim to be offered to him, etc. The author strangely twists this text of Malachi. PAMELIUS.

(lemma 2) ‹anchor: proinde nemo sibi frustra blanditur (not in the text visible in these crops)› · col 899 Proinde nemo sibi frustra blanditur. Hoc rursum mutuatus est ad verbum ex libr. Cypriani de Lapsis. PAMEL.

Therefore let no one flatter himself in vain. This again he borrowed word for word from Cyprian's book On the Lapsed. PAMELIUS.

(lemma 3) ‹anchor: Ecclesiae quidem usus (not in the text visible in these crops)› · cols 899–900 Ecclesiae quidem usus, etc. Non per omnia Cyprianicam esse hanc martyris et confessoris differentiam tomo I, Epist. IX, satis ostendimus. PAMEL.

The usage of the Church indeed, etc. That this distinction between martyr and confessor is not in every respect Cyprian's we have sufficiently shown in volume I, Letter 9. PAMELIUS.

(lemma 4) ‹anchor: imprimis autem monachi (not in the text visible in these crops)› · col 900 Imprimis autem monachi. Hic etiam larvam sibi detrahit personatus histrio, qui nescivit Cypriani saeculo monachatum nondum natum. PAMEL.

But above all the monks. Here too the masked actor pulls off his own mask, not knowing that in Cyprian's age monasticism was not yet born. PAMELIUS.

(lemma 5) ‹anchor: neque enim locus desertus (not in the text visible in these crops)› · col 900 Neque enim locus desertus. Plane sunt haec Erasmica, atque adeo et caute legenda. PAMEL.

For neither does a desert place. These words are plainly Erasmian, and therefore are also to be read with caution. PAMELIUS.

(printed under page 441)

Page

running head: 899 LIBER
marginal letters: A Clamat sanctus Paulus; B gredi fanum gentium; C exhibens. Postremo haec ipsa mala; D tyrium audebimus conferre
old-edition numerals: (none)
other: "a Deo. et non" set with the full stop as it appears, possibly a damaged comma, UNSURE; "sancti" in "templum sunt sancti" is faint in the type; the full-width heading "VARIORUM NOT[AE]" above the page-foot notes is not set; Variorum notae at the page foot are left for the later pass; no editors' matter in the text block

PL 4:900

pauci sunt qui sic mortui sunt; et tamen de omnibus pronuntiat: Et hi testimonio fidei probati inventi sunt (Hebr. XI, 39), perspicue declarans etiam vita bona peragi martyrium fidei. Ecclesiae quidem usus discernit illos, cognominibus appellans eos qui violenta morte decesserunt; confessores, qui constanter in cruciatibus ac minis mortis professi sunt nomen Domini Jesu, parati mortem oppetere, vel potius martyrii supremam coronam ambientes. Apud Deum tamen quicumque carnem suam crucifixerunt cum vitiis et concupiscentiis, quicumque Christo vere commortui sunt, eique in Baptismo consepulti sunt, ut jam non sibi vivant, neque mundo cui semel mortui sunt, sed ei qui pro ipsis est mortuus, martyres sunt, nec martyrum corona fraudabuntur: in primis autem monachi, qui vere monachi sunt, ac virgines quae vere virgines sunt. Neque enim locus desertus, saccus pro veste, legumen pro cibo, neque jejunia, neque chameuniae monachum absolvunt; sub his involucris interdum latet animus valde mundanus. Quod ita deprehenditur, si ad munus aliquod eccl⟨e⟩siasticum vocentur: ibi videas quosdam ex illis facillime vinci deliciis, impatientiores injuriarum, appetentiores vindictae quam quivis alius sit ex media plebe. Quid causae est? Quoniam corpus exercuerunt magis quam animum; cum beatus Paulus doceat quod exercitatio corporalis ad modicum utilis sit, pietas ad omnia valeat (I Tim. IV, 18).

few are those who have died thus; and yet he pronounces concerning them all: And these were found approved by the testimony of faith (Heb. 11:39), clearly declaring that the martyrdom of faith is accomplished also by a good life. The usage of the Church indeed distinguishes them, calling by distinct names those who departed by a violent death; confessors, those who amid tortures and threats of death steadfastly professed the name of the Lord Jesus, ready to meet death, or rather seeking the supreme crown of martyrdom. With God, however, whoever have crucified their flesh with its vices and concupiscences, whoever have truly died together with Christ and been buried together with Him in Baptism, so that they no longer live for themselves, nor for the world to which they have once died, but for Him Who died for them, are martyrs, and will not be defrauded of the crown of the martyrs: and above all monks who are truly monks, and virgins who are truly virgins. For neither a desert place, sackcloth for a garment, pulse for food, nor fasts, nor sleeping on the ground make a monk complete; under these wrappings there sometimes lies hidden a thoroughly worldly mind. This is detected in this way, if they are called to some ecclesiastical office: there you may see some of them very easily overcome by pleasures, more impatient of injuries, more eager for revenge than anyone else from among the common people. What is the cause? Because they have exercised the body more than the mind; whereas blessed Paul teaches that bodily exercise is useful for little, but piety avails for all things (1 Tim. 4:18).

XXXII. Non haec dixerim, quod improbandi sint qui talibus modis castigant corpus suum et in servitutem redigunt: sed quod Satanas, mille instructus artibus, nonnumquam illudit incautis, transfigurans se in angelum lucis, et ex hujusmodi corporum exercitamentis inducit illis falsam sanctimoniae persuasionem; cumque intus madeant spiritalibus vitiis, et sibi et aliis habentur pii. Talis erat justitia Pharisaeorum, cui praelata est, judice Christo, Publicani injustitia. Ita sunt et virgines fatuae, quae solidam existimant pietatem corpus habere viro intactum, cum animus avaritia, superbia, invidia et obtrectatione sit corruptissimus. Sunt et falso viduae, quae, dum vivunt in deliciis, Christo mortuae sunt. In summa tamen, quisquis vere Christianus, cujusque status aut ordinis, habet certamina sua, habet crucem suam; quam si patienter tollit, si constanter sustinet, testimonio suo glorificat Dominum, tantum ne sibi vindicet laudem bonorum operum: hoc enim non est glorificare Deum, sed clarificare seipsum.

XXXII. I would not say this as though those who chastise their body in such ways and bring it into subjection are to be disapproved: but because Satan, equipped with a thousand arts, sometimes deludes the unwary, transforming himself into an angel of light, and from bodily exercises of this kind induces in them a false conviction of sanctity; and though inwardly they are soaked with spiritual vices, they are held pious both by themselves and by others. Such was the righteousness of the Pharisees, to which, with Christ as judge, the unrighteousness of the Publican was preferred. So too there are foolish virgins, who think that solid piety is to have a body untouched by a man, while the mind is utterly corrupt with avarice, pride, envy and detraction. There are also falsely called widows, who, while they live in pleasures, are dead to Christ. In sum, however, whoever is truly a Christian, of whatever state or order, has his own contests, has his own cross; and if he takes it up patiently, if he bears it steadfastly, he glorifies the Lord by his testimony, provided only that he does not claim for himself the praise of good works: for this is not to glorify God, but to make oneself illustrious.

XXXIII. Habet unusquisque fidelium agones suos, habet adversarium diabolum, habet agonothetam Deum, habet theatrum non solum Ecclesiae et Angelorum, sed et infidelium; quemadmodum dicit Paulus

XXXIII. Each one of the faithful has his own contests, has the devil as his adversary, has God as the president of the games, has as his theatre not only the Church and the Angels, but also the unbelievers; as Paul says

Editors' notes and page, col. 900

Page

running head: LIBER 900
marginal letters: A pauci sunt qui sic mortui sunt; B monachi, qui vere monachi sunt; C tutem redigunt: sed quod Satanas; D suo glorificat Dominum
old-edition numerals: (none)
other: left-hand column fragments at the image edge belong to col. 899 and are not set; "cognominibus appellans eos qui violenta morte decesserunt" seems to lack a word such as "martyres" (set as printed, translated as printed); "eccl siasticum" shows a gap in the type, set eccl⟨e⟩siasticum; column ends mid-word "Pau-" (Paulus); Variorum notae (Pamel) at page foot not set
other: misprint kept as printed: the reference "(I Tim. IV, 18)" stands for 1 Tim. 4:8; set and rendered as printed (Q1)

PL 4:901

ad Corinthios : Spectaculum facti sumus mundo et Angelis et hominibus (I Cor. IV, 9). Si vincimus, gloriantur Angeli, gloriantur et fidelium Ecclesiae, gloriatur et ipse Christus in membris suis. Sin vincimur ignavia nostra, triumphat Satanas cum angelis suis, insultant nobis increduli, ac Deum contumeliis afficiunt, dicentes : « Ecce qui jactant se redemptos a tyrannide Satanae, qui praedicant se mortuos mundo, nihilo minus vincuntur a cupiditatibus suis quam nos, quos dicunt adhuc teneri sub regno Satanae. Quid prodest illis Baptismus, quo dicunt exui veterem hominem cum actibus suis, et indui novum qui secundum Deum creatus est? Quid prodest illis Spiritus sanctus, cujus arbitrio dicunt se temperari? Cur semper in ore habent : Evangelium, Evangelium; cum tota vita discrepet ab Evangelii praeceptis? » Quanto creditis pudore suffunditur Ecclesia, cum haec ingeruntur ab hostibus, nec habet quo refellat opprobria! Nonne videmus totum Ecclesiae coetum demittere vultus atque erubescere, quoties aliqua virgo quae Christo nupserat, dilapsa ex angelico contubernio, defecit ad stuprum aut conjugium? Quantus moeror occupat omnium nostrum animos, sed praecipue pastorum, si quando Christi miles, tormentis inferior, renuntiavit imperatori suo! Quantus autem ex adverso Satanae triumphus!

to the Corinthians: We have been made a spectacle to the world and to angels and to men (1 Cor. 4:9). If we conquer, the angels glory, the churches of the faithful glory too, and Christ Himself glories in His members. But if we are conquered through our own cowardice, Satan triumphs with his angels, the unbelievers insult us and heap insults upon God, saying: "See, those who boast that they have been redeemed from the tyranny of Satan, who proclaim that they are dead to the world, are no less conquered by their desires than we are, whom they say are still held under the reign of Satan. What does Baptism profit them, by which they say the old man is put off with his deeds, and the new one put on, who has been created according to God? What does the Holy Spirit profit them, by whose direction they say they are governed? Why do they always have in their mouth: The Gospel, the Gospel; when their whole life is at variance with the precepts of the Gospel?" With how much shame, do you suppose, is the Church covered, when these things are thrown at her by her enemies, and she has nothing with which to refute the reproaches! Do we not see the whole assembly of the Church lower its face and blush, whenever some virgin who had wedded Christ, having slipped from the angelic fellowship, has fallen away to fornication or to marriage? How great a grief seizes the minds of all of us, but especially of the pastors, if ever a soldier of Christ, overcome by torments, has renounced his commander! And how great, on the other side, is the triumph of Satan!

XXXIV. Itaque, fratres dilectissimi, si vere diligimus Deum, si quotidie petimus ex animo : Sanctificetur nomen tuum; summo studio advigilemus, nec ubi polluamus nomen illius, sed et morte et vita glorificemus illum, juxta beati Pauli monita : Viventes sine querela ut simplices filii Dei, sine reprehensione in medio nationis pravae et perversae, inter quos luceamus sicut luminaria in mundo, verbum vitae continentes, ad gloriam Christi Jesu regis et agonothetae nostri, qui suum esse ducit quicquid in membris ipsius geritur. Patiamur cum illo, ut cum illo glorificemur in die Domini. Nos hic illum clarificemus apud homines, ut ille nos clarificet claritate sua coram Angelis suis, cum, ut inquit beatus Paulus, venerit glorificari in sanctis suis. Nemo coronatur nisi legitime certaverit. Et hi qui corruptibilem coronam ambiunt, ab omnibus se abstinent (I Thess. I, 9; II Timoth. II, 5; I Cor. IX), nihil non facientes quod ad victoriam conducit : quid nos facere convenit ut assequamur illam immortalis vitae coronam incorruptibilem et immarcescibilem in coelis?

XXXIV. Therefore, most beloved brothers, if we truly love God, if we ask daily from the heart: Hallowed be Thy name; let us keep watch with the greatest zeal, so that we nowhere defile His name, but rather glorify Him both by death and by life, according to the admonitions of the blessed Paul: Living without complaint as simple sons of God, without reproach in the midst of a crooked and perverse nation, among whom let us shine as lights in the world, holding fast the word of life, to the glory of Christ Jesus, our King and the President of our contest, Who considers as His own whatever is done in His members. Let us suffer with Him, that we may be glorified with Him in the day of the Lord. Let us here glorify Him before men, that He may glorify us with His glory before His angels, when, as the blessed Paul says, He shall have come to be glorified in His saints. No one is crowned unless he has striven lawfully. And those who seek a corruptible crown abstain from all things (1 Thess. 1:9; 2 Tim. 2:5; 1 Cor. 9), leaving nothing undone that leads to victory: what is it fitting for us to do, that we may attain that incorruptible and unfading crown of immortal life in the heavens?

XXXV. Hic si quis roget quo pacto quis possit esse martyr sine sanguinis effusione : quisquis hoc animo sequitur justitiam, ut mortem citius admissurus sit, quam velit a justitia deflectere, huic prompta voluntas pro martyrio deputabitur. Deus enim non aestimat quemquam ex eventu rerum, sed ex affectu.

XXXV. Here, if anyone should ask in what way someone can be a martyr without the shedding of blood: whoever follows justice with this mind, that he would sooner accept death than be willing to turn aside from justice, to him his ready will shall be reckoned as martyrdom. For God does not judge anyone by the outcome of events, but by the disposition.

Editors' notes and page, col. 901

Footnotes

Heading printed above the notes: VARIORUM NOTAE. (Notes without call letters; each keyed by its italic lemma.) (lemma 1) ‹anchor: demittere vultus (not in the text visible in these crops)› · col 901 Demittere vultus. Quidam, non recte, dimittere. PAMEL.

To lower the face. Some read dimittere, wrongly. PAMELIUS.

(lemma 2) ‹anchor: qui ob febriculam ad incantatricum remedia confugit (not in the text visible in these crops)› · cols 901–902 Qui ob febriculam ad incantatricum remedia confugit. Nescio quae remedia incantatricum intelligat. Nemo nescit per periammata et incantamenta vetulas remedia passim febricitantibus spondere. PAMEL.

Who for a slight fever runs to the remedies of enchantresses. I do not know which enchantresses' remedies he means. Everyone knows that old women everywhere promise cures to the feverish by amulets and incantations. PAMELIUS.

(lemma 3) ‹anchor: totius felicitatis suae fiduciam› · col 902 Totius felicitatis suae fiduciam. Corrupte et hic quidem infelicitatis: quia etiam paulo post omiserat vocem es, est etiam hoc caute legendum. PAMEL.

The confidence of all his happiness. Here too some corruptly read infelicitatis ("unhappiness"); and since a little further on the word es had also been left out, this too must be read with caution. PAMELIUS.

(printed under page 442)

Page

running head: 901 DE DUPLICI MARTY[...] (cut off at the image edge)
marginal letters: A lus ad Corinthios; B cum tota vita discrepet; C mus illum, juxta beati Pauli monita; D assequamur illam immortalis
old-edition numerals: (none)
other: column begins with the fragment "lus" (end of a word, presumably Paulus, broken from the previous column); "nec ubi polluamus" set as printed (perhaps for "ne ubi"); reference "I Thess. I, 9" set as printed though the words cited are from 2 Thess. 1:10; the "VARIORUM NOTAE" heading and the notes below it at the page foot are not set (later pass); no editors' matter set in the text block

PL 4:902

Cur enim ille fraudetur martyrii gloria, per quem non stetit qu⟨o⟩ minus martyrium peregerit? Ut contra, mercedem apostatae feret quisquis hoc animo vivit, ut Christum negaturus sit si jactura bonorum, aut corporis cruciatus, aut mors sit accipienda. Qui ob paululum pecuniae pejerat, an is verebitur abnegare Christum, si tota res periclitetur, si intentetur infamia, carcer et mors? Qui ob febriculam ad incantatricum remedia confugit, an is malit cruciatus morte tristiores perferre, quam Christo renuntiare? Immo, qui toties ob brevem carnis delectatiunculam, ob momentaneam gloriam, deficit a Christo, vitam habebit vilem pro Christo? Nec hunc tyrannus fecit apostatam, sed ad tyrannum accessit apostata. Ut autem est similis certandi ratio, ita iisdem armis fratrum animi communiendi sunt ad has pugnas quibus ostendimus confirmandos ad martyrium. Fides est quae pugnat et superat in martyribus: nec quisquam defecit in tormentis, nisi fidei defectu.

For why should he be cheated of the glory of martyrdom who was not to blame that he did not accomplish martyrdom? So, on the contrary, whoever lives with this disposition, that he would deny Christ if the loss of his goods, or torture of the body, or death had to be accepted, will carry off the wages of an apostate. He who perjures himself for a little money, will he shrink from denying Christ if his whole estate is in danger, if disgrace, prison and death are threatened? He who for a slight fever runs to the remedies of enchantresses, would he rather endure tortures sadder than death than renounce Christ? Indeed, he who so often falls away from Christ for a brief little pleasure of the flesh, for a momentary glory, will he hold his life cheap for Christ? It was not the tyrant who made this man an apostate; rather, he came to the tyrant already an apostate. And as the manner of the contest is similar, so the minds of the brethren must be fortified for these battles with the same arms with which we have shown that they are to be strengthened for martyrdom. It is faith that fights and conquers in the martyrs: and no one has failed in torments except through failure of faith.

XXXVI. Orandus igitur assidue Deus, ut fidem in nobis augeat: est enim Dei donum, illi debetur omnis victoriae gloria. Ingeramus illorum animis et infigamus quam horrendum crimen sit omnis idololatria, quam severe punita sit à Deo sub Lege vetere: quot millia trucidarit Moyses ob vitulum aureum. Deinde proponatur comparatio manifestae idololatriae, cum immolatur simulacris, et occultae, cum, contempto Deo, obeditur per concupiscentiam Satanae. Deinde conferatur inter se Deus fons omnis boni, et diabolus omnis malitiae princeps. Ostendatur et inaequalitas contubernii: in altera parte sunt filii Dei, concives Angelorum, et haeredes beatae immortalitatis; in altera filii Belial, societas omnium daemonum et haeredes gehennae. Conferatur et impar malitiae genus, comparentur diversa stipendia. Haec si prius fuerint persuasa, et intimis infixa visceribus, facilis erit victoria. Nunc fides multis natat in labiis, cum in corde aut nulla sit, aut vehementer langueat. Quis enim non profitetur, quod in Deuteronomio legimus: Audi, Dominus Deus tuus Dominus unus est. Et: Dominum Deum tuum adorabis et illi soli servies (Deuter. VI)? Quis non quotidie recitat ore: Credo in Deum Patrem omnipotentem? At non credit in Deum, qui non in eo solo collocat totius felicitatis suae fiduciam; nec unum habet Deum ac Dominum, qui per scortationem, per luxum et avaritiam Satanae facit imperata; nec illi soli servit qui servit ventri, qui deditus est huic mundo, qui in pravo positus est.

XXXVI. God, therefore, must be prayed to unceasingly, that He may increase faith in us: for it is the gift of God, and to Him is owed all the glory of victory. Let us press upon their minds and fix in them how horrible a crime all idolatry is, how severely it was punished by God under the old Law: how many thousands Moses slew on account of the golden calf. Next let a comparison be set forth between manifest idolatry, when sacrifice is offered to images, and hidden idolatry, when, God being despised, Satan is obeyed through concupiscence. Next let God, the fount of all good, and the devil, the prince of all malice, be compared with each other. Let the inequality of the company also be shown: on the one side are the sons of God, fellow citizens of the Angels, and heirs of blessed immortality; on the other the sons of Belial, the fellowship of all the demons, and heirs of Gehenna. Let the unequal kind of malice also be compared, let the different wages be compared. If these things have first been made convincing and fixed in the inmost vitals, the victory will be easy. Now faith floats on the lips of many, while in the heart it is either nothing or extremely languid. For who does not profess what we read in Deuteronomy: Hear, the Lord your God is one Lord. And: You shall worship the Lord your God and Him only shall you serve (Deut. 6)? Who does not daily recite with his mouth: I believe in God the Father almighty? But he does not believe in God who does not place in Him alone the trust of his whole happiness; nor does he have one God and Lord who through fornication, through luxury and avarice does the bidding of Satan; nor does he serve Him alone who serves his belly, who is given over to this world, who is set in wickedness.

XXXVII. Ethnici putant plures esse deos, et hoc tibi videris perfectus Christianus, quod persuasum habes unum esse Deum? quid magni facis? Idem credunt Judaei, qui quotidie blasphemant in synagogis

XXXVII. The heathen think that there are many gods, and do you think yourself a perfect Christian on this account, that you are persuaded that there is one God? What great thing are you doing? The Jews believe the same, who daily blaspheme in synagogues

Editors' notes and page, col. 902

Page

running head: [DE D]UPLICI MARTYRIO. 902
marginal letters: A Cur enim ille fraudetur; B fratrum animi communiendi; C qualitas contubernii; D qui per scortationem
old-edition numerals: (none)
other: running head cut off at left edge, only "UPLICI MARTYRIO." visible; "qu⟨o⟩ minus" the o lost to faint type; "apostatae" printed with damaged æ ligature; left column (901) cut off in the images, not set; Variorum Notae at page foot not set (later pass); scripture in Deut. passage printed italic

PL 4:903

suis : idem credunt daemones et contremiscunt. Si vere credis in Deum, crede justum et veracem : justum in remunerandis piis et puniendis impiis, veracem in promissis. Crede non esse spem salutis, nisi per Filium ejus, quem pro nobis omnibus tradidit in mortem : crede nihil accidere mali posse iis qui se totos illius voluntati tradiderunt et in illo perseverant. Hoc est credere in Deum Patrem, hoc est credere in Filium ejus, hoc est credere in Spiritum sanctum, unum Deum, et Ecclesiam sanctam, mysticum Christi corpus, extra quam non est salus, et in qua non est pernicies.

of their own: the demons believe the same, and tremble. If you truly believe in God, believe Him just and truthful: just in rewarding the godly and punishing the ungodly, truthful in His promises. Believe that there is no hope of salvation except through His Son, Whom He handed over to death for us all: believe that no evil can befall those who have handed themselves over wholly to His will and persevere in Him. This is to believe in God the Father, this is to believe in His Son, this is to believe in the Holy Spirit, one God, and in the holy Church, the mystical body of Christ, outside which there is no salvation, and in which there is no perdition.

XXXVIII. Quisquis in tali petra pedes animi fixerit, adversus omnes tentationum incursus stabit immobilis. Exempli gratia : lacessitus es convicio, suggerit tibi caro vindictae cupiditatem, priusquam respondeas sic cogita tecum : Hunc maledicum hominem subornavit diabolus, ut me dejiciat, ac dejectum perdat ; sed ausculta quid suadeat imperator tuus cui militas : Beati, inquit, mites, quoniam ipsi possidebunt terram. Et : Mea est vindicta, et ego retribuam. Quid suadet fortissimus ille Christi dux Paulus : Non nosmetipsos vindicantes, charissimi, sed date locum irae. Diabolus dicit : « Fruere vindicta, et perde vitam aeternam. » Deus dicit : « Vince in bono malum, et noli resistere malo : et accipe cum Filio meo possessionem regni coelestis. » Mox dispice utri potius expediat obtemperare. Dicit tibi per concupiscentiam tuam diabolus : « Moechare, et fruere temporaria corporis voluptate, et esto meus servus et cohaeres gehennae. » Audi potius quid dicat tibi Deus : « Sperne temporariam voluptatem, et accipe centuplum, bonae conscientiae gaudium in hoc saeculo, et vitam aeternam in futuro : et expende utri potius sit auscultandum. » Suggerit tibi per carnis affectum veluti per Evam Satanas : « Vive genialiter. » Ex adverso dicit Christus : Beati qui lugent, quoniam ipsi consolationem accipient. Ad eumdem modum de caeteris tentationibus, objice tentatori clypeum Scripturarum, in quibus tibi loquitur Deus, non minore fide, quam si tibi coram ore ad os loqueretur. Ex his torrentibus sume tibi lapides, quibus dejicias superbum Goliath. Habes exemplum a Domino tuo, sic ille prostravit diabolum : nec dejicias animum si saepius invadat, ac subinde majoribus machinis aggrediatur : nihil potest adversus eum qui tecum est. Dic illud Joannis : Major est qui in nobis est, quam qui in isto mundo. Succurrat illud Domini dictum : Confidite, quoniam ego vici mundum. His orationibus si Christi miles fuerit exercitatus ad conflictum, in dies comperiet suum antagonistam debiliorem.

XXXVIII. Whoever has fixed the feet of the mind on such a rock will stand immovable against all the onsets of temptations. For example: you have been provoked by an insult, the flesh suggests to you a desire for revenge; before you answer, think thus with yourself: The devil has suborned this abusive man, to throw me down, and, having thrown me down, to destroy me; but listen to what your commander, under whom you serve as a soldier, urges: Blessed, He says, are the meek, for they shall possess the earth. And: Vengeance is Mine, and I will repay. What does that bravest captain of Christ, Paul, urge? Not avenging ourselves, dearly beloved, but give place to wrath. The devil says: "Enjoy revenge, and lose eternal life." God says: "Overcome evil with good, and do not resist evil: and receive with My Son the possession of the heavenly kingdom." Then consider which of the two it is more expedient to obey. The devil says to you through your concupiscence: "Commit adultery, and enjoy the temporary pleasure of the body, and be my servant and co-heir of Gehenna." Hear rather what God says to you: "Spurn temporary pleasure, and receive a hundredfold, the joy of a good conscience in this age, and eternal life in the age to come: and weigh which of the two ought rather to be listened to." Satan suggests to you through the affection of the flesh, as through Eve: "Live merrily." On the other side Christ says: Blessed are they that mourn, for they shall receive consolation. In the same manner, concerning the other temptations, set against the tempter the shield of the Scriptures, in which God speaks to you, with no less faith than if He were speaking to you in person, mouth to mouth. From these torrents take for yourself stones with which to throw down proud Goliath. You have an example from your Lord; thus did He lay the devil low: and do not lose heart if he attacks more often, and now and again assails you with greater engines: he can do nothing against Him Who is with you. Say that word of John: Greater is He Who is in us than he who is in this world. Let that saying of the Lord come to your aid: Have confidence, for I have overcome the world. If the soldier of Christ has been trained for the conflict with these words, he will find his adversary weaker day by day.

XXXIX. Nec tamen remittendae sunt excubiae, si quando hostis simulabit tranquillitatem ; sed observans illius insidias, dicat cum beato Abacuc : Super custodiam meam stabo, et gradum figam super petram,

XXXIX. Yet the watches are not to be relaxed, if at any time the enemy feigns calm; but, observing his snares, let him say with blessed Habakkuk: I will stand upon my watch, and fix my step upon the rock,

Editors' notes and page, col. 903

Footnotes

Heading printed above the notes: VARIORUM NOTAE. (Notes without call letters; each keyed by its italic lemma.) (lemma 1) ‹anchor: quoniam ipsi consolationem accipient› · col 903 Quoniam ipsi consolationem accipient. Est etiam haec Erasmi versio. PAMEL.

For they shall receive consolation. This too is Erasmus's translation. PAMELIUS.

(lemma 2) ‹anchor: veluti pleuritis, ischiasis› · cols 903–904 Veluti pleuritis. Magis placet hoc Morelii, quam quod habebant prius excusi, pleuretis, aut Manut. pleuresis. PAMEL.

Such as pleurisy. Morel's reading here is preferable to what the earlier printings had, pleuretis, or Manutius's pleuresis. PAMELIUS.

(printed under page 443)

Page

running head: 903 LIBER (cut off at the image edge; numeral blurred, could be read as 905)
marginal letters: A ‹suis : idem credunt daemones›; B ‹gerit tibi caro vindictae cupiditatem›; C ‹hennae. » Audi potius quid dicat›; D ‹sus eum qui tecum est. Dic illud Joannis›
old-edition numerals: (none)
other: column begins mid-sentence with "suis"; Variorum Notae at page foot (Quoniam ipsi consolationem accipient...; Veluti pleuritis...) not set; heading "VARIORUM NOT[AE]" printed across the page foot not set; running-head numeral blurred

PL 4:904

omni custodia servans cor meum, ne qua pateat aditus obambulanti quaerentique quem devoret. Tutissimum autem cordis munimentum est sobrietas cum instanti oratione, jugique Scripturarum meditatione: Omnis enim Scriptura divinitus inspirata, utilis est ad docendum, ad arguendum, ad corripiendum, ad erudiendum in justitia, ut perfectus sit homo Dei, ad omne opus bonum instructus (II Tim. III, 16). Ex hac igitur colligendae sunt sententiae, quas ad manum et velut in procinctu habeas, ut his protinus serpentem caput erigentem dejicias. Nullus est enim animorum morbus, cui non praesens remedium divina Scriptura suppeditaret. Hinc comparanda sua exempla piorum sed praecipue Christi, quibus se quisque vel animet vel consoletur.

keeping my heart with all watchfulness, so that no entrance may lie open to him who prowls about and seeks whom he may devour. But the safest defence of the heart is sobriety with constant prayer and continual meditation on the Scriptures: For all Scripture divinely inspired is useful for teaching, for reproving, for correcting, for instructing in righteousness, that the man of God may be perfect, equipped for every good work (2 Tim. 3:16). From it, therefore, sayings are to be gathered which you may have at hand and, as it were, in readiness, so that with them you may at once cast down the serpent as he raises his head. For there is no disease of souls for which divine Scripture would not supply a ready remedy. From here are to be procured their examples of the godly, but especially of Christ, by which each may either encourage or console himself.

XL. Venio nunc ad illa mala quae vel ips⟨a⟩m naturam hominis comitantur, vel fortuito videntur inferri. Haec quoque pius animus, et ad pugnandum instructus, sibi vertet in materiam coronae. Exemplo faciam, quod dico, clarius. Excutitur aliquis facultatibus suis, sive bello, sive naufragio, sive rapina. Ne protinus hic cogitet laqueum, aut rationem malis artibus sarciendi quod periit; sed ita secum loquatur: « Dominus est qui tentat me an diligam ipsum ex toto corde. Ipse dedit, ipse abstulit, sit nomen Domini benedictum. Gratias agat quod acceperit ex Domini benignitate, agat gratias quod amiserit ad probationem fidei. Si haec dixerit eo animo quo dixit sanctus Job, cum illo mercedem accipiet. Dominus aestimat, non quantum quis perdat, sed quam patienter: quemadmodum non respicit quantum aliquis largiatur egentibus, sed quo animo. Habet aliquis filium unice charum, eo te mors orbat praematura, pestilentia spoliat te charissimis, sponsa, liberis, amicis; ferto patienter, et dic: « Domino ita visum, et sic fortassis et nobis expediebat et nostris: sit nomen Domini benedictum. » Sunt et morbi qui non minus atroces habent cruciatus, quam ulla potest inferre tortorum saevitia, v⟨e⟩luti pleuritis, ischiasis, podagra, paralysis, calculus, renum et vesicae exulceratio. Tale si quid acciderit, ne mens exasperetur ad impatientiam, ne lingua erumpat in voces blasphemas, sed cum beato David et Heli sacerdote dicat: Dominus est, faciat quod bonum est in oculis ipsius. Ita mala quae non inferuntur ob Christi professionem, vertemus nobis in coronam, et Christo in gloriam. Ac fiet fortasse ut Dominus, nostra tolerantia propitiatus, aut auferat afflictiones aut mitiget; quod si non fit, tamen hac ratione faciemus ut quod animo impatienti fuisset intolerabile, fiat patientia mitius. His atque hujusmodi argumentis non desinemus nos invicem exhortari, ad illustrandam Domini gloriam, cujus titulum et insignia gerimus. Praestemus illi martyrium in suo quisque statu et ordine, non solum in adversis, verum etiam in prosperis. In

40. I come now to those evils which either accompany the very nature of man or seem to be inflicted by chance. These too the godly soul, trained for fighting, will turn for itself into matter for a crown. I shall make what I say clearer by an example. Someone is stripped of his means, whether by war, or by shipwreck, or by robbery. Let him not at once think of the noose, or of a way of mending by evil arts what has been lost; but let him speak thus with himself: « It is the Lord Who is testing me, whether I love Him with my whole heart. He gave, He has taken away; blessed be the name of the Lord. Let him give thanks that he received it from the Lord's kindness; let him give thanks that he has lost it for the proving of his faith. If he says this in the spirit in which holy Job said it, he will receive the reward with him. The Lord weighs not how much someone loses, but how patiently: just as He does not regard how much someone bestows on the needy, but with what spirit. Someone has a son singularly dear; untimely death bereaves you of him; pestilence robs you of those dearest to you, wife, children, friends; bear it patiently, and say: « So it seemed good to the Lord, and so perhaps it was expedient both for us and for our own: blessed be the name of the Lord. » There are also diseases which hold torments no less cruel than any that the savagery of torturers can inflict, such as pleurisy, sciatica, gout, paralysis, the stone, ulceration of the kidneys and bladder. If anything of this kind befalls, let not the mind be provoked to impatience, let not the tongue break out into blasphemous words, but with blessed David and Heli the priest let him say: It is the Lord; let Him do what is good in His eyes. Thus the evils which are not inflicted on account of the profession of Christ we shall turn into a crown for ourselves and into glory for Christ. And perhaps it will come about that the Lord, appeased by our endurance, either takes away the afflictions or lightens them; and if this does not happen, yet by this means we shall bring it about that what would have been unbearable to an impatient spirit becomes milder through patience. With these and suchlike arguments we shall not cease to exhort one another, for the setting forth of the glory of the Lord, Whose title and insignia we bear. Let each of us render Him martyrdom in his own state and rank, not only in adversity but also in prosperity. In

Editors' notes and page, col. 904

Page

running head: LIBER … 904 (running head partly cut off at left; column number printed at right, looks like 204/904)
marginal letters: A ‹omni custodia servans›; B ‹XL. Venio nunc ad illa›; C ‹ter : quemadmodum non respicit›; D ‹nem, vertemus nobis in coronam›
old-edition numerals: (none)
other: ips⟨a⟩m: vowel damaged in the type, read as ipsam; v⟨e⟩luti: letter damaged; "an diligam" printed nearly run together (andiligam), set as two words; opening « before Dominus est qui tentat has no printed closing mark; Variorum notae at page foot (on pleuritis) not set, for a later pass; left-column fragments belong to col. 903 and are not set

PL 4:905

adversis agnoscamus amorem patris flagellantis nos ad correctionem, et gratias agamus charitati qua diligit nos, ut filios, quos abdicare non vult, sed emendatos recipere. In prosperis aeque gratias agamus illius bonitati, qua consolatur nos ut tentationum pondus

adversity let us recognize the love of the Father scourging us for correction, and let us give thanks to the charity with which He loves us as sons, whom He does not wish to disown, but to receive back amended. In prosperity let us likewise give thanks to His goodness, by which He consoles us so that the weight of temptations

possimus sustinere: ita fiet ut tota vita nostra nihil aliud sit quam testimonium, declarans apud credentes et incredulos sapientiam, bonitatem, misericordiam ac veritatem Dei Patris, et Filii illius Jesu, et Spiritus sancti. Amen.

we may be able to bear: thus it will come about that our whole life is nothing other than a testimony, declaring among believers and unbelievers the wisdom, goodness, mercy and truth of God the Father, and of His Son Jesus, and of the Holy Spirit. Amen.

Editors' notes and page, col. 905

Footnotes

Note: below its first five lines (the end of De duplici martyrio, which carry no notes), the text on this page is no longer De duplici martyrio. The block of text between the first and second rules and its notes belong to a prayer attributed to Cyprian (Cyprian of Antioch); below a rule begins a new piece, ORATIO CYPRIANI ANTIOCHENI, QUAM SUB DIE PASSIONIS SUAE DIXIT, with its own notes. Both blocks are headed VARIORUM NOTAE. All notes printed on the page are set here, in print order. Notes have no call letters; each is keyed by its italic lemma. Upper block (notes to the prayer above the rule) (lemma 1) ‹anchor: Cypriani Antiocheni (title; not in the text visible in these crops)› · col 905 Cypriani Antiocheni. Quis fuerat iste Cyprianus, Antiochenus magus et Justinae amasius, infra dicetur. OXON.

Of Cyprian of Antioch. Who this Cyprian was, the magician of Antioch and Justina's lover, will be told below. OXFORD EDITORS.

(lemma 2) ‹anchor: qui soli filio conspicabilis es› · col 905 Soli filio conspicabilis es. Mss. omnes et vet. exc. conspectabilis. Verum illud placet, quod similiter dixerit Prudentius: coram refulsit ore conspicabilis. PAMEL.

Who art visible to the Son alone. All the manuscripts and the old printings read conspectabilis. But conspicabilis is preferable, because Prudentius said likewise: he shone before them, visible in face. PAMELIUS.

(lemma 3) ‹anchor: innocentiam puram› · col 906 Innocentiam puram. Morellio rursus acceptam debemus vocem puram, et paulo post vocem hostis, ubi legitur cruenti hostis, alibi desideratas. PAMEL.

Pure innocence. Again we owe to Morel the word puram, and a little after it the word hostis, where cruenti hostis ("of the bloody enemy") is read; both are missing elsewhere. PAMELIUS.

(lemma 4) ‹anchor: ut signum salutis aeternae incolume perferamus (not in the text visible in these crops)› · col 906 Ut signum salutis aeternae incolume perferamus. Iisdem pene verbis utitur etiamnum Ecclesia in caeremoniis Baptismi. PAMEL.

That we may carry the sign of eternal salvation through unharmed. The Church still uses almost the same words in the ceremonies of Baptism. PAMELIUS.

Lower block (notes to the Oratio Cypriani Antiocheni) (lemma 5) ‹anchor: Deus Abrahae› · cols 905–906 Deus Abrahae. Praemittit idem Gravius, Deus Patrum nostrorum, quod vulgo postponitur, quantum apparet; quia sic fere ubique Scriptura. Sed nobiscum legunt mss. PAMEL.

God of Abraham. Gravius likewise puts God of our Fathers first, which is commonly placed after, as far as can be seen; because Scripture has it so almost everywhere. But the manuscripts read as we do. PAMELIUS.

(Printed at the foot of the page, outside the notes: running signature "PATROL. IV. S. CYPRIAN." and signature number "29".) (printed under page 444)

Page

running head: 905 ORATIO PRO MARTYR[cut off at image edge]
marginal letters: A ‹adversis agnoscamus amorem›; B ‹Virginum, Deus bene viventium›; C ‹aves canunt laudes›; D ‹PAMEL.› (in the Variorum Notae at the page foot)
old-edition numerals: (none)
other: first paragraph ends "pon-", broken across the column break (continues "dus" in col. 906); full-width title "ORATIO CYPRIANI A[NTIOCHENI]" and subtitle "PRO MARTYRIBU[S]" after the first rule not set (cut off); full-width title "ORATIO CYPRIANI A[...]" and subtitle "QUAM SUB DIE PASSIONIS[...]" above the third paragraph not set (cut off); two blocks of Variorum Notae at the page foot and the signature "PATROL. IV. S. CYPRIAN." not set; no editors' matter in the text block
other: a full-width band stands across cols 905/906 in mid-page: the 1 paragraph(s) above it in col 906 are set here, after the 1 above it in col 905 (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 Hagios, hagios (another unit); not set here

PL 4:906

Editors' notes and page, col. 906

Page

running head: [cut off at left] O PRO MARTYRIBUS. 906
marginal letters: A ‹dus possimus sustinere›; B ‹cruenti hostis lethalibus laqueis›; C ‹ignibus, Paulo in persecutionibus›; D ‹moniis Baptismi. PAMEL.› (in the Variorum Notae at the foot of the middle section)
old-edition numerals: (none)
other: first word "dus" completes "pon-" at the foot of col. 905 (pondus), rendered "weight"; full-width title cut off at left after the first paragraph ("…PRIANI ANTIOCHENI, … MARTYRIBUS.") not set; full-width title cut off at left before the last paragraph ("…PRIANI ANTIOCHENI, …E PASSIONIS SUAE DIXIT.") not set; two "VARIORUM NOTAE" blocks (Innocentiam puram. Morellio…; apparet; quia sic fere…) left for the later pass; printer's signature 29 omitted; column ends mid-sentence at "venturus".
other: the 1 paragraph(s) of this column above the full-width band are set under col 905 (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)