Cyprianus, Liber de lapsis

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Esset Oxon. ex omnibus mss. Est Impr.

"Esset" ("would be"): the Oxford edition, from all the manuscripts. "Est" ("is"): the printed editions.

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Copiosa Ar. Copia foecunditatis Bod. 1, 2. Ver. Voss. 1.

"Copiosa" ("abundant"): Ar. "Copia foecunditatis" ("abundance of fruitfulness"): Bodleian 1, 2; Ver.; Vossius 1.

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Promerenda MR.

"Promerenda" ("to be earned"): MR.

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(none - the title LIBER DE LAPSIS and the Argumentum stand in layer 1, c463 to c465) <!-- note: The page is the spread cols 463/464, and the upper part is the close of De habitu virginum (chs XXIII–XXIV, its Lectiones variantes and Baluze's notes), which is not set here. The title LIBER DE LAPSIS is printed across the full width below a rule, and it is set once here as the work's title. The ARGUMENTUM (cols 463–465) is the editors' matter, not Cyprian's. It is printed in italics after a small-capitals heading "ARGUMENTUM. —". Only the left-column part (col 463) is set here. It breaks mid-word at "cer-", and the word runs on in col 464 as "tius quid scripturum de ratione lapsorum…". The English bracket supplies the sense of the clause, which is completed in col 464. Below the Argumentum the page carries Baluze's notes on DE LAPSIS (footnote apparatus); they are not set here. -->

(c) ‹anchor: remanserunt› · call in col 463

Ad gloriam deest in Ar. MR.

"Ad gloriam" ("to glory") is missing in Ar. and MR.

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Secundus de coelo Thu. Foss. Corb.

"Secundus de coelo" ("the second, from heaven"): Thu., Foss., Corb.

(XXIII) ‹lemma: Habitationes› · col 463 XXIII. — Habitationes. Codex Fuxensis mansiones. Quod fortasse melius est. Nam in capite XIV, Evangelii secundum Joannem, ad quod istic respicit Cyprianus, legitur in editione vulgata: In domo patris mei mansiones multae sunt. Sed heic meminisse oportet Cyprianum alia versione usum esse quam ea qua nos utimur.

XXIII. — Dwellings. The Foix codex has mansions. That is perhaps better. For in chapter XIV of the Gospel according to John, to which Cyprian is looking here, the Vulgate edition reads: In my Father's house there are many mansions. But here we must remember that Cyprian used a different version from the one we use.

(XXIII, cont.) ‹lemma: Ad divinum lavacrum› · col 463 Ad divinum lavacrum. Ita posui secutus fidem unius libri mei veteris. Atque ea lectio mihi videtur optima. Nam alia est admodum intricata, quae ita habet: Omnes quidem qui ad divinum munus et patrium Baptismi sanctificatione perveniunt. Quid ⁵³³ enim heic facit vox patrium? Et tamen illa habetur in codice Seguieriano et in sex aliis. Alii septem et veteres editiones praeferunt patrimonium, Beccensis patriam. Sed nullum horum vocabulorum congruit huic loco, mea quidem sententia. Si quis tamen horum alterutrum retinere voluerit. non repugno.

To the divine washing. I have set it so, following the authority of one old book of mine. And that reading seems to me the best. For the other is quite tangled; it runs: All who come to the divine and fatherly gift by the sanctification of Baptism. For what is the word fatherly doing here? And yet it is found in the Séguier codex and in six others. Seven others and the old editions offer patrimony, the Bec codex fatherland. But none of these words suits this place, in my opinion at least. If anyone nevertheless wishes to keep one or the other of them, I do not object.

(XXIII, cont.) ‹lemma: Quomodo portavimus› · col 463 Quomodo portavimus. Refert hanc postremam libri istius partem sanctus Augustinus lib. IV de Doctrina christiana cap. 21.

As we have borne. Saint Augustine quotes this last part of this book in On Christian Doctrine, book IV, chapter 21.

(XXIV) ‹lemma: Minores natu praebete› · cols 463–464 XXIV. — Minores natu praebete. Post ista Pamelius, cui praeiverat editio quae dicitur Gravii, adjecit ex codice Affligeniensi et ex Coloniensi, majoribus ministerium; idque optime quadrare ait. Ego non disputo an optime quadret. Illud tantum aio, me ideo expunxisse haec duo vocabula, quia illa non inveni in antiquis editionibus, neque in ullo eorum veterum exemplarium quibus usus sum, id est viginti septem.

XXIV. — You younger ones, offer. After these words Pamelius, who had been preceded by the edition called Gravius's, added from the Affligem codex and the Cologne codex service to your elders, and says that this fits excellently. I do not argue whether it fits excellently. I say only this: I struck out these two words because I did not find them in the old editions, nor in any of the old copies I used, that is, twenty-seven.

(XXIV, cont.) ‹lemma: Virginitas honorari› · col 464 Virginitas honorari. Id est, cum in vobis Dominus martyrium coeperit honorare, ut scriptum est in libro de Laude martyrii, pag. 352, quando ignes aut cruces, ut ait in hoc ipso libro de Habitu virginum, pag. 175, sanctus Martyr, aut ferrum vel bestias patiemini ut coronam martyrii accipiatis. Prudentius in Carmine de sancto Fructuoso episcopo Tarraconensi: Carcer christicolis gradus coronae est. Hieronymus in Quaestione XI ad Hedibiam: Triumphus Dei est passio martyrum et pro Christi nomine cruoris effusio et inter tormenta laetitia. Virginitas igitur incipit honorari cum virgo christiana incipit pati pro nomine Christi. Cyprianus in libro de Unitate Ecclesiae, pag. 201: Confessio exordium gloriae est, non meritum jam coronae, nec perficit laudem, sed initiat dignitatem, et Epist. LXXVII, ad Martyres, pag. 159: Fustibus caesi prius graviter et afflicti per ejusmodi poenas initiastis confessionis vestrae gloriosa primordia. Inde illa querela Secundae virginis et martyris, quae cum videret Rufinam sororem suam flagellari, clamavit ad judicem: Cur sororem meam gloria afficis, me vero ejus gloriae non pateris esse participem? Celerinus in Epistola ad Lucianum, pag. 29: Sic coronet te cujus nomen confessus es.

Virginity to be honoured. That is, when the Lord begins to honour martyrdom in you, as is written in the book On the Praise of Martyrdom, p. 352: when you suffer fires or crosses, as the holy Martyr says in this very book On the Dress of Virgins, p. 175, or the sword or the beasts, so as to receive the crown of martyrdom. Prudentius in his poem On Saint Fructuosus, bishop of Tarragona: Prison is, for the worshippers of Christ, a step to the crown. Jerome in Question XI to Hedibia: God's triumph is the passion of the martyrs, and the shedding of blood for the name of Christ, and joy amid torments. Virginity therefore begins to be honoured when a Christian virgin begins to suffer for the name of Christ. Cyprian in the book On the Unity of the Church, p. 201: Confession is the beginning of glory, not yet the full desert of the crown; it does not complete the praise but begins the dignity; and Letter LXXVII, to the Martyrs, p. 159: First severely beaten with clubs and afflicted by punishments of that kind, you began the glorious first steps of your confession. Hence that complaint of Secunda, virgin and martyr, who, seeing her sister Rufina scourged, cried out to the judge: Why do you bestow glory on my sister, but do not let me share in her glory? Celerinus in the Letter to Lucian, p. 29: So may he crown you whose name you have confessed.

(Argumentum) · cols 463–464 ARGUMENTUM. — Pollicitus erat frequenter Cyprianus, ubi primum pax Ecclesiae reddita foret, se certius quid scripturum de ratione lapsorum: hoc igitur libro promissis satisfacit. Et in primis, ob oculos (continues)

ARGUMENT. — Cyprian had often promised that, as soon as peace was restored to the Church, he would write something more definite on the case of the lapsed; in this book, then, he makes good his promises. And first of all, before the eyes (continues)

(De lapsis) ‹lemma: De lapsis› · cols 463–464 DE LAPSIS. — Libri istius, ut ab aliis jam observatum est, mentionem facit ipse Cyprianus Epist. LI pag. 66, et Pontius diaconus in vita ejus, tum etiam sanctus Augustinus et sanctus Fulgentius in locis infra notatis. Addunt aliqui Eusebium Caesariensem, sed falso. Decepit eos indiligentia. Cum enim Rufi- (continues)

ON THE LAPSED. — This book, as others have already observed, is mentioned by Cyprian himself in Letter LI, p. 66, and by Pontius the deacon in his Life, and also by Saint Augustine and Saint Fulgentius in the places noted below. Some add Eusebius of Caesarea, but wrongly. Carelessness misled them. For since Rufi- (continues)

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Nube discussa et caligine discissa Ar. NC. 1. Bod. 2. Lam. Ebor. Tempestate pressa Voss. 3. Nube et caligine Oxon. Rigalt.

"Nube discussa et caligine discissa" ("the cloud dispersed and the darkness rent"): Ar., NC 1, Bodleian 2, Lam., York. "Tempestate pressa" ("pressed by the storm"): Vossius 3. "Nube et caligine" ("the cloud and darkness"): Oxford edition, Rigault.

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Nostra vox convenit Bod. 4.

"Nostra vox convenit" ("our voice agrees"): Bodleian 4.

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Nos qui Deum toto corde et animo diligimus, benedictiones ejus et laudes non Voss. 3.

"We who love God with all our heart and mind, [we have not ceased] his blessings and praises": Vossius 3.

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Eluxit et confessores Bod. 4.

"Eluxit et confessores" ("[it] shone forth, and the confessors"): Bodleian 4.

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Numinis Ben. Luminis Ar. Voss. 1. Lam. Bon. 3.

"Numinis" ("of the divine power"): Ben. "Luminis" ("of the light"): Ar., Vossius 1, Lam., Bon. 3.

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Repugnantes Bod. 1, 3.

"Repugnantes" ("resisting"): Bodleian 1, 3.

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Deum secuturis Voss. 1.

"Deum secuturis" ("to those about to follow God"): Vossius 1.

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Christi Bod. 1. 4.

"Christi" ("of Christ"): Bodleian 1, 4.

(printed under page 226) (I) ‹lemma: Pax ecclesiae reddita› · col 465 I. — Pax ecclesiae reddita. Post obitum Decii, ut ostendit Pearsonius in Annalibus Cyprianicis.

I. — Peace restored to the Church. After the death of Decius, as Pearson shows in his Cyprianic Annals.

(I, cont.) ‹lemma: Nube› · col 465 Nube. Rigaltius addidit et caligine. Sed hanc additionem, quae haud dubie est ex glossemate, non agnoscunt aliae editiones nec libri veteres. Reperta est in duobus tantum, in uno nimirum regio, ex quo puto Rigaltium accepisse, et in Moyssiacensi.

Cloud. Rigault added and darkness. But this addition, which no doubt comes from a gloss, is not recognized by the other editions or by the old books. It has been found in only two, namely in one royal manuscript, from which I think Rigault took it, and in the Moissac manuscript.

(I, cont.) ‹lemma: Votis omnium› · col 465 Votis omnium. Codex Fuxensis, vocibus et votis omnibus.

By the prayers of all. The Foix codex: by all voices and prayers.

(printed under page 226) (II) ‹lemma: Cohors candida› · cols 465–466 II.—Cohors candida. Tertullianus in libro I ad Uxorem: Tota illa Ecclesia candida de sanctitate conscribitur. Ubi vide Rigaltium. Idem Tertullianus in libro de Corona: Et de martyrii corona laurea melius coronandus. Vide notas Joannis Ludovici de la Cerda pag. 649. De massa candida vide Baronium an. 261 et 303.

II.—The white cohort. Tertullian in book I To his Wife: That whole Church is enrolled white from holiness. On which see Rigault. The same Tertullian in the book On the Crown: And to be crowned better with the laurel crown of martyrdom. See the notes of Juan Luis de la Cerda, p. 649. On the Massa Candida see Baronius, years 261 and 303.

(II, cont.) ‹lemma: Sacrificiis sacrilegis› · col 466 Sacrificiis sacrilegis. Septem libri veteres habent sacrificiis ac sacrilegiis.

By sacrilegious sacrifices. Seven old books have by sacrifices and sacrileges.

(II, cont.) ‹lemma: Reservavit› · col 466 Reservavit. Duo libri veteres mancipavit.

Kept itself. Two old books: delivered itself over.

(II, cont.) ‹lemma: Sexum vicerunt› · col 466 Sexum vicerunt. Supra, Epist. XXXI, pag. 164 sexu suo fortiores. Ubi vide notas.

Overcame their sex. Above, Letter XXXI, p. 164: stronger than their sex. See the notes there.

(II, cont.) ‹lemma: Annos suos virtutibus› · col 466 Annos suos virtutibus. Ita veteres editiones, viginti et tres libri nostri, et quatuor Anglicani. In uno regio et in Moyssiacensi legitur, annos suos continentiae virtutibus. Cum autem vox continentiae desit in tam multis antiquis codicibus, cum non conveniat ⁵³⁴ huic loco, ut ait Latinius, nobis visum est illam esse delendam. Sane Pamelius illam adjecit ex editione quae dicitur Gravii et ex quodam veteri libro. Verum idem Latinius jampridem pronuntiavit eam auctoritatem tanti non esse ut persuadere possit vocem hanc esse retinendam.

Their years by virtues. So the old editions, twenty-three of our books, and four English ones. In one royal manuscript and in the Moissac one it reads their years by the virtues of continence. But since the word of continence is missing in so many old codices, and since it does not suit this place, as Latini says, we thought it should be deleted. Pamelius, indeed, added it from the edition called Gravius's and from a certain old book. But the same Latini long ago declared that this authority is not weighty enough to persuade us that the word should be kept.

(II, cont.) ‹lemma: Stantium› · col 466 Stantium. Veteres editiones, codex Seguierianus, Gratianopolitanus, recentior Victorinus, et unus Va- (continues)

Of those who stood firm. The old editions, the Séguier codex, the Grenoble codex, the more recent St Victor codex, and one Va[tican] (continues)

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(i) ‹anchor: vos laete sinu› · call in col 466

Laetos in sinum Voss. 1, 2, 3. Laeto sinu Oxon. Impr.

"Laetos in sinum" ("[you,] joyful, into her bosom"): Vossius 1, 2, 3. "Laeto sinu" ("with joyful bosom"): Oxford edition, printed editions.

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(j) ‹anchor: sinu suo excipit› · call in col 466

Excepit Bod. 1, 4, Lam.

"Excepit" ("received", perfect): Bodleian 1, 4, Lam.

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(k) ‹anchor: cum saeculo dimicantes› · call in col 466

Cum saeculo sexum quoque Bod. 1 3. 4. Lam. Ebor. Voss. 1. 3. Thu. Corb. Vat. 2. MR.

"Cum saeculo sexum quoque" ("with the world, [their] sex as well"): Bodleian 1, 3, 4; Lam.; York; Vossius 1, 3; Thu.; Corb.; Vatican 2; MR.

(De lapsis) (continued) · col 465

(continued) nus latine verterit Historiam ecclesiasticam Eusebii, credentes illum eam vertisse simpliciter et nihil addidisse de suo, sibi persuaserunt ea quae in interprete leguntur de hoc Cypriani libro exstare etiam apud Eusebium. Quod verum non est. Haec sunt verba Rufini: Cyprianus de his, id est de Lapsis librum magnificentissime scriptum edidit, in quo et Lapsos ad poenitentiam cohortandos et contradicentes alienos esse a Christi visceribus statuit. Hunc porro librum et librum de Unitate Ecclesiae frequenter citat Venericus Vercellensis episcopus.

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Nemo, fratres, nemo Voss. 1. Lam. MR.

"Nemo, fratres, nemo" ("let no one, brothers, let no one"): Vossius 1, Lam., MR.

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Negantium Voss. 1, 5.

"Negantium" ("of those denying"): Vossius 1, 5.

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Se non est confessus? Lam.

"Se non est confessus?" ("did he not confess himself?"): Lam.

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Gradus est, cum quis se Voss. 1.

"Gradus est, cum quis se" ("it is a step, when anyone [...] himself"): Vossius 1.

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Servavit Voss. 1.

"Servavit" ("kept"): Vossius 1.

(printed under page 227) (III) ‹lemma: Cauta secessione› · col 467 III. — Cauta secessione. De hac secessione sancti Martyris sic scribit inter alia Pontius diaconus: Sequitur ut probemus secessum illum non hominis pusillanimitate conceptum, sed, sicuti est, vere fuisse divinum. Sic de Paulo eremita ait Hieronymus: Cum persecutionis procella denotaret, in villam remotiorem et secretiorem recessit. Vide librum Tertulliani de Fuga in persecutione.

III. — By a cautious withdrawal. On this withdrawal of the holy Martyr the deacon Pontius writes, among other things: It follows that we prove that withdrawal was not conceived from a man's faintheartedness but was, as indeed it is, truly divine. So Jerome says of Paul the Hermit: When the storm of persecution marked him out, he withdrew to a more remote and more secluded country house. See Tertullian's book On Flight in Persecution.

(printed under page 227) (IV) ‹lemma: Durus aut ferreus› · col 467 IV. — Durus aut ferreus. Cicero Actione II in Verrem: Quis tam fuit illo tempore durus ac ferreus, quis tam inhumanus. Juvenalis Satira I: Nam quis iniquae / Tam patiens urbis tam ferreus ut teneat se!

IV. — Hard or iron. Cicero, Second Action against Verres: Who was at that time so hard and iron, who so inhuman. Juvenal, Satire I: For who is so patient of the unjust city, so iron, that he can hold himself back!

(IV, cont.) ‹lemma: Incursu› · cols 467–468 Incursu. Codex Fuxensis impetu. Paulo post in hoc ipso libro, nec prostratus est persecutionis impetu. Vide quae de incursu notavimus ad Epistolam XXIII, pag. 421.

By the onslaught. The Foix codex: by the assault. A little later in this same book: nor was he laid low by the assault of persecution. See what we noted on incursus at Letter XXIII, p. 421.

(IV, cont.) ‹lemma: In prostratis› · col 468 In prostratis. Optatus lib. I, nonnullos funestam prostravit in mortem.

In the fallen. Optatus, book I: it laid some low into a deadly death.

(printed under page 227) (V) ‹lemma: Pax longa corruperat› · col 468 V. — Pax longa corruperat. Sanctus Augustinus in Epistola ad Bonifacium comitem; Decuit enim eos sollicitudo quos negligentes securitas fecerat. Sulpitius Severus lib. II sacrae Historiae: Plerique eorum longa rursum pace corrupti. Et infra: Rursum corrupti longae pacis malo idolis libaverunt. Velleius Paterculus lib. II, Pannonia insolens longae pacis bonis. Et Tacitus lib IV Annalium tradit Pisonem fuisse pace incuriosum. Juvenalis Sat. VI: Nunc patimur longae pacis mala. Lucanus lib. V: Longaque in pace quietos bellorum primus sparsit furor. Modestus in libro de Vocabulis rei militaris: Longa securitas pacis homines partim ad delectationem otii, partim ad civilia traduxit officia. Caesar lib. II de Bello civili: Multitudo insolens diuturnitate otii. Cassianus lib. V, cap. 19: Scilicet ne pacis otio miles Christi lentescens incipiat oblivisci constitutionum suarum gloriosa certamina, ac securitatis inertia dissolutus praemiorum stipendiis ac triumphorum meritis defraudetur. Sanctus Leo Papa sermone II in solemnitate Epiphaniae: Vigilanter cavenda sunt illa discrimina quae de otio ipsius pacis oriuntur. Vide notas nostras ad librum VI Salviani.

V. — Long peace had corrupted. Saint Augustine in the Letter to Count Boniface: For anxiety befitted those whom security had made careless. Sulpicius Severus, Sacred History book II: Most of them, corrupted again by long peace. And below: Again corrupted by the evil of long peace, they poured libations to idols. Velleius Paterculus, book II: Pannonia, made insolent by the blessings of long peace. And Tacitus, Annals book IV, records that Piso was careless through peace. Juvenal, Satire VI: Now we suffer the evils of long peace. Lucan, book V: And the first frenzy of war scattered those at rest in long peace. Modestus in the book On the Terms of Military Affairs: The long security of peace drew men partly to the delight of leisure, partly to civil duties. Caesar, Civil War book II: A multitude made insolent by long leisure. Cassian, book V, chapter 19: Namely, lest the soldier of Christ, growing slack in the leisure of peace, begin to forget the glorious contests of his rule, and, loosened by the idleness of security, be cheated of the pay of rewards and the merits of triumphs. Saint Leo the Pope, Sermon II on the solemnity of the Epiphany: We must watchfully guard against those dangers that arise from the very leisure of peace. See our notes on book VI of Salvian.

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Extendendum Ar. Lam. Ben. Ebor. NC. 2. Bod. 2.

"Extendendum" ("to be extended"): Ar., Lam., Ben., York, NC 2, Bodleian 2.

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Sic cladis Lam.

"Sic cladis" ("so, of the disaster"): Lam.

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Grassantibus Lin. NC. 2.

"Grassantibus" ("raging"): Lin., NC 2.

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(i) ‹anchor: infestae tenebrosa› · call in col 468

Infestae illecebrosa Voss. 1. 3.

"Infestae illecebrosa" ("of the hostile [persecution], seductive [darkness]"): Vossius 1, 3.

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(j) ‹anchor: et pene› · call in col 468

Et ut pene Lam. Bod. 2.

"Et ut pene" ("and, as it were almost"): Lam., Bodleian 2.

(II, cont.) (continued) · col 467

(continued) ticanus habent circumstantium. Sed haec lectio bona non est. Lamonianus habet adstantium.

(II, cont.) ‹lemma: Damnet [reading of the lemma uncertain on the image]› · col 467 Damnet. Haec vox deest in antiquis editionibus et in tredecim libris veteribus. Erasmus adjecit. Non reperi autem illam nisi in quinque codicibus. Retinui tamen, quia videtur necessaria.

Let him condemn. This word is missing in the old editions and in thirteen old books. Erasmus added it. I have found it in only five codices. I have kept it, however, because it seems necessary.

(II, cont.) ‹lemma: Explorandae› · col 467 Explorandae. Hanc lectionem exhibent sexdecim vetera exemplaria. Codex Remensis sancti Dionysii habet: Expugnandae fidei praefigebantur dies. Burgundicus, praenuntiabantur. Veteres editiones, pertimebantur.

To be tested. Sixteen old copies give this reading. The Reims codex of Saint-Denis has: Days were fixed for the storming of faith. The Burgundian codex: were announced beforehand. The old editions: were dreaded.

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(V, cont.) (continued) · col 469

(continued) exemplaribus nostris neque in quinque Anglicanis, neque in editionibus Manutii et Morellii. Ego suppositam arbitror a quodam sciolo qui putaret sensum non esse integrum absque illo vocabulo, sicut Freinshemius ad librum II Historiarum Taciti, ubi legitur incipi victoriam ratus, existimat vocem ratus adjectam esse ab aliquo extraneo, qui deesse aliquid heic putabat. Erasmi tamen editio posset adjuvari ex eo quod paulo post sequitur, quid non perpeti tales pro peccatis ejusmodi mereremur.

(printed under page 228) (VI) ‹lemma: In ministris› · col 469 VI. In ministris. Duo libri veteres habent ministeriis.

VI. In the ministers. Two old books have in the ministries.

(VI, cont.) ‹lemma: Capilli mendacio colorati› · col 469 Capilli mendacio colorati. Infra in hoc libro, pag. 191, et quod capillos tuos inficis. Ovidius lib. III, de Arte amandi: Femina canitiem germanis inficit herbis. Martialis lib. VI, Epigr. 57: Mentiris fictos unguento Phoebe capillos. Columella in praefatione librorum de Re rustica: Capitum et capillorum concinnatores non solum ipse audivi, sed et ipse vidi. Vide notas ad librum de Habitu virginum in verbo capillis, pag. 528.

Hair coloured with a lie. Below in this book, p. 191: and that you dye your hair. Ovid, Art of Love book III: A woman dyes her grey hair with German herbs. Martial, book VI, Epigram 57: You feign false hair with ointment, Phoebus. Columella in the preface to the books On Agriculture: Dressers of heads and hair I have not only heard of myself, but seen myself. See the notes on the book On the Dress of Virgins at the word hair, p. 528.

(VI, cont.) ‹lemma: Jungere cum infidelibus› · col 469 Jungere cum infidelibus. Citat hunc locum sanctus Augustinus, lib. I ⁵³⁵ de Conjugiis adulterinis cap. 21: Quamvis beatissimus Cyprianus inde non dubitet nec in levibus peccatis constituat jungere cum infidelibus vinculum matrimonii, atque id esse dicat prostituere gentilibus membra Christi. Item in libro de Fide et Operibus cap. 19, ubi hinc colligit quaedam uno saeculo tolerata esse quae in alio non licebant. Sane Tertullianus docet unam fidei regulam esse immutabilem, caetera vero correctionis et disciplinae admittere novitatem correctionis. Vide rursum sanctum Augustinum in Epistola ad Bonifacium de variis Consuetudinibus Ecclesiarum et provinciarum. Hieronymus lib. I contra Jovinianum: Junguntur gentilibus et templa Christi idolis prostituunt. Idem in Epistola ad Eustochium de Custodia virginitatis: Si autem et illae quae virgines sunt ob alias tamen culpas virginitate corporum non salvantur, quid fiet illis quae prostituerunt membra Christi? Concilium Arelatense primum canone 11: De puellis fidelibus quae gentilibus junguntur placuit ut aliquanto tempore a communione separentur. Vide Rigaltii observationes in librum II Tertulliani ad Uxorem. In titulo Codicis Theodosiani de Nuptiis gentilium, praecipitur ut nulli provincialium, cujuscumque ordinis aut loci fuerit, cum barbara sit uxore conjugium, nec ulli gentilium provincialis femina copuletur, et si contra factum fuerit, capitaliter expie- (continues)

To join with unbelievers. Saint Augustine quotes this passage in book I On Adulterous Marriages, chapter 21: Although the most blessed Cyprian does not hesitate on that ground, nor rank among light sins, to join the bond of marriage with unbelievers, and says that this is to prostitute the members of Christ to the gentiles. Likewise in the book On Faith and Works, chapter 19, where he gathers from this that some things were tolerated in one age that were not allowed in another. Indeed Tertullian teaches that the one rule of faith is unchangeable, but that the rest, being matters of correction and discipline, admit the novelty of correction. See again Saint Augustine in the Letter to Boniface on the various Customs of the Churches and provinces. Jerome, book I against Jovinian: They are joined to gentiles and prostitute the temples of Christ to idols. The same in the Letter to Eustochium on the Keeping of Virginity: But if even those who are virgins are not saved by the virginity of their bodies because of other faults, what will become of those who have prostituted the members of Christ? The first Council of Arles, canon 11: Concerning believing girls who are joined to gentiles, it was decided that they be separated from communion for some time. See Rigault's observations on book II of Tertullian To his Wife. In the title of the Theodosian Code On the Marriages of Gentiles it is ordered that no provincial, of whatever rank or place, may have a marriage with a barbarian wife, nor may any provincial woman be coupled with any of the gentiles, and that if this is done to the contrary it be atoned capitally (continues)

(VI, cont.) ‹lemma: Hortamento› · col 470 Hortamento. Haec est editio Manutii, cum superiores editiones haberent ornamento. Lectionem Manutianam inveni in duodecim vetustis codicibus. Alia extat in aliis septem, in editione Morelliana, et apud sanctum Augustinum lib. III contra Cresconium, cap. 36. Vide quae in simili casu adnotavi ad Epistolam XV, pag. 401. In Concilio Toletano III, canone 10, legitur hortamento concilii et alibi ornamento.

By the encouragement. This is Manutius's edition, whereas the earlier editions had by the ornament. I found Manutius's reading in twelve ancient codices. The other is found in seven others, in Morel's edition, and in Saint Augustine, Against Cresconius book III, chapter 36. See what I noted in a similar case at Letter XV, p. 401. In the Third Council of Toledo, canon 10, one reads by the encouragement of the council, and elsewhere by the ornament.

(VI, cont.) ‹lemma: Procuratores› · col 470 Procuratores. Vetitum istud semper in Ecclesia Dei. Insignis est in ea causa locus in canone 16, concilii Carthaginensis habiti P. C. Honorii XII et Theodosii VIII, extatque apud Gratianum 21, q. 2: Placuit ut episcopi... Vide Epitomem juris pontificii Antonii Augustini lib. IV, tit. 75, et notas nostras ad librum Agobardi de modo Regiminis ecclesiastici. Vide etiam invectivam Jacobi Cardinalis Papiensis adversus Joannem Cardinalem Attrebatensem. Sulpitius Severus lib. I Historiae sacrae, cum dixisset levitis nullam potestatem datam, quo liberius servirent Deo, addit: Equidem hoc exemplum non tacitus praeterierim, legendumque ministris ecclesiarum libenter ingesserim. Etenim praecepti hujus non solum immemores sed etiam ignari mihi videntur. Tanta hoc tempore animos eorum habendi cupido, velut tabes, incessit. Inhiant possessionibus, praedia excolunt, auro incubant, emunt venduntque, quaestui per omnia student. Vide sanctum Gregorium lib VIII, Epist. XI, adversus Basillum episcopum Capuanum. Hieronymus in Epistola ad Nepotianum de Vita clericorum: Procuratores et dispensatores domorum alienarum quomodo possunt esse clerici qui proprias jubentur contemnere facultates? Quo referri etiam possunt ea quae diximus in notis ad Capitularia, pag. 1169.

Stewards. This was always forbidden in the Church of God. A notable passage on the matter is canon 16 of the Council of Carthage held after the consulship of Honorius for the twelfth time and Theodosius for the eighth, and it is found in Gratian, [Causa] 21, q. 2: It was decided that bishops... See the Epitome of Pontifical Law of Antonio Agustín, book IV, title 75, and our notes on Agobard's book On the Manner of Church Government. See also the invective of Jacopo, Cardinal of Pavia, against Jean, Cardinal of Arras. Sulpicius Severus, Sacred History book I, having said that the Levites were given no property so that they might serve God more freely, adds: For my part I would not pass over this example in silence, and I would gladly press it on the ministers of the churches to read. For they seem to me not only forgetful of this precept but even ignorant of it. So great a lust of possessing has in this age come upon their minds, like a wasting disease. They gape after estates, cultivate farms, brood over gold, buy and sell, and are bent on gain in everything. See Saint Gregory, book VIII, Letter XI, against Basillus, bishop of Capua. Jerome in the Letter to Nepotian on the Life of Clerics: How can clerics be stewards and managers of other men's houses, who are bidden to despise their own goods? To this may also be referred what we said in the notes on the Capitularies, p. 1169.

(VI, cont.) ‹lemma: Derelicta cathedra› · col 470 Derelicta cathedra. Contra regulas ecclesiasticae disciplinae. Vide concilia Africana.

Having abandoned the see. Against the rules of church discipline. See the African councils.

(VI, cont.) ‹lemma: In Ecclesia fratribus› · col 470 In Ecclesia fratribus. In editione Pamelii adjectum est non subvenire. Sed ego additamentum illud non reperi in veteribus libris a me visis neque in Anglicanis. Sane Pithoeanus habet nihil tribuere. Quo etiam modo scriptum quoque fuisse in Camberonensi testatur Pamelius. Et tamen minime necessarium mihi videtur hoc additamentum. Reprehendit Cyprianus episcopos qui cum viderent fratres in Ecclesia esurientes, aurum et argentum sitiebant. Dixi aurum et argentum, quia in uno libro meo veteri scriptum est: Esurientibus in Ecclesia fratribus aurum habere largiter velle, et in alio argentum pro (continues)

The brothers in the Church. In Pamelius's edition not to help was added. But I did not find that addition in the old books I have seen, nor in the English ones. The Pithou codex, indeed, has to give nothing. Pamelius testifies that it was also written so in the Cambron codex. And yet this addition seems to me not at all necessary. Cyprian rebukes bishops who, while they saw the brothers in the Church hungry, thirsted for gold and silver. I said gold and silver because in one old book of mine it is written: while the brothers in the Church were hungry, to want to have gold in abundance, and in another silver for (continues)

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(a) ‹anchor: not visible› · call in col 471

Scriptura Voss. 1, 2.

"Scriptura" ("Scripture"): Vossius 1, 2.

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Filii add. Voss. 1.

"Filii" ("of the Son") is added by Vossius 1.

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Iniquitates eorum et in flagellis delicta eorum; misericordiam autem ab eo non dispergam ab eis. Voss. 3.

"Their iniquities, and their offences with scourges; but my mercy I will not scatter from him, from them": Vossius 3.

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Correptionem Ar. Lam. Voss. 1.

"Correptionem" ("reproof"): Ar., Lam., Vossius 1.

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Patienter subiremus Voss. 3. Lin.

"Patienter subiremus" ("we would patiently undergo"): Vossius 3, Lin.

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Ignotis Voss. 1.

"Ignotis" ("to the unknown"): Vossius 1.

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(g) ‹anchor: not visible› · call in col 472

Adoraverint deos Voss. 3. p.

"Adoraverint deos" ("they worshipped the gods"): Vossius 3, p.

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Doctor, consummatur in factis Thu. Foss.

"Doctor, consummatur in factis" ("teacher; it is completed in deeds"): Thu., Foss.

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Futura sua Bod. 4.

"Futura sua" ("their future things"): Bodleian 4.

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Expectaverunt saltem ut interrogati rogarent, ut thus accenderent Voss. 3. Impr.

"They at least waited, so that when questioned they might ask, so as to burn incense": Vossius 3, printed editions.

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Quod illic Voss. 4. quid illi Oxon.

"Quod illic" ("that there"): Vossius 4. "Quid illi" ("what they"): Oxford edition.

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(l) ‹anchor: labavit› · call in col 472

Lapsus est Boss. 1.

"Lapsus est" ("slipped"): Boss. 1.

(VI, cont.) (continued) · col 471

(continued) aurum. Sed, quod jugulum petit, sanctus Augustinus hunc eumdem locum referens in Epistola ad Macrobium, lib. III, adversus Cresconium, cap. 36, et lib. IV de Baptismo contra Donatistas, cap. 9, non habet hoc additamentum. Deest etiam apud Venericum episcopum Vercellensem in libro de Unitate Ecclesiae et apud Thomam Valdensem in Doctrina X de Sacramentalibus. Hieronymus in Epistola ad Nepotianum de Vita clericorum: Gloria episcopi est pauperum inopiae providere. Ignominia omnium sacerdotum est propriis studere divitiis. Vide Prosperum sive Julianum Pomerium lib. III de Vita contemplativa ⁵³⁶, cap. 24.

(VI, cont.) ‹lemma: Fundos rapere› · cols 471–472 Fundos rapere. Citat hunc locum sanctus Augustinus lib. IV de Baptismo contra Donatistas, cap. 10, et in Epistola ad Macrobium. Julianus Pomerius lib. I de Vita contemplativa, cap. 13, loquens de episcopis: Fundorum terminos sine termino cupiditatis extendunt, et se passim exquisitis deliciis dedunt quae animum corpusque debilitant. De Potamio Olyssiponae episcopo ita legitur in libello precum Marcellini et Faustini: Sed et Potamio non fuit inulta sacrae fidei praevaricatio. Denique cum ad fundum properat quem pro impia fidei subscriptione ab Imperatore meruerat impetrare, dans novas poenas linguae per quam blasphemaverat, in via moritur, nullos fructus fundi vel visione percipiens. Hieronymus in Epistola ad Nepotianum de Vita clericorum: Turpe est ante fores sacerdotis Christi crucifixi et pauperis, et qui cibo quoque vescebatur alieno, lictores consulum et milites excubare, judicemque provinciae melius apud te prandere quam in palatio. Cui loco recte adjungi possunt ea quae Ammianus Marcellinus lib. XXVII, dicit de conviviis episcoporum Romanorum sui temporis, quos ait epulas curasse profusas, adeo ut eorum convivia regales superarent mensas. Vide supra pag. 444.

To seize estates. Saint Augustine quotes this passage in On Baptism against the Donatists book IV, chapter 10, and in the Letter to Macrobius. Julianus Pomerius, On the Contemplative Life book I, chapter 13, speaking of bishops: They extend the bounds of their estates without bound to their greed, and give themselves up everywhere to exquisite delicacies that weaken mind and body. Of Potamius, bishop of Lisbon, one reads in the petition of Marcellinus and Faustinus: But Potamius's betrayal of the sacred faith did not go unpunished either. At length, as he hurried to the estate which he had earned from the Emperor for his impious signature to the creed, paying new penalties in the tongue with which he had blasphemed, he died on the way, gaining no fruit of the estate, not even the sight of it. Jerome in the Letter to Nepotian on the Life of Clerics: It is shameful that before the doors of a priest of Christ, who was crucified and poor and who even ate another's bread, the lictors of the consuls and soldiers should keep watch, and that the governor of the province should dine better at your house than in the palace. To this passage may rightly be joined what Ammianus Marcellinus, book XXVII, says of the banquets of the Roman bishops of his time, who he says provided lavish feasts, so that their banquets outdid royal tables. See above, p. 444.

(VI, cont.) ‹lemma: Justificationes› · col 472 Justificationes. Novem libri nostri et sex Anglicani et editio Morelliana praeferunt justitias.

Ordinances. Nine of our books, six English ones and Morel's edition offer righteousnesses.

(VIII) ‹lemma: Ascenderent apprehensi› · col 472 VIII. — Ascenderent apprehensi. Haec est lectio editionis Anglicanae, quam confirmant vetera exemplaria, quam vero Rigaltius in observationibus suis ait esse verissimam. Caeterum Manutius et Morellius non fuere primi qui eam induxerunt, ut putasse videtur Rigaltius. Habetur enim in antiquis editionibus. Vide quae notamus ad Epistolam VI, pag. 392.

VIII. — That they should go up when seized. This is the reading of the English edition, which the old copies confirm, and which Rigault in his observations says is most true. But Manutius and Morel were not the first to introduce it, as Rigault seems to have thought. For it is found in the old editions. See what we note at Letter VI, p. 392.

(VIII, cont.) ‹lemma: Ad forum› · col 472 Ad forum. Et hinc in Capitolium. Nam supra pag. 407, adnotatum est forum fuisse juxta Capitolium.

To the forum. And from there to the Capitol. For above, p. 407, it was noted that the forum was next to the Capitol.

(VIII, cont.) ‹lemma: Negarent› · col 472 Negarent. Post haec Manutius et Pamelius addunt ut thus accenderent. Sed hanc lectionem merito reprobat Rigaltius, quamvis eam retinuerit. Quippe nuspiam reperitur in antiquis exemplaribus, nisi quod Angli unum citant ex bibliotheca Vaticana.

They should deny. After this Manutius and Pamelius add that they should burn incense. But Rigault rightly rejects this reading, although he kept it. For it is found nowhere in the old copies, except that the English cite one from the Vatican library.

(VIII, cont.) ‹lemma: Quam semper› · col 472 Quam semper. Sexdecim libri veteres et editio Morellii habent libenter.

Which always. Sixteen old books and Morel's edition have willingly.

(VIII, cont.) ‹lemma: Quot ne eorum› · col 472 Quot ne eorum. Codex Seguierianus, quod ut (continues)

How many of them. The Séguier codex: that as (continues)

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Illic quomodo Voss. 2. Illic num Bod. 2.

"Illic quomodo" ("there, how"): Vossius 2. "Illic num" ("there, whether"): Bodleian 2.

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Debuerat Voss. 1.

"Debuerat" ("had been bound to"): Vossius 1.

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(c) ‹anchor: not visible› · call in col 473

Exitum suum Oxon.

"Exitum suum" ("his own death"): Oxford edition.

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(d) ‹anchor: not visible› · call in col 473

Nescio cur Baluz. hic interponat mali Goldh.

I do not know why Baluze inserts "mali" ("of evil") here. Goldhorn.

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(e) ‹anchor: jactura est?› · call in col 473

Jactura est? Ut Christus Oxon.

"Jactura est? Ut Christus" ("is a loss? So that Christ"): Oxford edition.

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(f) ‹anchor: separamini› · call in col 473

Mundamini Man. Qui portatis Lin. Bod.

"Mundamini" ("be cleansed"): Manutius. "Qui portatis" ("you who carry"): Lin., Bodleian.

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Et secedit Pem. Lin. Voss. 3.

"Et secedit" ("and he withdraws"): Pem., Lin., Vossius 3.

(printed under page 230) (IX) ‹lemma: Infantes quoque› · cols 473–474 IX. — Infantes quoque. Citat hunc locum sanctus Augustinus in Epistola ad Bonifacium episcopum. Optatus lib. III: Omnibus locis templum erat aut scelus. Inquinabantur prope morientes senes, ignorans polluebatur infantia, manibus parvi pueri portabantur ad nefas, parentes incruenta parricidia facere cogebantur.

IX. — Infants too. Saint Augustine quotes this passage in the Letter to Bishop Boniface. Optatus, book III: In every place there was a temple or a crime. Old men almost at the point of death were defiled, unknowing infancy was polluted, little children were carried in arms to the abomination, parents were forced to commit bloodless parricides.

(IX, cont.) ‹lemma: Amiserunt parvuli› · col 474 Amiserunt parvuli. Hunc quoque locum refert sanctus Augustinus in Epistola ad Bonifacium episcopum, ut Cypriani testimonio probet parvulis apud Deum non officere parentum perfidiam.

The little ones lost. Saint Augustine also cites this passage in the Letter to Bishop Boniface, to prove by Cyprian's testimony that the parents' faithlessness does not harm little children before God.

(IX, cont.) ‹lemma: Aliena fraude caperemur› · col 474 Aliena fraude caperemur. Ita sex libri veteres et sanctus Augustinus. Plerique tamen libri habent morerentur, quinque aliena morte morerentur.

We were caught by another's fraud. So six old books and Saint Augustine. Most books, however, have they were dying; five, they were dying by another's death.

(printed under page 230) (XI) ‹lemma: Illae catenae› · col 474 XI. — Illae catenae. Sanctus Augustinus Tractatu X in Evangelium Joannis: Erit tibi avaritia catena pedum.

XI. — Those chains. Saint Augustine, Tractate X on the Gospel of John: Avarice will be a chain on your feet.

(XI, cont.) ‹lemma: Qui terrestribus› · col 474 Qui terrestribus. Pamelius adjecit cupiditatibus, parum firmis testimoniis. Idem paulo post simili auctoritate addidit et consulens post vocem praemonens. Sed ista non extant in antiquis codicibus neque in antiquis editionibus. Angli tamen ea retinuerunt, quamvis his carerent eorum libri. Vox cupiditatis addita haud dubie est a quodam studioso qui infra legebat, qui terrenis cupiditatibus praegravantur.

Who to earthly things. Pamelius added desires, on weak evidence. A little later, on similar authority, he added and counselling after the word forewarning. But these are not found in the old codices nor in the old editions. The English nevertheless kept them, though their books lacked them. The word desire was no doubt added by some student who read below, who are weighed down by earthly desires.

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(h) ‹anchor: not visible› · call in col 474

Horam Voss. 3.

"Horam" ("the hour"): Vossius 3.

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Fides prodita et mens victa Voss. 1.

"Fides prodita et mens victa" ("faith betrayed and the mind overcome"): Vossius 1.

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(j) ‹anchor: praemonens in futurum› · call in col 474

Sic XI Mss. Et praemonens et consulens Oxon.

So eleven manuscripts. "Et praemonens et consulens" ("both forewarning and counselling"): Oxford edition.

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(k) ‹anchor: divitias suas› · call in col 474

Non suas Lam. Thu. Foss. Voss.

"Non suas" ("not their own"): Lam., Thu., Foss., Vossius.

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(l) ‹anchor: et expugnatorem› · call in col 474

Hostem nunc expugnatorem Oxon.

"Hostem nunc expugnatorem" ("now an enemy and assailant"): Oxford edition.

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(m) ‹anchor: unde vinceretur› · call in col 474

Vinciretur Emendat Gronov. Obs. mon. p. 40.

"Vinciretur" ("he would be bound"): Gronovius's emendation, Observationum monobiblos, p. 40.

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(n) ‹anchor: solutus et liber› · call in col 474

Securus et liber Bod., 4.

"Securus et liber" ("free from care and free"): Bodleian 4.

(VIII, cont.) (continued) · col 473

(continued) interrogati negarent, ne eorum differretur interitus et rogaverunt.

(VIII, cont.) ‹lemma: Brachia conciderunt› · col 473 Brachia conciderunt. Codex Seguierianus, membra conciderunt.

Their arms fell. The Séguier codex: their limbs fell.

(VIII, cont.) ‹lemma: Immolaturus› · col 473 Immolaturus. Quidam libri veteres et veteres editiones habent immolaturus vel supplicaturus. Itaque quidam librarius antiquus scripsit immolaturus. Alius supra lineam, ut tum solebat, scripsit vel supplicaturus. Ex his duabus lectionibus ii qui postea secuti sunt eam elegerunt quae illis magis placebat. Ego praefero eam quae habet immolaturus, quam non dubito fuisse primam. Nam et mox sequitur: Immolasti hic salutem tuam. Aliam lectionem adjuvare possunt haec verba Tertulliani ex libro de Jejuniis: Saccis voluti et cinere conspersi idolis suis invidiam supplicem objiciunt.

About to sacrifice. Some old books and the old editions have about to sacrifice or to make supplication. So some ancient scribe wrote about to sacrifice; another, above the line, as was then the custom, wrote or to make supplication. Of these two readings, those who followed afterwards chose whichever pleased them more. I prefer the one with about to sacrifice, which I do not doubt was the original. For there soon follows: You have sacrificed your salvation here. The other reading may be supported by these words of Tertullian from the book On Fasting: Wrapped in sackcloth and sprinkled with ashes, they cast a suppliant reproach at their idols.

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(a) ‹anchor: not visible› · call in col 475

Muscipulam diaboli Voss. 3.

"Muscipulam diaboli" ("the devil's mousetrap"): Vossius 3.

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Multa et nocentia Oxon ex MSS.

"Multa et nocentia" ("many and harmful"): the Oxford edition, from the manuscripts.

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Et Deo Voss. 1. 3.

"Et Deo" ("and to God"): Vossius 1, 3.

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(d) ‹anchor: persecuti vos fuerint› · call in col 475

Fuerint homines Ar. Bod. 2, 3.

"Fuerint homines" ("men shall have [persecuted you]"): Ar., Bodleian 2, 3.

(printed under page 231) (XII) ‹lemma: Possidere se credunt› · col 475 XII. — Possidere se credunt. Vide supra pag. 384.

XII. — They believe they possess. See above, p. 384.

(XII, cont.) ‹lemma: Nec ad pecuniam› · col 475 Nec ad pecuniam. Quinque libri veteres habent nec pecuniae suae. Alii duo, nec ad pecuniam domini, sed ipsi potius pecuniae ⁵³⁷.

Nor to money. Five old books have nor of their money. Two others: nor to the money of the lord, but rather themselves [slaves] to money.

(XII, cont.) ‹lemma: Erraverunt› · col 475 Erraverunt. Revocavimus necessario hanc lectionem, quam Manutius eliminaverat ponens naufragaverunt. Quanquam illius mutationis primus auctor non est Manutius, cum ea lectio jam extaret in margine editionis quae dicitur esse Gravii. Ea quam nos reposuimus extat in antiquis editionibus et in decem et novem vetustis exemplaribus. Manutianam non inveni nisi in quinque. Pamelius, quamvis eam retinuerit in contextu, magis aliam probat in observationibus suis. In uno vero libro ex more veterum librariorum scriptum est naufragaverunt et erraverunt. Et tamen Cyprianus in libro de oratione dominica, pag. 210; in libro de Opere et Eleemosynis, pag. 240; et lib. III Testimoniorum cap. 61, habet naufragaverunt a fide.

They have erred. We have necessarily restored this reading, which Manutius had removed, putting they have suffered shipwreck. Although Manutius is not the first author of that change, since that reading already stood in the margin of the edition said to be Gravius's. The one we have restored is found in the old editions and in nineteen ancient copies. Manutius's I found in only five. Pamelius, though he kept it in the text, prefers the other in his observations. In one book, after the manner of the old scribes, is written they have suffered shipwreck and have erred. And yet Cyprian, in the book On the Lord's Prayer, p. 210, in the book On Works and Alms, p. 240, and in Testimonies book III, chapter 61, has they have suffered shipwreck from the faith.

(XII, cont.) ‹lemma: Septies› · col 475 Septies. Quatuor libri veteres et editio Manutiana habent centies

Seven times. Four old books and Manutius's edition have a hundred times.

(XIII) ‹lemma: Venerant› · col 475 XIII. — Venerant. Ita veteres editiones et XXVII libri veteres, in quibus pono Veronensem et Seguierianum, nisi quod eorum tres habent venerunt. Erasmus scripsit ventura erant.

XIII. — Had come. So the old editions and twenty-seven old books, among which I count the Verona and Séguier codices, except that three of them have came. Erasmus wrote were to come.

(XIII, cont.) ‹lemma: In dolore› · col 475 In dolore. Codex Lamonii per dolorem. Quod fortasse melius est. Vide Epistolam III Basilii ad Amphilochium, ubi tractat de iis qui non ferentes dolores ad negationem Christi tracti sunt.

In pain. Lamoignon's codex: through pain. That is perhaps better. See Basil's third Letter to Amphilochius, where he treats of those who, unable to bear pain, were drawn into denying Christ.

(XIII, cont.) ‹lemma: Reluctantibus› · col 475 Reluctantibus. Quatuor libri veteres praeferunt in luctationibus, alius in luctaminibus.

Resisting. Four old books offer in struggles; another, in strivings.

(XIII, cont.) ‹lemma: Congressione› · col 475 Congressione. Codex Fuxensis colluctatione.

By the encounter. The Foix codex: by the wrestling.

(XIII, cont.) ‹lemma: Fatigatum› · cols 475–476 Fatigatum. Morellius et Pamelius addunt jam lassum corpus. Sed ego delevi, quia non reperi in ullo veteri libro quam in Beccensi. Sed tamen in variis lectionibus positis ab erudito quodam in marginibus editionis Lugdunensis anni 1544, adnotatum vidi contra hunc locum jam lassum. Caesar lib. I de bello Gallico dixit verberibus exanimatum corpus.

Wearied. Morel and Pamelius add the body now exhausted. But I deleted it, because I found it in no old book except the Bec codex. Yet among the variant readings set down by some learned man in the margins of the Lyons edition of 1544 I saw now exhausted noted against this place. Caesar, Gallic War book I, said a body lifeless from blows.

(XIII, cont.) ‹lemma: In dolore defecit› · col 476 In dolore defecit. Hieronymus in caput I Epistolae Pauli apostoli ad Galatas: In martyrio non eadem poena plectitur qui absque colluctatione et tormentis statim prosilivit ad negandum et ille qui inter equuleos, fidiculas, ignesque distortus compulsus est quod credebat negare. Et in caput VI: Si quis pro Christi nominis confessione cruciatus alium in tormentis viderit denegasse, compatiatur vulneribus negatoris, et non tam illum victum quam se vicisse miretur.

He failed in pain. Jerome on chapter I of the Epistle of Paul the apostle to the Galatians: In martyrdom, the one who without struggle and torments leapt straight into denial is not punished with the same penalty as the one who, racked on the horse, the cords and the fires, was forced to deny what he believed. And on chapter VI: If anyone tortured for confessing the name of Christ sees another deny under torment, let him have compassion on the wounds of the denier, and marvel not so much that the other was overcome as that he himself overcame.

(XIII, cont.) ‹lemma: Casto et Aemilio› · col 476 Casto et Aemilio. Kalendarium vetus ecclesiae Carthaginensis editum a Mabillonio: XI Kal. Junias sanctorum Casti et Aemilii. In martyrologiis Bedae et aliorum legitur eadem die: In Africa Casti et Aemilii, qui per ignem passionis martyrium consummaverunt. Scribit Cyprianus in libro de Lapsis. Extat inter Sermones sancti Augustini Sermo in natali plurimorum martyrum incipiens: Sanctorum martyrum, quem nuperi editores operum sancti Augustini collegerunt ex indiculo Possidii dictum esse in natali sanctorum Casti et Aemilii.

Castus and Aemilius. The old calendar of the church of Carthage published by Mabillon: On the 11th day before the Kalends of June, Saints Castus and Aemilius. In the martyrologies of Bede and others one reads on the same day: In Africa, Castus and Aemilius, who completed their martyrdom through the fire of suffering. Cyprian writes of them in the book On the Lapsed. Among Saint Augustine's Sermons there is a Sermon on the feast of many martyrs beginning Of the holy martyrs, which the recent editors of Saint Augustine's works gathered from Possidius's list to have been preached on the feast of Saints Castus and Aemilius.

(XIII, cont.) ‹lemma: Victores in secundo› · col 476 Victores in secundo. Sic sanctus Joannes Chrysostomus, in initio secundae Paraenesis ad Theodorum lapsum ait multos qui vi tormentorum fracti Christum negaverant, redintegrato certamine martyrii coronam reportasse.

Victors in the second. So Saint John Chrysostom, at the beginning of the second Exhortation to the fallen Theodore, says that many who, broken by the force of torments, had denied Christ, carried off the crown of martyrdom when the contest was renewed.

(XIII, cont.) ‹lemma: Semiustulatis› · col 476 Semiustulatis. Codex Lamonii semiusti lateris.

Half-burnt. Lamoignon's codex: of the half-burnt side.

(printed under page 231) (XIV) ‹lemma: Quas plagas› · col 476 XIV.—Quas plagas. Codex Seguierianus, quam vim, quas plagas.

XIV.—What wounds. The Séguier codex: what force, what wounds.

(printed under page 231)

(e) ‹anchor: not visible› · call in col 476

Flagella adhuc Bod. 1, 3, 4.

"Flagella adhuc" ("scourges still"): Bodleian 1, 3, 4.

(printed under page 231)

(f) ‹anchor: not visible› · call in col 476

Cito deest in Voss.

"Cito" ("quickly") is missing in Vossius.

(printed under page 231)

(g) ‹anchor: not visible› · call in col 476

Sic sic Lam. Voss. 1. Foss. Spir. Imp. nup.

"Sic sic" ("thus, thus"): Lam., Vossius 1, Foss., Spir., recent printed editions.

(printed under page 231)

(printed under page 232)

(a) ‹anchor: not visible› · call in col 477

Verbis Voss. 3.

"Verbis" ("by words"): Vossius 3.

(printed under page 232)

(b) ‹anchor: not visible› · call in col 477

In nos novum Voss. 3.

"In nos novum" ("a new [...] against us"): Vossius 3.

(printed under page 232) (XV) ‹lemma: Irrita et falsa pax› · col 478 XV. — Irrita et falsa pax. Cicero, lib. X Epistolarum ad Atticum, Epist. 1: De pace idem sentio quod tu, simulationem esse apertam, parari autem bellum acerrimum. Vide supra pag. 457.

XV. — An empty and false peace. Cicero, Letters to Atticus book X, Letter 1: About peace I think the same as you: that it is an open pretence, and that a most bitter war is being prepared. See above, p. 457.

(XV, cont.) ‹lemma: Sanitatis patientiam› · col 478 Sanitatis patientiam. Liber Flori poenitentiam. Et mox pro medicina codex Lamonianus habet poenitentiam.

The patience of healing. Florus's book: penance. And soon after, for medicine, the Lamoignon codex has penance.

(XV, cont.) ‹lemma: Excussa› · col 478 Excussa. Ita duodecim libri veteres. Alii undecim et veteres editiones exclusa. Utraque lectio bona est. Codex Fossatensis: Poenitentia de peccatoribus exclusa (continues)

Shaken off. So twelve old books. Eleven others and the old editions: shut out. Both readings are good. The Saint-Maur-des-Fossés codex: penance shut out from sinners (continues)

(printed under page 232)

(c) ‹anchor: not visible› · call in col 478

Contra Deum et Dei Voss. 3.

"Contra Deum et Dei" ("against God and God's"): Vossius 3.

(printed under page 232)

(d) ‹anchor: not visible› · call in col 478

Perniciosa Ebor.

"Perniciosa" ("ruinous"): York.

(XIV, cont.) ‹lemma: Imperitus est medicus› · cols 477–478 Imperitus est medicus. Tertullianus, in libro de poenitentia: Miserum est secari et cauterio exuri et pulveris alicujus mordacitate cruciari. Tamen quae per insuavitatem medentur, ea et emolumento curationis offensam sui excusant et praesentem injuriam superventurae utilitatis gratia commendant. Idem in Scorpiace: Et est plane quasi saevitia medicinae de scapello deque cauterio, de sinapis incendio; non tamen secari et inuri et exedi idcirco malum, quia dolores utiles affert. Et infra: Ululans denique ille et gemens et mugiens inter manus medici postmodum eadem mercede cumulabit, et artifices optimos praedicabit et saevos jam negabit. Lucifer Calaritanus in libro de Moriendo pro Dei Filio: Quid enim licet ferro medicus secet, cauterio urat, sinapis incendio ad omnem dolorem aegrum deducat, tamen hec secari, exuri, exedi, morderique esset inimicum, quippe quod idcirco bonum sit quia dolores inutiles auferat per adhibitos salutis causa dolores. Cassianus Collat. VI, cap. 6. Etenim sectio vel ustio salutaris quae illis qui ulcerum contagione putrefacti sunt pie infertur a medico mala a tolerantibus creditur. Pacianus in Paraenesi ad Poenitentiam: Prudentes aegri medicos non verentur ne in occultis quidem corporum partibus etiam ⁵³⁸ secaturos, etiam perusturos. Meminimus quosdam remota etiam et verecunda membrorum non erubescentes in ferro et cauterio et gravissima illa pulveris mordacitate durasse. Istud Fulgentius Placiades lib. I. Mythol. vocat chirurgicae lanienam. Hieronymus in Epistola ad Marcellam de Onaso: Medici quos vocant chirurgicos crudeles putantur et miseri sunt. Annon est miseria alienis non dolere vulneribus et mortuas carnes inclementi secare ferro? Idem in Epistola ad Amandum presbyterum: Putridae carnes ferro indigent et cauterio; nec est medicinae culpa, sed vulneris, cum crudelitate clementi non parcit medicus ut parcat, saevit ut misereatur. Idem in Epistola ad Matrem et Filiam: Putridae carnes ferro curantur et cauterio. Siricius Papa in Epistola ad Himerium: Ferro necesse est exscindantur vulnera quae fomentorum non senserint medicinam. Ennodius in Vita Epiphanii: Numquam a medico ad plenissima curationum aeger adductus est ab illo qui primum putrita ferro membra desecuit et latentem penitus a sinu viscerum produxit illuviem. Xenophon in libro V de Paedia Cyri ait medicos eos qui gravius laborant urere et secare, ut eos curent. Prudentius in Carmine de Romano martyre: Putate ferrum triste chirurgos meis / Inferre costis quod secat salubriter. / Non est amarum quo reformatur salus. Ovidius lib. I, Metamorphoseon: Cuncta prius tentanda, sed immedicabile vulnus / Ense recidendum est, ne pars sincera trahatur. Idem lib. I, de Remedio amoris: Ut corpus redimas ferrum patiaris et ignes.

The physician is unskilled. Tertullian, in the book on Penance: It is wretched to be cut, to be burnt with the cautery, and to be tormented by the sting of some powder. Yet things that heal by unpleasantness excuse the offence they give by the benefit of the cure, and commend the present hurt for the sake of the advantage to come. The same in the Scorpiace: And there is plainly, as it were, a cruelty of medicine in the lancet and the cautery and the burning of mustard; yet to be cut and burnt and eaten away is not therefore an evil, because it brings useful pains. And below: That man, in short, howling and groaning and bellowing under the physician's hands, will afterwards heap up the same fee, and proclaim them the best of craftsmen, and no longer call them cruel. Lucifer of Cagliari in the book On Dying for the Son of God: For what though the physician cut with the knife, burn with the cautery, bring the sick man to every pain with the burning of mustard? Still, this being cut, burnt, eaten away and stung would be hostile [only if it were not] good precisely because it takes away useless pains through pains applied for the sake of health. Cassian, Conference VI, chapter 6: For the saving cutting or burning that the physician kindly applies to those rotting from the infection of ulcers is believed an evil by those who endure it. Pacian in the Exhortation to Penance: Sensible patients do not fear physicians who will cut, and even burn, even in the hidden parts of their bodies. We remember some who, not blushing at the remote and shameful parts of their members, held out under the knife and cautery and that most grievous sting of the powder. This Fulgentius Planciades, Mythologies book I, calls the butchery of surgery. Jerome in the Letter to Marcella on Onasus: The physicians they call surgeons are thought cruel, and are wretched. Is it not wretchedness to feel no pain at another's wounds, and to cut dead flesh with a merciless knife? The same in the Letter to the priest Amandus: Putrid flesh needs the knife and the cautery; nor is it the fault of the medicine but of the wound when, with merciful cruelty, the physician does not spare so as to spare, and is harsh so as to show mercy. The same in the Letter to a Mother and Daughter: Putrid flesh is cured by the knife and the cautery. Pope Siricius in the Letter to Himerius: Wounds that have not felt the remedy of poultices must be cut out with the knife. Ennodius in the Life of Epiphanius: A sick man was never brought to the fullest cure by a physician except by one who first cut away the rotted limbs with the knife and drew out the filth hidden deep in the recesses of the inward parts. Xenophon, in book V of the Education of Cyrus, says that physicians burn and cut those who are more gravely ill, in order to cure them. Prudentius in the Poem on Romanus the martyr: Think that the surgeons are applying the grim knife to my ribs, which cuts to heal. That is not bitter by which health is restored. Ovid, Metamorphoses book I: Everything should be tried first, but an incurable wound must be cut away with the sword, lest the sound part be drawn in. The same, Remedy of Love book I: To redeem the body you would endure knife and fire.

(XIV, cont.) ‹lemma: Vociferetur› · col 478 Vociferetur. Tertullianus lib. II adversus Marcionem: Quid enim si medicum dicas esse debere, ferramenta vero ejus accuses quod secent et inurant et amputent et constricient, quando sine instrumento artis medicus esse non possit? Hieronymi nomine Epistola scripta ad Amicum aegrotum: Manus medici multa caedendo conferunt sanitatem non sine murmure patientis.

He cries out. Tertullian, Against Marcion book II: For what if you were to say there must be a physician, but were to blame his instruments because they cut and burn and amputate and bind tight, when one cannot be a physician without the tools of the art? The Letter to a Sick Friend written under Jerome's name: The physician's hands, by much cutting, bestow health, not without the patient's grumbling.

(XIV, cont.) ‹lemma: Aeger impatiens› · col 478 Aeger impatiens. Supra Epist. XXVI pag. 37: Non est nisi patientia morbis necessaria.

The impatient sick man. Above, Letter XXVI, p. 37: Nothing but patience is needed in sickness.

(XIV, cont.) ‹lemma: Cum senserit sanitatem› · col 478 Cum senserit sanitatem. Julius Firmicus in libro de Errore profanarum religionum: Sic homo recepta sanitate et salute sibi reddita quicquid aegrotantis corporis vitio invitus passus est, hoc totum pro utilitate sua factum esse stantis animi judicio confitetur. Innocentius Papa III, lib. XI, Epist. 211: Ideoque si morbum tuum, quod absit, invenerimus induratum, violentiori nos coges insistere medicinae, juxta quod necessaria cura deposcet; cujus asperitatem etsi forsan in praesenti refugias, sanitate tamen recepta, ipsius collaudabis effectum, ac peritum quoque medicum benedices. Seneca lib. V de Beneficiis, cap. 20: Non est spectandum an doleat aliquis beneficio accepto, sed an dolere debeat.

When he has felt his health. Julius Firmicus in the book On the Error of Profane Religions: So a man, his health recovered and his wellbeing given back to him, confesses with a settled judgement of mind that whatever he suffered unwillingly through the fault of his sick body was all done for his good. Pope Innocent III, book XI, Letter 211: And therefore if we find your disease, which God forbid, hardened, you will compel us to apply a more violent medicine, as the necessary cure will demand; and though you may perhaps shrink from its harshness at present, yet once your health is recovered you will praise its effect and will also bless the skilled physician. Seneca, On Benefits book V, chapter 20: We must not look at whether someone feels pain on receiving a benefit, but at whether he ought to feel pain.

(printed under page 232)

(printed under page 233)

(a) ‹anchor: not visible› · call in col 479

Comminetur et denuntiet Bod. 1, 2, 3, 4.

"Comminetur et denuntiet" ("let him threaten and announce"): Bodleian 1, 2, 3, 4.

(printed under page 233)

(b) ‹anchor: not visible› · call in col 479

Verba ante offensam... negaverunt inter contemptis et ante expiata Ver. Impr. praeter Baluz. interponunt. Oxon. nullam ad h. l. varietatem lectionum affert.

The words "ante offensam ... negaverunt" are inserted between "contemptis" and "expiata" by Ver. and the printed editions other than Baluze's. The Oxford edition gives no variant readings at this place.

(printed under page 233)

(c) ‹anchor: Hoc sunt› · call in col 479

Haec sunt Ar. Bod. 1, 2, 3.

"Haec sunt" ("these are"): Ar., Bodleian 1, 2, 3.

(printed under page 233)

(d) ‹anchor: aeternae spei› · call in col 479

Solatium spei Bod. 1, 2, 3, 4. Voss. 1. adimunt radice Bod. 1, 2, 3, 4.

"Solatium spei" ("the comfort of hope," without "eternal"): Bodleian 1, 2, 3, 4; Vossius 1. "Adimunt radice" ("they take away, by the root"): Bodleian 1, 2, 3, 4.

(printed under page 233) (XVI) ‹lemma: Spretis his omnibus› · col 479 XVI. — Spretis his omnibus. Restituimus hunc locum uti reperitur in antiquis exemplaribus, in editione Morelliana, et in ea quae dicitur Gravii. In quo secuti sumus consilium Rigaltii; qui quamvis retinuerit in contextu veterem lectionem, pronuntiat in observationibus suis illam quam nos revocavimus esse verissimam.

XVI. — All these being scorned. We have restored this passage as it is found in the old copies, in Morel's edition, and in the one called Gravius's. In this we have followed Rigault's advice; though he kept the old reading in the text, he declares in his observations that the one we have restored is the truest.

(XVI, cont.) ‹lemma: Ante exomologesim factam› · col 479 Ante exomologesim factam. Nimirum apud sacerdotes Dei, ut ait infra Cyprianus in hoc libro, pag. 190. Rufinus in Psal. XXXI: Licet autem Deus dimittat peccata ex quo homo in voluntate poenitet, tamen confitendum est ministris Ecclesiae Vide Socratem lib. V, cap. 19, cum annotationibus Henrici Valesii. Vide etiam infra in notis ad paginam 209, peccare nec satisfacere. ⁵³⁹

Before confession has been made. Namely before the priests of God, as Cyprian says below in this book, p. 190. Rufinus on Psalm XXXI: Though God forgives sins from the moment a man repents in his will, yet confession must be made to the ministers of the Church. See Socrates, book V, chapter 19, with the annotations of Henri de Valois. See also below in the notes on page 209, to sin and not make satisfaction.

(XVI, cont.) ‹lemma: Verbis fallacibus› · col 479 Verbis fallacibus. Codex Seguierianus fallentibus.

With deceitful words. The Séguier codex: deceiving.

(XVI, cont.) ‹lemma: Arborem› · cols 479–480 Arborem. Haec vox deest in sexdecim codicibus antiquis et in antiquioribus editionibus. Deerat etiam in alio veteri, sed addita est postea supra lineam. Epistola nomine Hieronymi scripta ad Amicum aegrotum: Non enim est arbor solida nec robusta nisi quae assidui turbinis incursione stipitibus concussis huc atque illuc inclinata tentatur, in quam saepe ventorum turbinum flamen incurrat. Ipsis enim vexationibus constringitur, premitur, fixisque radicibus citius roboratur.

The tree. This word is missing in sixteen ancient codices and in the older editions. It was missing in another old one too, but was added later above the line. The Letter written under Jerome's name to a Sick Friend: For no tree is solid or sturdy unless it is tried, bent this way and that, its trunk shaken by the onset of constant whirlwinds, and often struck by the blast of the gales. For by these very buffetings it is compacted, pressed down, and, its roots fixed fast, the sooner strengthened.

(XVII) ‹lemma: Solus Dominus misereri potest› · col 480 XVII.—Solus Dominus misereri potest. Tertullianus in libro de Baptismo: Sed neque peccatum dimittit neque spiritum indulget nisi solus Deus. Item in libro de pudicitia: Quis enim dimittit delicta nisi solus Deus? Sanctus Joannes Chrysostomus Homilia IV in caput I Matthaei, ait neminem posse peccata dimittere nisi solummodo Divinam Naturam. Guido de Perpiniano scribens adversus Errores Armenorum ait: Dicunt etiam quod homo non remittere potest peccata nisi solus Deus. Ruricius, lib. II, Epist. 41: Praestabit, ut credimus, misericordia ipsius ut qui poenitendi vobis animum inspirare dignatus est, qui solus potest et sanare corrupta et reparare collapsa et delere commissa. Vide Maldonati Tractatum de Sacramentis, pag. 255, secundae editionis.

XVII.—The Lord alone can show mercy. Tertullian in the book On Baptism: But none forgives sin or grants the Spirit except God alone. Likewise in the book On Modesty: For who forgives offences but God alone? Saint John Chrysostom, Homily IV on chapter I of Matthew, says that no one can forgive sins except the Divine Nature alone. Guido of Perpignan, writing against the Errors of the Armenians, says: They also say that man cannot remit sins, but God alone. Ruricius, book II, Letter 41: His mercy will grant, as we believe, that he who has deigned to inspire in you the will to repent, who alone can heal what is corrupted, restore what has fallen and blot out what has been committed [...]. See Maldonado's Treatise on the Sacraments, p. 255 of the second edition.

(XVII, cont.) ‹lemma: Plurimum martyrum› · col 480 Plurimum martyrum. Veteres editiones et octo libri veteres habent plurimum valere martyrum. Sed vox valere non extat in aliis antiquis.

Most of the martyrs. The old editions and eight old books have [that the merits] of the martyrs avail most. But the word avail is not found in the other ancient copies.

(XVIII) ‹lemma: Facultate› · col 480 XVIII.—Facultate. Veteres editiones et novem libri (continues)

XVIII.—Power. The old editions and nine books (continues)

(printed under page 233)

(e) ‹anchor: not visible› · call in col 480

Impugnandis hominibus Voss. 2, 4. Pem.

"Impugnandis hominibus" ("for men to be assailed"): Vossius 2, 4; Pem.

(printed under page 233)

(f) ‹anchor: not visible› · call in col 480

Peccatorum Lin. Voss. 1.

"Peccatorum" ("of sins"): Lin., Vossius 1.

(printed under page 233)

(g) ‹anchor: not visible› · call in col 480

Confidit Ar. Bod., 2. Ben.

"Confidit" ("trusts"): Ar., Bodleian 2, Ben.

(printed under page 233)

(h) ‹anchor: putat posse› · call in col 480

Dare se cunctis posse Imp. Dare se posse Bod. 2.

"Dare se cunctis posse" ("that he can give to all"): printed editions. "Dare se posse" ("that he can give"): Bodleian 2.

(XV, cont.) (continued) · col 479

(continued) est vel excussa. Utramque lectionem protulit librarius, ut lector intelligeret liberum sibi esse eam praeferre quae sibi magis arrideret, ut saepe accidit in libris veteribus.

(XV, cont.) ‹lemma: Immunditia ipsius› · col 479 Immunditia ipsius. Ita etiam lib. III. Testimoniorum, cap. 94. At Cassianus lib. VI, cap. 8 Collat. XII, cap. 2, et Collat. XXII, cap. 5, legit, in quo est immunditia, peribit coram Domino.

His uncleanness. So also in Testimonies book III, chapter 94. But Cassian, book VI, chapter 8, Conference XII, chapter 2, and Conference XXII, chapter 5, reads: in whom there is uncleanness, he shall perish before the Lord.

(printed under page 233)

(printed under page 234)

(a) ‹anchor: not visible› · call in col 481

Ad Dei sacerdotem.

"Ad Dei sacerdotem" ("to the priest of God"). [No witness named as printed.]

(printed under page 234)

(b) ‹anchor: not visible› · call in col 481

Fieri? Si Oxon.

"Fieri? Si" ("to be done? If"): Oxford edition.

(printed under page 234)

(c) ‹anchor: not visible› · call in col 481

Libro tuo Lam. Quem scripsi. Voss. 1.

"Libro tuo" ("in your book"): Lam. "Quem scripsi" ("which I wrote"): Vossius 1.

(printed under page 234)

(d) ‹anchor: not visible› · call in col 481

Deliquerit Voss. 1. Pem.

"Deliquerit" ("shall have offended"): Vossius 1, Pem.

(printed under page 234)

(e) ‹anchor: not visible› · call in col 481

Ait Dominus Oxon.

"Ait Dominus" ("says the Lord"): Oxford edition.

(printed under page 234) (XIX) ‹lemma: Fecerunt sibi deos aureos› · col 482 XIX.—Fecerunt sibi deos aureos. Haec desunt in antiquis editionibus et in quatuordecim codicibus manuscriptis. Exstant tamen in aliis septem, et in quibusdam additur et argenteos, quod deest in Fuxensi et in editione Morellii. In capite IV Epistolae ad Fortunatum de Exhortatione martyrii legitur: Fecerunt sibi deos aureos. In libro vero I Testimoniorum, cap. 1: Fecerunt sibi deos aureos et argenteos. In capite XXXII Exodi, feceruntque sibi deos aureos.

XIX.—They made themselves gods of gold. These words are missing in the old editions and in fourteen manuscript codices. They are found, however, in seven others, and in some and of silver is added, which is missing in the Foix codex and in Morel's edition. In chapter IV of the Letter to Fortunatus on the Exhortation to Martyrdom one reads: They made themselves gods of gold. But in Testimonies book I, chapter 1: They made themselves gods of gold and of silver. In chapter XXXII of Exodus: and they made themselves gods of gold.

(printed under page 234)

(f) ‹anchor: not visible› · call in col 482

Facilius Voss. 2.

"Facilius" ("more easily"): Vossius 2.

(printed under page 234)

(g) ‹anchor: not visible› · call in col 482

A Deo Voss. 2.

"A Deo" ("from God"): Vossius 2.

(printed under page 234)

(h) ‹anchor: not visible› · call in col 482

In preces judicio potentis Voss. 1.

"In preces judicio potentis" ("into prayers, by the judgement of the powerful one"): Vossius 1.

(printed under page 234)

(i) ‹anchor: coram hominibus› · call in col 482

Coram hominibus Bod. 4.

"Coram hominibus" ("before men"): Bodleian 4.

(printed under page 234)

(j) ‹anchor: negantem non› · call in col 482

Confitentem non NC. 4. Lin.

"Confitentem non" ("not the one confessing"): NC 4, Lin.

(XVIII, cont.) (continued) · col 481

(continued) veteres, etiam Seguierianus, praeferunt facilitate. Alii quatuor felicitate, nimirum, ut opinor, pro facilitate.

(XVIII, cont.) ‹lemma: Bonum› · col 481 Bonum. Pamelius posuit dignum, nescio qua auctoritate. Ego sane bonum vidi scriptum in omnibus antiquis editionibus et in omnibus libris veteribus.

Good. Pamelius put worthy, on what authority I do not know. I indeed saw good written in all the old editions and in all the old books.

(XVIII, cont.) ‹lemma: Vindicetur› · cols 481–482 Vindicetur. Falluntur profecto qui putant hanc vocem istic accipiendam esse eo sensu quo accipitur apud Optatum cum loquitur de ossibus cujusdam martyris nondum vindicati. Istic enim vox illa referri per consequentiam necessariam debet ad ea quae antecedunt, ex quibus liquet existimasse Cyprianum plurimum posse apud judicem merita martyrum et opera justorum, sed cum judicii dies venerit, cum post occasum saeculi hujus et mundi ante tribunal Christi populus ejus adstiterit. Et mox Cyprianus affert locum ex Apocalypsi in quo animae martyrum occisorum sub ara Dei constitutae postulant a Deo vindictam de persecutoribus suis. Alia erat causa martyrum nondum occisorum, quos Cyprianus ait non posse remittere neque donare peccata, neque ipsos posse alios defendere antequam ipsi vindicentur, uti postulabant animae martyrum occisorum. Eodem sensu Epist. LVI, pag. 93, ait Dominum passiones nostras et vulnera vindicaturum. Vide etiam extremam partem libri de Bono patientiae, pag. 255. Tertullianus in libro de Fuga in persecutione: Potes itaque te martyrem vindicare, scientes esse magnum vindicari ab eo. Lucifer Calaritanus in Apologia I pro sancto Athanasio: Talis mos est Dei cultoribus ut totum reservent Deo, scientes esse magnum vindicari ab eo. Vide Rigaltii observationes ad librum Tertulliani de Oratione. Julius Capitolinus in Pertinace dixit: Aliquos etiam mortuos vindicavit. Quod tamen referri non potest ad mortuos vindicatos in sensu Optati.

He be avenged. Those are surely mistaken who think this word must be taken here in the sense it bears in Optatus, when he speaks of the bones of a certain martyr not yet vindicatus [recognized]. For here the word must, by necessary consequence, be referred to what precedes, from which it is clear that Cyprian held that the merits of the martyrs and the works of the righteous have the greatest power with the judge, but when the day of judgement has come, when after the setting of this age and world his people shall have stood before the judgement seat of Christ. And Cyprian soon brings in the passage from the Apocalypse in which the souls of the slain martyrs, placed under God's altar, demand of God vengeance on their persecutors. The case of martyrs not yet slain was different: Cyprian says they cannot remit or grant sins, nor can they themselves defend others before they are themselves avenged, as the souls of the slain martyrs demanded. In the same sense, Letter LVI, p. 93, he says that the Lord will avenge our sufferings and wounds. See also the last part of the book On the Good of Patience, p. 255. Tertullian in the book On Flight in Persecution: You can therefore avenge yourself as a martyr, knowing it is a great thing to be avenged by him. Lucifer of Cagliari, Apology I for Saint Athanasius: Such is the custom of the worshippers of God, that they reserve everything to God, knowing it is a great thing to be avenged by him. See Rigault's observations on Tertullian's book On Prayer. Julius Capitolinus in the Pertinax said: He even avenged some of the dead. This, however, cannot be referred to the dead vindicati in Optatus's sense.

(XVIII, cont.) ‹lemma: Si non contra› · col 482 Si non contra. Rigaltius istic ait ista sic uno tractu perducenda, si non contra ipsum Dominum a Dei sacerdote facienda sit obtemperantis facilis et prona consensio, hancque scripturam putat esse verissimam. Laudat autem codicem Veronensem, in quo scriptum erat sit pro sunt. Sic etiam in editione Morelliana. At in Seguieriano legitur: Mandant aliquid martyres fieri, si justa, si licita, si non contra ipsum Dominum a Dei sacerdote facienda. Sit obtemperantis facilis et prona consensio, si petentis fuerit religiosa moderatio. Ita etiam ferme codex sancti Arnulphi.

If not against. Rigault says here that these words should be run on in a single stretch, if the easy and ready consent of one obeying is not to be given by the priest of God against the Lord himself, and he thinks this text the truest. He praises the Verona codex, in which sit was written for sunt. So also in Morel's edition. But in the Séguier codex one reads: The martyrs order something to be done: if it is just, if lawful, if not to be done by the priest of God against the Lord himself. Let the consent of the one obeying be easy and ready, if there has been reverent moderation in the one asking. So too, nearly, the codex of Saint-Arnoul.

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(a) ‹anchor: not visible› · call in col 483

Si Evangelium solvi potest, aut si non potest solvi contra Lin. Lam. NC. 1, 2. Pem. Ebor. Voss. 1. Bod. 1, 2, 3, 4.

"If the Gospel can be undone, or if it cannot be undone, against": Lin., Lam., NC 1, 2, Pem., York, Vossius 1, Bodleian 1, 2, 3, 4.

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(b) ‹anchor: not visible› · call in col 483

Nemo hanc gloriam mutilet Bod. 3.

"Nemo hanc gloriam mutilet" ("let no one mutilate this glory"): Bodleian 3.

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(c) ‹anchor: not visible› · call in col 483

Aut permittente Lin.

"Aut permittente" ("or with [his] permitting"): Lin.

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(d) ‹anchor: actus nostros et› · call in col 483

Actus nostri Bod. 1, 2, 4.

"Actus nostri" ("of our deeds"): Bodleian 1, 2, 4.

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(e) ‹anchor: not visible› · call in col 483

Ob tuam Bod. 1, 2. 3. Voss. 2.

"Ob tuam" ("because of your"): Bodleian 1, 2, 3, Vossius 2.

(printed under page 235) (XX) ‹lemma: Dilectissimi› · col 483 XX.—Dilectissimi. Tres libri veteres: Nemo, fratres dilectissimi, nemo hanc gloriam mutilet neque infamet.

XX.—Most beloved. Three old books: Let no one, most beloved brothers, let no one mutilate or defame this glory.

(XXIII) ‹lemma: Flemus› · col 483 XXIII.—Flemus. Codex Burgundicus addit et dolemus. Sic etiam in Vaticano scriptum esse inveni adnotatum in editione Anglicana ⁵⁴⁰.

XXIII.—We weep. The Burgundian codex adds and we grieve. I found it noted in the English edition that it is so written in the Vatican codex too.

(XXIII, cont.) ‹lemma: Dies venerit poenae› · col 483 Dies venerit poenae. Codex Seguierianus, judicii dies venerit.

The day of punishment has come. The Séguier codex: the day of judgement has come.

(XXIII, cont.) ‹lemma: Corrigantur› · col 483 Corrigantur. Sic Erasmus et alii post eum. Quae lectio sane bona est. Et tamen antiquae editiones et tredecim libri nostri itemque tres Anglicani praeferunt dirigantur.

May be corrected. So Erasmus and others after him. That reading is certainly good. And yet the old editions, thirteen of our books and likewise three English ones offer may be directed.

(XXIV) ‹lemma: Precum› · cols 483–484 XXIV. — Precum. Istud quoque mutare oportuit propter auctoritatem veterum exemplarium et editionis Spirensis. Erasmus primus posuit precandum. Sed ego lectionem illam non reperi nisi in codice Turonensi. Caeterum pro misericordiam Fuxensis habet medelam.

XXIV. — Of prayers. This too had to be changed on the authority of the old copies and of the Speyer edition. Erasmus was the first to put for praying. But I found that reading only in the Tours codex. Moreover, for mercy the Foix codex has remedy.

(XXIV, cont.) ‹lemma: Correpta laniavit› · col 484 Correpta laniavit. Erasmus scripsit correpta cecidit laniavit. At vocem cecidit nullus veterum librorum nostrorum agnoscit, nisi quod duo ex illis habent concidit. Non extare etiam in Veronensi et in Beneventano, itemque in Seguieriano, mihi compertum est.

Seized, she tore. Erasmus wrote seized, she fell, she tore. But none of our old books recognizes the word fell, except that two of them have collapsed. I have ascertained that it is not found in the Verona and Benevento codices either, nor in the Séguier codex.

(printed under page 235) (XXV) ‹lemma: Minus› · col 484 XXV. Minus. Pamelius postea vocem sibi posuit (continues)

XXV. Too little. Pamelius afterwards put the word for themselves (continues)

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(f) ‹anchor: not visible› · call in col 484

Nititur et Bod. 1, 2, 3.

"Nititur et" ("strives and"): Bodleian 1, 2, 3.

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(g) ‹anchor: not visible› · call in col 484

Implacabilis irasceris Oxon. Ad sacerdotes Dei irasceris, et Lin. Voss.

"Implacabilis irasceris" ("you are implacably angry"): Oxford edition. "Ad sacerdotes Dei irasceris, et" ("you are angry at the priests of God, and"): Lin., Vossius.

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(h) ‹anchor: not visible› · call in col 484

Praeclusa Pem. Voss. 1, 2. NC. 2. Bod. 2.

"Praeclusa" ("shut off"): Pem., Vossius 1, 2, NC 2, Bodleian 2.

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(i) ‹anchor: not visible› · call in col 484

In terra NC. 2.

"In terra" ("on earth"): NC 2.

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(j) ‹anchor: et malis deerat› · call in col 484

Non deerat Lam. Ebor. NC. 1.

"Non deerat" ("was not lacking"): Lam., York, NC 1.

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(a) ‹anchor: manibus indignis› · call in col 486

Inquinatis Pem. Voss. 2.

"Inquinatis" ("defiled"): Pem., Vossius 2.

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(b) ‹anchor: Et quidem alius› · call in col 486

Et cum alius Bod. 1.

"Et cum alius" ("and when another"): Bodleian 1.

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(c) ‹anchor: not visible› · call in col 486

Caeteris accipientibus Pem. Voss. 2.

"Caeteris accipientibus" ("while the others were receiving"): Pem., Vossius 2.

(XXV, cont.) (continued) · col 485

(continued) ex conjectura Cauchii, fassus eam non reperiri in aliis exemplaribus. Ego sane nuspiam illam inveni in iis quibus usus sum.

(XXV, cont.) ‹lemma: Panem mero› · col 485 Panem mero. Ita omnes libri veteres et editiones. Pithoeanus tamen habet panem mordidit mixtum.

Bread with wine. So all the old books and editions. The Pithou codex, however, has she bit bread mixed.

(XXV, cont.) ‹lemma: Arcere› · col 485 Arcere. Quatuor libri veteres praeferunt cavere. In uno tamen scriptum est arcere et supra lineam vel cavere.

To keep off. Four old books offer to beware. In one, however, is written to keep off and above the line or to beware.

(XXV, cont.) ‹lemma: Rudis anima› · col 485 Rudis anima. Infra, in libro de Bono Patientiae, pag. 251: Ploratu et gemitu rudis anima testatur. Tertullianus in Apologetico: Fugientem animam novam expecta, excipe rudem sanguinem. Hieronymus in Epistola ad Ctesiphontem adversus Pelagianos: Asseris posse hominem esse sine peccato, si velit, et post gravissimum somnum ad decipiendas rudes animas frustra conaris adjungere non absque Dei gratia.

The untried soul. Below, in the book On the Good of Patience, p. 251: The untried soul bears witness with weeping and wailing. Tertullian in the Apology: Wait for the fleeing new soul, catch the untried blood. Jerome in the Letter to Ctesiphon against the Pelagians: You assert that man can be without sin if he will, and after a very deep sleep you vainly try, to deceive untried souls, to add "not without the grace of God".

(XXV, cont.) ‹lemma: Fatebatur› · col 485 Fatebatur. Duo libri veteres testabatur.

She confessed. Two old books: she bore witness.

(XXV, cont.) ‹lemma: Calicem diaconus› · col 485 Calicem diaconus. Vide Beveregium ad canonem II synodi Ancyranae. Similem ferme historiam de quadam juvencula Araba natione narrat Prosper in libro inscripto Dimidium temporis, cap. 6.

The deacon, the cup. See Beveridge on canon II of the Synod of Ancyra. Prosper tells an almost identical story about a young girl, Arab by nation, in the book entitled Half of Time, chapter 6.

(XXV, cont.) ‹lemma: Obturantibus› · col 485 Obturantibus. Ita quindecim libri veteres et editiones Manutii et Morellii. Veteres et octo vetera exemplaria habent obdurantibus. Quae discrepantia orta est ex commutatione litterarum.

Stopping up. So fifteen old books and the editions of Manutius and Morel. The old [editions] and eight old copies have hardening. The discrepancy arose from an interchange of letters.

(XXVI) ‹lemma: Sacrificantibus nobis› · cols 485–486 XXVI.—Sacrificantibus nobis. Hanc lectionem exhibent octo codices antiqui et editio Morellii. Sed veteres editiones, etiam Manutiana, et tredecim libri veteres non habent vocem nobis, quam ergo arbitror non esse necessariam. Non sum tamen ausus expungere, quia non officit sententiae sancti martyris. Simile quid habetur in libro Lactantii de Mortibus Persecutorum, cap. 10, ubi quidam ministrorum scientes Dominum, cum adsisterent immolanti, imposuerunt frontibus immortale signum. Qui locus nullam habet difficultatem. Quippe ministri scientes Dominum non possunt esse alii quam Christiani, praesertim cum statim Lactantius dicat illos imposuisse frontibus suis signum crucis. Et tamen fuit nuper qui existimaret hunc loquendi modum esse ambiguum, dubium enim esse an ministri illi fuerint ministri Diocletiani aut Christiani. Christianos porro fuisse ostendunt etiam ea quae sequuntur in hoc loco Lactantii, tum etiam alius locus ejus ex libro IV divinarum institutionum, cap. 27, ubi de hac ipsa re agens scribit, quidam ministrorum nostrorum sacrificantibus dominis adsisterent.

XXVI.—While we were sacrificing. Eight ancient codices and Morel's edition give this reading. But the old editions, Manutius's among them, and thirteen old books do not have the word we, which I therefore think unnecessary. I have not dared to strike it out, however, because it does not harm the holy martyr's meaning. Something similar is found in Lactantius's book On the Deaths of the Persecutors, chapter 10, where some of the attendants who knew the Lord, as they stood by him while he sacrificed, set the immortal sign on their foreheads. That passage presents no difficulty. For attendants who knew the Lord can be none other than Christians, especially since Lactantius says at once that they set the sign of the cross on their foreheads. And yet someone recently thought this manner of speaking ambiguous, since it was doubtful whether those attendants were attendants of Diocletian or Christians. That they were Christians is shown also by what follows in this passage of Lactantius, and also by another passage of his, from book IV of the Divine Institutes, chapter 27, where, treating this very matter, he writes that some of our attendants stood by their masters as they sacrificed.

(XXVI, cont.) ‹lemma: Intra› · col 486 Intra. Non admonerem me mutasse pro eo quod Pamelius posuit inter, nisi ita me facere coegisset auctoritas veterum exemplarium. Quippe omnia, si duo tantum excipias, habent intra. Ita etiam habet editio Morellii.

Within. I would not point out that I changed what Pamelius put, between, had not the authority of the old copies compelled me to do so. For all of them, if you except only two, have within. So too Morel's edition.

(XXVI, cont.) ‹lemma: Pectus admittens› · col 486 Pectus admittens. Pamelius secutus auctoritatem codicis Camberonensis posuit pectus sanguinem admittens. Eam lectionem retinuit Rigaltius, Angli expunxerunt. Recte. Non extat enim in libris nostris neque in duobus Petavianis ab Albertino citatis.

Admitting into the breast. Pamelius, following the authority of the Cambron codex, put the breast admitting the blood. Rigault kept that reading; the English struck it out. Rightly. For it is not found in our books, nor in the two Petau manuscripts cited by Aubertin.

(XXVI, cont.) ‹lemma: Arcam suam› · col 486 Arcam suam. Hospinianus, lib. II, cap. 5, de Templis afferens hunc locum sancti Cypriani multum disputat adversum nos, propterea quod Eucharistiam concludimus in arca sive techa vel armario, et ait nullum de includenda Eucharistia mandatum exstare vel Christi vel Apostolorum. Inutiliter profecto scripta illa sunt ab Hospiniano. Nam nos id facile concedimus. In illa Ecclesiae novitate, cum illa inter persecutores suos degeret, et in occulto Christiani peragerent divina mysteria, locus non erat tutus et certus in quo concludi posset Eucharistia. Itaque distribuebatur fidelibus a ministris, et unusquisque partem suam deferebat domum ut communionem acciperet. At postea, cum totus orbis factus fuisset christianus, decens et congruens visum est in loco certo et tuto eam reponere ⁵⁴¹ ut ea statim distribueretur sumere volentibus, non in occulto, ut in primis ecclesiae saeculis, sed palam et publice et statim cum quis cuperet.

Her casket. Hospinian, On Temples book II, chapter 5, bringing forward this passage of Saint Cyprian, argues at length against us, because we enclose the Eucharist in a casket or case or cupboard, and says that there exists no command, either of Christ or of the Apostles, about enclosing the Eucharist. Hospinian certainly wrote that to no purpose. For we readily grant it. In that newness of the Church, when she lived among her persecutors and the Christians celebrated the divine mysteries in secret, there was no safe and settled place in which the Eucharist could be enclosed. So it was distributed to the faithful by the ministers, and each carried his portion home so as to receive communion. But afterwards, when the whole world had become Christian, it seemed fitting and proper to reserve it in a settled and safe place, so that it might be distributed at once to those wishing to receive it, not in secret, as in the first centuries of the Church, but openly and publicly and at once whenever anyone desired it.

(XXVI, cont.) ‹lemma: Domini sanctum› · col 486 Domini sanctum. Id est Eucharistia, quam in initiis christianae religionis unusquisque domum ferebat ut sibi ipse libere communionem corporis Christi impertiretur. Tertullianus in libro II ad Uxorem: Non sciet maritus quid secreto ante omnem cibum gustes. Vide quae notamus ad librum de Bono patientiae.

The holy thing of the Lord. That is, the Eucharist, which in the beginnings of the Christian religion each person carried home so as freely to give himself the communion of Christ's body. Tertullian, To his Wife book II: Will your husband not know what you taste in secret before all food? See what we note on the book On the Good of Patience.

(XXVI, cont.) ‹lemma: Manibus indignis› · col 486 Manibus indignis. Codex Veronensis, unus meus, et duo Anglicani habent inquinatis.

With unworthy hands. The Verona codex, one of mine, and two English ones have defiled.

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(a) ‹anchor: not visible› · call in col 487

Quotidie immundi Bod., 1, 2, 3, 4. Spir.

"Quotidie immundi" ("daily unclean"): Bodleian 1, 2, 3, 4; Speyer edition.

(printed under page 237)

(b) ‹anchor: not visible› · call in col 487

Ira Dei reservavit Bod., 1, 2, 3, 4. Lam. Ebor. Lin. NC., 1. Censura Oxon.

"Ira Dei reservavit" ("the wrath of God reserved"): Bodleian 1, 2, 3, 4, Lam., York, Lin., NC 1. "Censura" ("the judgement"): Oxford edition.

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(c) ‹anchor: not visible› · call in col 487

Quod eum fuerat Lam.

"Quod eum fuerat" ("which had [...] him"): Lam.

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(d) ‹anchor: not visible› · call in col 488

In cor Ver. Ben.

"In cor" ("into the heart"): Ver., Ben.

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(e) ‹anchor: not visible› · call in col 488

Non videbo eum? Videt ille Ben. Lam. Ebor. NC., 1.

"Non videbo eum? Videt ille" ("shall I not see him? He sees"): Ben., Lam., York, NC 1.

(printed under page 237)

(f) ‹anchor: aut confunditur› · call in col 488

Aut deest in Oxon.

"Aut" ("or") is missing in the Oxford edition.

(XXVI, cont.) ‹lemma: Sanctitate fugiente› · col 487 Sanctitate fugiente. Codex Seguierianus, sancto inde fugiente. Paulo ante dixit, In qua Domini sanctum fuit. Itaque ista lectio videtur esse melior. Sed non sum ausus mutare, quia reliqui libri praeferunt sanctitate. Ea quippe lectio bonum quoque sensum constituit. Captabo autem hanc occasionem ut emendem extremam partem Epistolae tertiae Pelagii II ad episcopos Istriae, ubi legitur sanctitate servante. Pro quo scribendum esse servavit docet vetus codex ex quo illa edita est. Ibidem paulo ante addenda sunt tria vocabula quae exciderunt veteri librario. Legendum igitur: Qui de iterando baptismate scripserat, in unitate catholica defunctum perhibuit. Ita Augustinus in libro de unico Baptismo, cap. 12.

Holiness fleeing. The Séguier codex: the holy thing fleeing from there. A little before he said: in which the holy thing of the Lord was. So that reading seems better. But I have not dared to change it, because the other books offer holiness. That reading, indeed, also makes good sense. I shall seize this occasion to emend the last part of the third Letter of Pelagius II to the bishops of Istria, where one reads holiness preserving. The old codex from which it was published shows that preserved should be written instead. In the same place, a little before, three words must be added which an old scribe dropped. So read: He who had written on repeating baptism, [Augustine] declared to have died in catholic unity. So Augustine in the book On the One Baptism, chapter 12.

(XXVI, cont.) ‹lemma: Poenitentiam non agentes... confitentes› · col 487 Poenitentiam non agentes... confitentes. Ista primum emersere e typographia Manutii. Inveni in tribus antiquis codicibus. Desunt autem in sexdecim et in editione Morellii.

Not doing penance ... confessing. These words first emerged from Manutius's press. I found them in three ancient codices. But they are missing in sixteen, and in Morel's edition.

(XXVI, cont.) ‹lemma: Quam sibi› · col 487 Quam sibi. Antea in omnibus editionibus et in omnibus fere codicibus manuscriptis legebatur quem. Facile erat existimare reponendum esse quam. Et tamen eam lectionem, quam puto esse verissimam, nuspiam reperi nisi in codice Remensi sancti Dionysii. Unus Anglicanus praefert quae.

Which to themselves. Previously, in all the editions and in nearly all the manuscript codices, one read whom. It was easy to judge that which [feminine] should be restored. And yet that reading, which I think the truest, I found nowhere except in the Reims codex of Saint-Denis. One English codex offers which [plural].

(XXVI, cont.) ‹lemma: Ira› · col 487 Ira. Haec est scriptura viginti veterum exemplarium nostrorum et octo Anglicanorum. Eorum auctoritas mihi persuasit ut ita ponerem pro eo quod editiones habent censura, quamvis haec quoque lectio bona sit et reperiatur in quibusdam libris veteribus.

Wrath. This is the text of twenty of our old copies and eight English ones. Their authority persuaded me to put it so instead of what the editions have, judgement, although this reading too is good and is found in some old books.

(XXVII) ‹lemma: Fugere› · col 488 XXVII. — Fugere. Antea legebatur subterfugere; quam lectionem ego arbitror esse optimam; verum auctoritas veterum librorum exegit ut mutarem. Sunt autem numero XVI comprobantes hanc mutationem.

XXVII. — To flee. Previously one read to escape, which reading I think the best; but the authority of the old books required me to change it. Sixteen of them support this change.

(XXVII, cont.) ‹lemma: Absconditis› · col 488 Absconditis. Duae sunt hujus loci lectiones in codicibus manuscriptis. Quidam enim habent absconditis, alii abditis. Utraque lectio bona est.

In hidden places. There are two readings of this place in the manuscript codices. Some have absconditis, others abditis [both "hidden"]. Both readings are good.

(XXVII, cont.) ‹lemma: Nonne coelum impleo› · col 488 Nonne coelum impleo. Haec desunt in antiquis editionibus et in quindecim codicibus antiquis.

Do I not fill heaven. These words are missing in the old editions and in fifteen ancient codices.

(XXVII, cont.) ‹lemma: Conceptas› · col 488 Conceptas. Codex Fuxensis, contemplans. Quae lectio non est mala.

Conceived. The Foix codex: contemplating. That reading is not bad.

(XXVIII) ‹lemma: Fide majores› · col 488 XXVIII. — Fide majores. Veteres editiones, decem libri nostri, et sex Anglicani praeferunt fide majore et timore meliore. Alii sexdecim ita quoque habent, nisi quod in illis scriptum est meliores. Quatuor habent majores. Epitome Lactantii cap. 43: Ingrato populo ab haereditate summoto, aliam sibi plebem fideliorem de exteris gentibus congregaret.

XXVIII. — Greater in faith. The old editions, ten of our books and six English ones offer with greater faith and better fear. Sixteen others have it so too, except that in them is written better [plural]. Four have greater [plural]. Lactantius's Epitome, chapter 43: The ungrateful people being removed from the inheritance, he would gather for himself another, more faithful people from the foreign nations.

(XXVIII, cont.) ‹lemma: Qui confusus› · col 488 Qui confusus. Ita veteres editiones et tredecim libri veteres. Tres alii habent: Qui confusus me fuerit, confundam et ego eum coram Patre meo qui in coelis est. Beccensis, Qui confusus fuerit me coram hominibus, confundet. Contra, in aliis duobus scriptum est: Qui me confessus fuerit, confitebitur eum filius hominis. Sic etiam supra, Epist. IX, pag. 18. At lectio quae habet Qui confusus extat etiam supra, epist. LXIII, pag. 109. Ego puto hanc discrepantiam esse imputandam temeritati librariorum.

Whoever has been ashamed. So the old editions and thirteen old books. Three others have: Whoever has been ashamed of me, I too will be ashamed of him before my Father who is in heaven. The Bec codex: Whoever has been ashamed of me before men, [the Son of Man] will be ashamed. On the other hand, in two others is written: Whoever has confessed me, the Son of Man will confess him. So also above, Letter IX, p. 18. But the reading Whoever has been ashamed is also found above, Letter LXIII, p. 109. I think this discrepancy is to be blamed on the rashness of scribes.

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(a) ‹anchor: not visible› · call in col 489

Minus esse delicti Lam. Ebor. NC. 1. Bod. 2. Len.

"Minus esse delicti" ("that there is less offence"): Lam., York, NC 1, Bodleian 2, Len.

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Illi se prosternat Ben.

"Illi se prosternat" ("let him prostrate himself before him"): Ben.

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Illius majestati satisfaciat Voss., 1.

"Illius majestati satisfaciat" ("let him make satisfaction to his majesty"): Vossius 1.

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Laborata Lips. Gronov. ex codd. mss.

"Laborata" ("worked"): Lipsius; Gronovius, from manuscript codices.

(printed under page 238) (XXX) ‹lemma: Cum feminis› · col 489 XXX.—Cum feminis. Ita omnes editiones ante Pamelianam. Pamelius itaque expunxit has voces, tum quia illas non reperiebat in suis codicibus manuscriptis, tum quia iis opus non esse credebat. Sane desunt in tredecim nostris. Verum exstant in aliis quindecim et in uno Anglicano. Non video autem cur expungi debeant, cum videam supra, in libro de Habitu Virginum, pag. 179, balnea promiscua cum viris et feminis interdici virginibus. Hinc enim colligitur feminas lavare consuevisse cum viris. Vide notas ad librum de Habitu Virginum, pag. 530.

XXX.—With women. So all the editions before Pamelius's. Pamelius therefore struck out these words, both because he did not find them in his manuscript codices and because he believed them unnecessary. They are indeed missing in thirteen of ours. But they are found in fifteen others and in one English codex. I do not see why they should be struck out, since I see above, in the book On the Dress of Virgins, p. 179, that mixed baths with men and women are forbidden to virgins. From this one gathers that women were accustomed to bathe with men. See the notes on the book On the Dress of Virgins, p. 530.

(XXX, cont.) ‹lemma: Barbam vellit› · cols 489–490 ⁵⁴² Barbam vellit. Vide lib. III Testimoniorum, cap. 84; Savaronem et Sirmondum ad Sidonium lib. IV, Epist. 24. Vide etiam Franciscum Georgium Venetum in libro de Harmonia mundi, cantico II, cap. 6, et notas nostras ad Gratianum dist. 22, cap. Prohibete, pag. 453.

He plucks his beard. See Testimonies book III, chapter 84; Savaron and Sirmond on Sidonius, book IV, Letter 24. See also Francesco Giorgi of Venice in the book On the Harmony of the World, canticle II, chapter 6, and our notes on Gratian, distinction 22, chapter Prohibete, p. 453.

(XXX, cont.) ‹lemma: Peccandi vulnera› · col 490 Peccandi vulnera. Codex Lamonii habet genera.

The wounds of sinning. Lamoignon's codex has the kinds.

(XXX, cont.) ‹lemma: Peccasse nec satisfacere› · col 490 Peccasse nec satisfacere. Quintillianus, lib. XI, cap. 1, Tutissimum ergo poenitentiae confessio et satisfactio culpae. Tertullianus in libro de Poenitentia: Confessio enim satisfactionis consilium est. Vide supra, pag. 538, ante exomologesim factam.

To have sinned and not make satisfaction. Quintilian, book XI, chapter 1: The safest course, then, is the confession of penitence and satisfaction for the fault. Tertullian in the book On Penance: For confession is the counsel of satisfaction. See above, p. 538, before confession has been made.

(XXXI) ‹lemma: In sacco› · col 490 XXXI.—In sacco. Quinque libri veteres praeferunt in cilicio et sacco, Seguierianus in cinere, in cilicio. Infra, in fine hujus libri, pag. 192, strato sacco adhaerere in cinere et cilicio et sordibus. Tertullianus in libro de Poenitentia dixit, sacco et cineri incubare, corpus sordibus obscurare, et in asperitudine sacci et horrore cineris. Saccus, ut ait Hieronymus in Epistola ad Marcellam de Muneribus acceptis, est signum orationis atque jejunii.

XXXI.—In sackcloth. Five old books offer in haircloth and sackcloth; the Séguier codex, in ashes, in haircloth. Below, at the end of this book, p. 192: to cling to spread sackcloth in ashes and haircloth and filth. Tertullian in the book On Penance said: to lie on sackcloth and ashes, to darken the body with filth, and in the roughness of sackcloth and the squalor of ashes. Sackcloth, as Jerome says in the Letter to Marcella on Gifts Received, is the sign of prayer and fasting.

(XXXI, cont.) ‹lemma: Qui servas› · col 490 Qui servas. Veteres editiones et quatuor libri veteres addunt et disponis. Alii tres habent quidem disponis, sed non habent servas.

Who keep. The old editions and four old books add and dispose. Three others have dispose, but not keep.

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Nigro pulveris ductu Ver. Inductu Pem.

"Nigro pulveris ductu" ("with a black stroke of powder"): Ver. "Inductu" ("by application"): Pem.

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Sic codd. novem. Caris Oxon.

So nine codices. "Caris" ("to dear ones"): Oxford edition.

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Animam tuam miseram Voss., 1, 2. Pem. Lin.

"Animam tuam miseram" ("your wretched soul"): Vossius 1, 2, Pem., Lin.

(XXIX) ‹lemma: Quaeso vos, fratres› · col 489 XXIX.—Quaeso vos, fratres. Post ista sequebatur in libro Veronensi: Confiteatur unusquisque delictum suum.

XXIX.—I beg you, brothers. After these words there followed in the Verona book: Let each one confess his offence.

(XXIX, cont.) ‹lemma: Dum admitti confessio› · col 489 Dum admitti confessio. Post mortem enim non admittitur. Exomologesis apud inferos non est, ut ait Cyprianus. Vide Pamelium.

While confession [can] be admitted. For after death it is not admitted. There is no exomologesis among the dead below, as Cyprian says. See Pamelius.

(XXIX, cont.) ‹lemma: Corde vestro› · col 489 Corde vestro. Codex Pithoeanus addit et ex tota anima vestra.

With your heart. The Pithou codex adds and with all your soul.

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Gloria addunt edd. ab Erasmo ad Oxon. usque.

"Gloria" ("glory") is added by the editions from Erasmus up to the Oxford edition.

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(b) ‹anchor: vulneris negligunt› · call in col 491

Negligentes Lam. Ebor. Bod. 2.

"Negligentes" ("neglecting"): Lam., York, Bodleian 2.

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Fugite Oxon. codd. Pem. NC. 2.

"Fugite" ("flee"): the Oxford edition's codices, Pem., NC 2.

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Clemens Pem. Voss. 2.

"Clemens" ("merciful"): Pem., Vossius 2.

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Semper, semper et bonus Pem.

"Semper, semper et bonus" ("always, always and good"): Pem.

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(f) ‹anchor: Dominum cito› · call in col 492

Sic octo codd. Anglic. Cito deest in impr. vett.

So eight English codices. "Cito" ("quickly") is missing in the old printed editions.

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(g) ‹anchor: eum misereri› · call in col 492

Posse misereri tui Pem.

"Posse misereri tui" ("can have mercy on you"): Pem.

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(h) ‹anchor: stratos› · call in col 492

Strato solo Affluat Thu. Foss. Stratos solo adhaerere cineri Oxon. Lips.

"Strato solo" ("on the strewn ground"): Affluat [as printed], Thu., Foss. "Stratos solo adhaerere cineri" ("lying on the ground, to cling to the ashes"): Oxford edition, Lipsius.

(XXXI, cont.) ‹lemma: Tibi, Domine, justitia› · col 491 Tibi, Domine, justitia. Erasmus edidit: Tibi, Domine, gloria, tibi justitia. Sed ego vocem gloria nuspiam reperi in codicibus manuscriptis. Non exstat autem in capite III Prophetiae Danielis, ex quo ista sumpta sunt.

To you, Lord, justice. Erasmus printed: To you, Lord, glory, to you justice. But I found the word glory nowhere in the manuscript codices. Nor is it found in chapter III of the Prophecy of Daniel, from which these words are taken.

(XXXIII) ‹lemma: Gravi crimine› · col 491 XXXIII.—Gravi crimine. Quatuordecim libri nostri et octo Anglicani praeferunt hanc lectionem pro eo quod alibi scriptum est grandi.

XXXIII.—By a grave crime. Fourteen of our books and eight English ones offer this reading instead of what is written elsewhere, great.

(XXXIV) ‹lemma: Transfixit› · col 491 XXXIV.—Transfixit. Ita vulgo libri veteres et editiones. Quidam tamen aliter habent. In duobus enim legitur transfigit, in alio demum transcingit.

XXXIV.—Pierced through. So the old books and editions commonly. Some, however, have it otherwise. In two one reads pierces through; in another, finally, girds across.

(XXXIV, cont.) ‹lemma: Illic superest› · col 491 Illic superest. Pamelius posuit illic sola superest ex manuscriptis et veteri excusso. At vox sola, quae inutilis est, deest in omnibus libris nostris praeter unum Gratianopolitanum et in septem Anglicanis.

There remains. Pamelius put there alone remains, from the manuscripts and an old printed copy. But the word alone, which is useless, is missing in all our books except one, the Grenoble codex, and in seven English ones.

(XXXV) ‹lemma: Orare oportet› · cols 491–492 XXXV. — Orare oportet. Beatus Rhenanus, cum multa de Poenitentia et Confessione dixisset in argumento libri Tertulliani de Poenitentia, demum velut complementum observationum suarum describit hunc Cypriani locum. Interim admoneo argumentum illud Beati Rhenani deesse in posterioribus editionibus operum Tertullianicorum.

XXXV. — One must pray. Beatus Rhenanus, having said much about Penance and Confession in his argument to Tertullian's book On Penance, finally copies out this passage of Cyprian as a kind of complement to his observations. Meanwhile I point out that Beatus Rhenanus's argument is missing in the later editions of Tertullian's works.

(XXXV, cont.) ‹lemma: Quod adversarius auferebat› · col 492 Quod adversarius auferebat. Infra in libro de Opere et Eleemosynis, pag. 243: Patrimonium Deo creditum nec respublica eripit nec fiscus invadit. Sanctus Augustinus, in libro L Homiliarum, Homilia 48: Hoc tollit fiscus quod non accipit Christus. Vide eumdem, Enarratione in Psal. CXLVI. Lactantius, c. 8 de Mortibus Persecutorum: Cruentissimus fiscus male partis opibus affluebat. Plinius in Panegyrico Trajani: Saepius vincitur fiscus, cujus mala causa numquam est nisi sub bono principe. In Epitome Victoris legitur Trajanum fiscum vocasse lienem, quod eo crescente artus reliqui tabescant. Symmachus in relatione pro ara Victoriae: Fiscus bonorum principum non sacerdotum damnis, sed hostium spoliis au- (continues)

What the adversary was taking away. Below, in the book On Works and Alms, p. 243: A patrimony entrusted to God neither the state seizes nor the treasury invades. Saint Augustine, in the book of Fifty Homilies, Homily 48: The treasury takes what Christ does not receive. See the same, Exposition of Psalm CXLVI. Lactantius, On the Deaths of the Persecutors, chapter 8: The most bloodthirsty treasury overflowed with ill-gotten wealth. Pliny in the Panegyric of Trajan: The treasury is more often defeated, whose case is never bad except under a good prince. In Victor's Epitome one reads that Trajan called the treasury the spleen, because as it grows the other limbs waste away. Symmachus in the memorial for the altar of Victory: The treasury of good princes is [increased] not by the losses of priests, but by the spoils of enemies (continues)

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Operibus Lin. Pem. NC. 2. Bod. 3.

"Operibus" ("by works"): Lin., Pem., NC 2, Bodleian 3.

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Qui de bonis Thu. Voss.

"Qui de bonis" ("who from [his] goods"): Thu., Vossius.

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Largi erant ad distribuendum Pem.

"Largi erant ad distribuendum" ("they were generous in distributing"): Pem.

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Lamentis Lam. Ebor.

"Lamentis" ("with laments"): Lam., York.

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Peccatoris Lin.

"Peccatoris" ("of the sinner"): Lin.

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Declarat dicens Bod. 2. Lam. Ebor.

"Declarat dicens" ("declares, saying"): Bodleian 2, Lam., York.

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Virtus armetur Bod. 1.

"Virtus armetur" ("let virtue be armed"): Bodleian 1.

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Poenitentiam facti sui, qui pudorem delicti Bod. 1, 3, 4. Thu.

"Poenitentiam facti sui, qui pudorem delicti" ("penance for his deed, who [...] shame for the offence"): Bodleian 1, 3, 4, Thu.

(XXXV, cont.) (continued) · col 493

(continued) getur. Novella Anthemii A. de Bonis vacantibus: Neque enim aliud imperatoriae majestati videtur accommodum quam commune jus omnibus reservare subjectis et nihil amplius bonis licere principibus nisi quod liceat privatis. Ammianus Marcellinus lib. XXVIII, agens de praefectura Olybrii, ait: Calumniarum acerrimus insectator, fisci lucra unde poterat intercidens.

(XXXV, cont.) ‹lemma: Veneno› · col 493 Veneno. Quaedam editiones habent vendenda, eamque lectionem magis probat Pamelius. Nostram probant sexdecim libri nostri et undecim Anglicani. Neque dubium esse potest quin sit verissima. Eamdem praeferunt omnes veteres editiones, etiam Manutiana et Morelliana.

By poison. Some editions have to be sold, and Pamelius prefers that reading. Ours is supported by sixteen of our books and eleven English ones. Nor can there be any doubt that it is the truest. All the old editions offer it too, Manutius's and Morel's among them.

(XXXV, cont.) ‹lemma: Domino foeneretur› · col 494 Domino foeneretur. Ita scribere placuit ideo quia ita loquitur Cyprianus in libro de Habitu Virginum, pag. 167. Sic etiam habent quidam libri veteres et editio Spirensis, tum etiam Veneta vetus. Hieronymus in Dialogo adversus Luciferianos: Deo foenerat. Martialis, lib. I, Epig. 44: Haec omnis foenerat una deos.

He lends to the Lord. I chose to write it so because Cyprian speaks so in the book On the Dress of Virgins, p. 167. So too some old books have it, and the Speyer edition, and also the old Venice edition. Jerome in the Dialogue against the Luciferians: He lends to God. Martial, book I, Epigram 44: This one woman lends to all the gods.

(XXXVI) ‹lemma: Deflectere› · col 494 XXXVI.—Deflectere. Codex Moyssiacensis addit delicta remittere.

XXXVI.—To turn aside. The Moissac codex adds to remit offences.

(XXXVI, cont.) ‹lemma: Dat ille arma› · col 494 Dat ille arma. Codex Lamonii: Dat ille arma justitiae quibus justus armetur.

He gives arms. Lamoignon's codex: He gives the arms of justice, with which the just man may be armed.

(XXXVI, cont.) ‹lemma: Dei veniam merebitur› · col 494 Dei veniam merebitur. Id est consequetur, ut ait Lactantius, lib. IV, cap. 17.

He will merit God's pardon. That is, he will obtain it, as Lactantius says, book IV, chapter 17.

(Argumentum) · cols 493–494 ARGUMENTUM. — Occasione schismatis Novatiani, ut suos Carthaginienses deterreret, alioqui non multum ab illo abhorrentes, propter Novatum et alios quosdam suae Ecclesiae presbyteros totius tragoediae auctores, librum hunc conscripsit Cyprianus. Atque in primis, postquam, adversus illorum insidias communitos, ad constantiam hortatus est, hereseon causam esse docet quod caput Ecclesiae non quaeritur, primatus Petri contemnitur, et cathedra ac Ecclesia una et Episcopatus unus deseritur. Deinde tum Scripturis tum figuris Veteris et Novi Testamenti unitatem Ecclesiae comprobat. Porro Novatiani ambitionem in invadendo Episcopatu Romano, velut aliud agens, paucis prosecutus, late deducit (continues)

ARGUMENT. — Cyprian wrote this book on the occasion of Novatian's schism, to deter his own Carthaginians, who were otherwise not much averse to it because of Novatus and certain other presbyters of his Church, the authors of the whole tragedy. And first, having fortified them against their snares and exhorted them to constancy, he teaches that the cause of heresies is that the head of the Church is not sought, the primacy of Peter is despised, and the one chair and Church and the one episcopate are deserted. Then he proves the unity of the Church both from the Scriptures and from the figures of the Old and New Testaments. Further, having briefly pursued, as if in passing, Novatian's ambition in seizing the Roman episcopate, he draws out at length (continues)

(De unitate) ‹lemma: title› · cols 493–494 ⁵⁴³ Cum in editione Anglicana praeclare ostensum sit et probatum verum hujus libri titulum esse DE UNITATE ECCLESIAE, uti citatur ab antiquis, et uti praeferunt omnes fere veteres libri, etiam Seguierianus, eam sententiam, quae mihi videtur esse optima, sequi placuit. Illud tantum addam, Franciscum Balduinum in Epistola ad Lucanium sive Calvinum praefixa ejus Annotationibus in Optatum testari se, dum Tridenti esset, id ipsum legisse in codice Apulo Antonii Augustini.

Since it has been finely shown and proved in the English edition that the true title of this book is ON THE UNITY OF THE CHURCH, as it is cited by the ancients and as nearly all the old books offer it, the Séguier codex among them, I have chosen to follow that view, which seems to me the best. I will add only this: François Baudouin, in the Letter to Lucanius, or Calvin, prefixed to his Annotations on Optatus, testifies that while he was at Trent he read that very title in the Apulian codex of Antonio Agustín.

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