PL 4 · cols. 601–622

Cyprianus, Liber de opere et eleemosynis

Editors' preface

LIBER DE OPERE ET ELEEMOSYNIS.

On Works and Almsgiving.

I. Multa et magna sunt, fratres charissimi beneneficia divina quibus in salutem nostram Dei Patris et Christi larga et copiosa clementia et operata sit et

I. Many and great, most dear brethren, are the divine benefits by which the generous and abundant clemency of God the Father and of Christ both has wrought and

Editors' notes and page, col. 601

Footnotes

LECTIONES VARIANTES (De mortalitate)

(printed under page 294)

(a) ‹anchor: istic› · call in col 601

Hic Lam. Saris. Bod. 1, 2, 3, 4.

Here Lam(beth), Saris(bury), Bod(leian) 1, 2, 3, 4.

(printed under page 294)

(b) ‹anchor: computamus› · call in col 601

Nos paradisum computemus Bod. 2.

"Let us reckon paradise" Bod(leian) 2.

(printed under page 294)

LECTIONES VARIANTES (De opere et eleemosynis)

(printed under page 294)

Dilectissimi Ar.

"Most beloved," Ar.

STEPH. BALUZII NOTAE (De opere et eleemosynis)

[De opere et eleemosynis] · col 601 DE OPERE ET ELEEMOSYNIS. De hoc libro sic loquitur sanctus Hieronymus in Epistola ad Pammachium de Dormitione Paulinae: Quantas vires habeat misericordia et quibus donanda sit praemiis, et beatus Cyprianus grandi volumine prosequitur, et Danielis consilium probat, qui regem impiissimum, si audire voluisset, dicit pauperum sustentatione salvandum.

ON WORKS AND ALMSGIVING. Saint Jerome speaks thus of this book in the Letter to Pammachius on the Falling Asleep of Paulina: "What power mercy has, and with what rewards it is to be endowed, blessed Cyprian too sets out in a great volume, and he approves the counsel of Daniel, who says that a most impious king, had he been willing to listen, was to be saved by supporting the poor."

[I. — Multa et magna] · col 601–602 I. — Multa et magna. Hic locus in graecam linguam versus prolatus est in concilio Ephesino inter testimonia Patrum et martyrum adversus haeresim Nestorii. Itaque in antiqua versione istius concilii non describuntur Cypriani verba, sed alia translata ex graeco sermone. Exstat ea versio inter Opera Marii Mercatoris, pag. 180 editionis nostrae. Hunc porro locum lectum fuisse in concilio testatur etiam Vincentius Lirinensis.

I. — "Many and great." This passage, turned into Greek, was brought forward at the Council of Ephesus among the testimonies of the Fathers and martyrs against the heresy of Nestorius. So in the ancient version of that council Cyprian's words are not copied out, but other words translated from the Greek. That version survives among the Works of Marius Mercator, page 180 of our edition. Vincent of Lérins also testifies that this passage was read at the council.

[Filium misit] · col 602 Filium misit. In editionibus posterioribus et in tribus antiquis codicibus legitur filium suum. Sane vox suum exstat in Epistola Pauli ad Galatas, ex qua sumptus est hic locus. Exstat etiam lib. II Testimo- (continues)

"Sent the Son." In the later editions and in three ancient manuscripts it reads "his Son." Indeed the word "his" stands in Paul's Letter to the Galatians, from which this passage is taken. It is also found in book II of the Testimo[nies]… (continues)

(printed under page 294)

Page

running head: 601 LIBER DE OPERE ET EL (cut off at the image edge)
marginal letters: A ‹identidem cogitandum renuntiasse›; B ‹de nostra salute sollicita›; C ‹deest in aliis quatuordecim› (in Baluze's notes, not set); D ‹I. Multa et magna sunt›
old-edition numerals: 237 before ‹LIBER› (the full-width title line, not set)
other: the column begins and ends mid-sentence; the full-width title LIBER DE OPERE ET ELEEMOSYNIS stands between the two text blocks, cut off at the image edge, and is not set; the Lectiones variae and Steph. Baluzii notae at the foot of each block are omitted for the later pass; "magna" in the bottom block is blurred (it looks like magua) but is read as printed by context; "saecu-|cularibus" and "bene-|neficia" are set as printed, with the line-end hyphens joined (both are dittographies at the line break); editors' matter in the text block: (none)
other: a full-width band stands across cols 601/602 in mid-page: the 1 paragraph(s) above it in col 602 are set here, after the 1 above it in col 601 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at I. Multa et magna
running head: 601 LIBER DE OPERE ET ELEEMOSYNIS. 602
marginal letters: A (gutter, beside De mortalitate text "identidem cogitandum", not set); B (gutter, beside De mortalitate "de nostra salute sollicita", not set); C (gutter, in Baluze's notes); D beside "I. Multa et magna sunt"
old-edition numerals: 237 before the work title LIBER
other (Q2): the work title is now set at the head of c601_a (LIBER on its own small line above DE OPERE ET ELEEMOSYNIS. in print); the printed "bene-|neficia" (beneneficia, a dittography) is set as printed; Baluze's notes on De mortalitate printed at the head of the page foot (hanc auctoritatem … to Gloriae suae) belong to the De mortalitate unit and are not set here

PL 4:602

semper operetur, quod conservandis ac vivificandis nobis Pater Filium misit, ut reparare nos posset, quodque Filius missus esse et hominis filius fieri voluit

is ever at work: that the Father sent the Son to preserve and give life to us, so that He might restore us, and that the Son willed to be sent and to become the son of man

Editors' notes and page, col. 602

Footnotes

(b) ‹anchor: not visible› · call in col 602

Nos paradisum computemus Bod. 2.

"Let us reckon paradise [as our homeland]," Bod(leian) 2.

STEPH. BALUZII NOTAE (De mortalitate)

(continued) · col 601

hanc auctoritatem, sic in sua editione posuit uti Tilius conjecerat esse scribendum.

(continued) …this authority, he put it in his edition as Tilius had conjectured it should be written.

[Amplectamur diem] · col 601 Amplectamur diem. Citat hunc locum sanctus Augustinus lib. IV, contra duas epistolas Pelagianorum, cap. 8.

"Let us embrace the day." Saint Augustine cites this passage in book IV, Against Two Letters of the Pelagians, chapter 8.

[Et regno] · col 601 Et regno. Antea legebatur et regno coelesti. Verum vox coelesti glossema est hominis qui nesciebat Cyprianum uti simpliciter verbo regni ad significandum regnum Christi, id est coeleste. Ego sane vocem coelesti reperi in duobus codicibus antiquis. At deest in aliis quatuordecim nostris et in octo Anglicanis.

"And the kingdom." Formerly it read "and the heavenly kingdom." But the word "heavenly" is the gloss of someone who did not know that Cyprian uses the word "kingdom" by itself to signify the kingdom of Christ, that is, the heavenly one. I did indeed find the word "heavenly" in two ancient manuscripts. But it is missing in fourteen others of ours and in eight English ones.

[De sua incolumitate] · col 601–602 De sua incolumitate. Haec est lectio omnium veterum editionum, omnium librorum nostrorum et decem Anglicanorum; atque ita referunt sanctus Augustinus in libro de Praedestinatione Sanctorum c. 19, et auctor Sermonis in festo Sanctorum omnium editus in appendice tomi V Operum ejusdem sancti pag. 330, qui exstat etiam in codice homiliarum qui tribuitur Alcuino. Ruricius, episcopus Lemovicensis, l. II, Epist. 4: Credite mihi, fratres charissimi, quia illa jam de sua quiete secura, de nostra est salute sollicita. Vide dissertationem XXVII Maximi Tyrii. Primus Erasmus posuit immortalitate. Eam lectionem retinuit editio Manutii. Morellius rejecit et posuit incolumitate. Pamelius, Rigaltius et alii maluerunt immortalitate. Duo aut tria vetera exemplaria: Jam de sua securi, adhuc de nostra incolumitate solliciti. Weselius Groningensis in epistola ad Bernardum Meppensem: Orant pro nobis defuncti ut in illorum felicem societatem traducamur. Vide supra pag. 467.

"Of their own safety." This is the reading of all the old editions, of all our books and of ten English ones; and so Saint Augustine reports it in the book On the Predestination of the Saints, chapter 19, and the author of the Sermon on the Feast of All Saints, published in the appendix to volume V of the Works of the same saint, page 330, which also survives in the codex of homilies attributed to Alcuin. Ruricius, bishop of Limoges, book II, Letter 4: "Believe me, dearest brothers, that she, already secure of her own rest, is anxious for our salvation." See dissertation XXVII of Maximus of Tyre. Erasmus first put "immortality." The edition of Manutius kept that reading. Morel rejected it and put "safety." Pamelius, Rigault and others preferred "immortality." Two or three old copies: "already secure of their own, still anxious for our safety." Wessel of Groningen, in his letter to Bernard of Meppen: "The departed pray for us, that we may be brought over into their happy fellowship." See above, page 467.

[Passionis victoriam] · col 602 Passionis victoriam. Duo libri veteres gloriam.

"The victory of their suffering." Two old books: "glory."

[Gloriae suae] · col 602 Gloriae suae. Tredecim libri veteres habent claritatis, vocabulo frequentissimo apud Cyprianum. Alii quinque charitatis, errore videlicet librariorum pro claritatis. In tribus aliis scriptum est, daturus eis amplissima munera et claritatis suae praemia.

"Of his glory." Thirteen old books have "of his brightness," a word very frequent in Cyprian. Five others have "of his charity," evidently a copyists' error for "brightness." In three others it is written: "about to give them most ample gifts and the rewards of his brightness."

LECTIONES VARIANTES (De opere et eleemosynis)

(printed under page 294)

Page

running head: OPERE ET ELEEMOSYNIS. 602 (beginning of head cut off at left edge)
marginal letters: A ‹voluptas sine timore moriendi›; B ‹ciat, daturus eis gloriae›; C ‹pro nobis defuncti› (beside the Baluze notes, not set); D ‹semper operetur, quod conservandis›
old-edition numerals: 237 before the full-width title LIBER (title line not set)
other: aeterni⟨t⟩ate: the t is lost in a gap in the type; Virgines printed with damaged i (looks like Virgjnes), set as Virgines; full-width title "LIBER [DE] OPERE ET ELEEMOSYNIS." stands between the end of the De mortalitate and the start of the new treatise, cut off at the image edge, not set; Variae lectiones and Baluze notes at the page foot not set; last word vo- split at the column break (voluerit presumably)
other: the 1 paragraph(s) of this column above the full-width band are set under col 601 (reading order, moved on receipt)
running head: 601 LIBER DE OPERE ET ELEEMOSYNIS. 602
marginal letters: D beside "semper operetur" (gutter letter shared with the line "I. Multa et magna sunt")
old-edition numerals: (none)
other: the column's chapter-I text ends with the line-end hyphenated "vo-", completed at the top of col. 603 (not seen); set as the visible part, joined on receipt; almost certainly "voluit", supplied in the English as [willed] — the read of col. 603 checks the English across the break. Above, the end of De mortalitate (not set). Editors' prose: Lectiones variantes and STEPH. BALUZII NOTAE at the foot, not set.
other (Q3a): col. 603 opens with "luit" (call a after it), so the word is set whole here as "voluit" and the English reads "willed" without brackets; the tail is not restored in col. 603. The De opere notes of this page's foot (the Lectio c and Baluze on the title, Multa et magna, Filium misit) are set in n601.

PL 4:603

ut nos Dei filios faceret. Humiliavit se, ut populum qui prius jacebat erigeret: vulneratus est, ut vulnera nostra curaret: servivit, ut ad libertatem servientes extraheret: mori sustinuit, ut immortalitatem mortalibus exhiberet. Multa haec sunt et magna divinae misericordiae munera. Sed adhuc, qualis providentia illa et quanta clementia est quod nobis salutari ratione prospicitur, ut homini qui redemptus est reservando plenius consulatur! Nam, cum Dominus adveniens sanasset illa quae Adam portaverat vulnera, et venena serpentis antiqua curasset, legem dedit sano, et praecepit ne ultra jam peccaret, ne quid peccanti gravius eveniret. Coarctati eramus et in angustum innocentiae praescriptione conclusi. Nec haberet quid fragilitatis humanae infirmitas atque imbecillitas faceret, nisi iterum pietas divina subveniens, justitiae et misericordiae operibus ostensis, viam quamdam tuendae salutis aperiret, ut sordes postmodum, quascumque contrahimus, eleemosynis abluamus.

that He might make us sons of God. He humbled Himself, that He might raise up the people which formerly lay prostrate; He was wounded, that He might heal our wounds; He served, that He might draw out into liberty those who were serving; He endured to die, that He might bestow immortality on mortals. Many and great are these gifts of the divine mercy. But further, what providence that is, and how great the clemency, that provision is made for us by a saving plan, so that for the man who has been redeemed care is taken more fully by his being preserved! For when the Lord at His coming had healed those wounds which Adam had borne, and had cured the ancient poisons of the serpent, He gave a law to the one made whole, and commanded that he should sin no more, lest something worse should befall him in sinning. We had been hemmed in and shut up into a narrow space by the prescription of innocence. Nor would the infirmity and weakness of human frailty have had anything to do, unless the divine goodness, coming to our aid once again, by pointing out works of justice and mercy, had opened a certain way of safeguarding salvation, so that whatever defilements we afterwards contract we may wash away by almsgiving.

II. Loquitur in Scripturis divinis Spiritus sanctus et dicit: Eleemosynis et fide delicta purgantur (Prov. XV, 27). Non utique illa delicta quae fuerant ante contracta, nam illa Christi sanguine et sanctificatione purgantur. Item denuo dicit: Sicut aqua extinguit ignem, sic eleemosyna extinguit peccatum (Eccli. III, 33). Hic quoque ostenditur et probatur quia, sicut lavacro aquae salutaris gehennae ignis extinguitur, ita et eleemosynis atque operationibus justis delictorum flamma sopitur. Et quia semel in Baptismo remissa peccatorum datur, assidua et jugis operatio Baptismi instar imitata, Dei rursus indulgentiam largitur. Hoc et in Evangelio Dominus docet. Nam

II. The Holy Spirit speaks in the divine Scriptures and says: By almsgiving and faith sins are purged (Prov. 15:27). Not indeed those sins which had been contracted before, for those are purged by the blood and sanctification of Christ. Likewise again He says: As water extinguishes fire, so almsgiving extinguishes sin (Ecclus. 3:33). Here too it is shown and proved that, just as by the laver of saving water the fire of Gehenna is extinguished, so also by almsgiving and just works the flame of sins is quenched. And because remission of sins is given once in Baptism, constant and continual working, imitating the likeness of Baptism, again bestows the forgiveness of God. This too the Lord teaches in the Gospel. For

Editors' notes and page, col. 603

Footnotes

LECTIONES VARIANTES

(printed under page 295)

(a) ‹anchor: luit ut nos› · call in col 603

Sic Lam. Ben. Ebor. Ar. Ver. Bod. 1, 2, 3. Esse et hominis filius voluit Imp. Dici se et hominis filium Ver.

So Lam., Ben., Ebor., Ar., Ver., Bod. 1, 2, 3. "Willed to be also the son of man," Imp. "To be called also son of man," Ver.

(printed under page 295)

(b) ‹anchor: nostra curaret› · call in col 603

Sic West. Lam. Ebor. Ar Bod. 1. 3, 4. Genev. Ver. Thu. Sanaret Oxon.

So West., Lam., Ebor., Ar., Bod. 1, 3, 4, Genev., Ver., Thu. "Healed," Oxon.

(printed under page 295)

Misericordiae opera Ar.

"Works of mercy," Ar.

(printed under page 295)

(d) ‹anchor: serpentis antiqua› · call in col 603

Sic, Serpentis antiqua Thu. Foss. Man.

So: "the ancient [wounds] of the serpent," Thu., Foss., Man.

(printed under page 295)

(e) ‹anchor: dedit sano› · call in col 603

Sanis NC. 1. Peccarent NC. 1.

"To the healthy," NC. 1. "Should sin," NC. 1.

(printed under page 295)

(f) ‹anchor: Nec haberet› · call in col 603

Habebat West. Aug. Saris.

"Had," West., Aug., Saris.

(printed under page 295)

(g) ‹anchor: quascumque contrahimus› · call in col 603

Contraximus NC. 2.

"We have contracted," NC. 2.

(printed under page 295)

(h) ‹anchor: atque operationibus› · call in col 603

Operationibus Bod. 1, 2, 3, 4. Operibus Oxon.

"Workings," Bod. 1, 2, 3, 4. "Works," Oxon.

(printed under page 295)

(i) ‹anchor: delictorum flamma› · call in col 603

Delictorum fomes Bod. 3.

"The tinder of sins," Bod. 3.

(printed under page 295)

(j) ‹anchor: Et quia› · call in col 603

Ut quia Bod. 1.

"So, because," Bod. 1.

(printed under page 295)

(k) ‹anchor: peccatorum datur› · call in col 603

Sic Foss. Lam. Ebor. Remissio Imp. Repromissa peccatorum venia datur assidua Bod. 3.

So Foss., Lam., Ebor. "Remission," Imp. "Pardon of sins, promised, is given continually," Bod. 3.

(printed under page 295)

(l) ‹anchor: instar imitata› · call in col 603

Baptismi instar operata Bod. 4.

"Wrought after the likeness of baptism," Bod. 4.

(printed under page 295)

(m) ‹anchor: indulgentiam largitur› · call in col 603

Indulgentia Bod. 4. Largiatur Bod. 1. 4.

"Pardon" (nominative), Bod. 4. "May bestow," Bod. 1, 4.

(printed under page 295)

Page

running head: 603 DIVI CYPRIANI (cut off at right edge of image)
marginal letters: A luit ut nos Dei filios faceret; B imbecillitas faceret, nisi iterum pietas divina subve-; C missa peccatorum datur, assidua et jugis operatio; D niorum, cap. 8. Delevi tamen (in Baluze's notes)
old-edition numerals: (none)
other: first word "luit" is the remainder of a word broken from the previous column (vo-luit), set as printed; full-width heading "LECTIONES VARIANTES" stands below the text block above the variants, cut off at the right edge, not set; full-width heading "STEPH. BALUZII NOTAE" stands above the notes, cut off, not set; variae lectiones and Baluze's notes (Niorum, cap. 8. Delevi tamen ...) are apparatus for a later pass, not set; running head number read as 603, slightly blurred
other (Q3a): the tail "luit" is not set in this column; the word stands whole as "voluit" at the end of col. 602. Baluze's notes of this page are set in n604.

PL 4:604

cum denotarentur discipuli ejus quod ederent, nec prius manus abluissent, respondit et dixit: Qui fecit quod intus est, fecit et quod foris est. Verum date eleemosynam, et ecce vobis munda omnia (Luc. XI, 40): docens scilicet et ostendens non manus lavandas esse, sed pectus, et sordes intrinsecus potius quam extrinsecus detrahendas; verum qui purgaverit quod est intus, eum quoque id quod foris est repurgasse, et emundata mente, cute quoque et corpore mundum esse coepisse. Porro autem, monens et ostendens unde mundi et purgati esse possimus, addidit eleemosynas esse faciendas. Misericors docet et monet misericordiam fieri; et quia servare quaerit quos magno pretio redemit, post Baptismi gratiam sordidatos docet denuo posse purgari.

when His disciples were reproached because they were eating and had not first washed their hands, He answered and said: He Who made what is within made also what is without. But give alms, and behold, all things are clean for you (Luke 11:40): teaching, that is, and showing that it is not the hands that are to be washed but the breast, and that filth is to be removed from within rather than from without; but that he who has cleansed what is within has also cleansed thoroughly what is without, and that, once the mind has been made clean, he has begun to be clean in skin and body as well. Furthermore, admonishing and showing whereby we can be clean and purified, He added that alms are to be given. The Merciful One teaches and admonishes that mercy be shown; and because He seeks to save those whom He redeemed at a great price, He teaches that those who have become defiled after the grace of Baptism can be cleansed anew.

III. Agnoscamus itaque, fratres charissimi, divinae indulgentiae munus salubre, et emundandis purgandisque peccatis nostris, qui sine aliquo conscientiae vulnere esse non possumus, medelis spiritalibus vulnera nostra curemus. Nec quisquam sic sibi de puro atque immaculato pectore blandiatur, ut, innocentia sua fretus, medicinam non putet adhibendam esse vulneribus, cum scriptum sit: Quis gloriabitur castum se habere cor, aut quis gloriabitur mundum se esse a peccatis (Prov. XX, 9)? et iterum in Epistola sua Joannes ponat et dicat: Si dixerimus quia peccatum non habemus, nos ipsos decipimus, et veritas in nobis non est (I Joan. I, 8). Si autem nemo esse sine peccato potest, et quisquis inculpatum se esse dixerit, aut superbus aut stultus est, quam necessaria, quam benigna est divina clementia, quae, cum sciat non deesse sanatis quaedam postmodum vulnera, dedit curandis denuo sanandisque vulneribus remedia salutaria!

III. Let us therefore acknowledge, dearest brothers, the wholesome gift of the divine indulgence, and, for the cleansing and purging of our sins, we who cannot be without some wound of conscience, let us heal our wounds with spiritual remedies. Nor let anyone so flatter himself on a pure and immaculate breast that, relying on his own innocence, he thinks medicine need not be applied to his wounds, since it is written: Who will boast that he has a chaste heart, or who will boast that he is clean from sins? (Prov. 20:9); and again John in his Epistle sets down and says: If we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). But if no one can be without sin, and whoever says that he is blameless is either proud or foolish, how necessary, how kind is the divine clemency, which, knowing that certain wounds are not lacking afterwards even to those who have been healed, has given saving remedies for wounds that are to be cured and healed anew!

Editors' notes and page, col. 604

Footnotes

(n) ‹anchor: manus abluissent› · call in col 604

Lavissent Ar. Saris. Ver. MR.

"Had washed," Ar., Saris., Ver., MR.

(printed under page 295)

(o) ‹anchor: magno pretio redemit› · call in col 604

Magno redemit Ar. Bod. 1, 2, 3, 4.

"Redeemed at a great [price]" (without "pretio"), Ar., Bod. 1, 2, 3, 4.

(printed under page 295)

(p) ‹anchor: munus salubre› · call in col 604

Salubre, ut August.

"Healthful, that," August(ine).

(printed under page 295)

(q) ‹anchor: Nec quisquam› · call in col 604

Quisquam sibi Lin. Voss. 1.

"Anyone himself" (word order), Lin., Voss. 1.

(printed under page 295)

(r) ‹anchor: immaculato pectore› · call in col 604

Immaculato pectore West. Ar. Bod. 1,2,3,4. August.

"Spotless breast," West., Ar., Bod. 1, 2, 3, 4, August(ine).

(printed under page 295)

(s) ‹anchor: nos ipsos decipimus› · call in col 604

Ipsos seducimus Voss. 1

"We lead ourselves astray," Voss. 1.

(printed under page 295)

(t) ‹anchor: veritas in nobis› · call in col 604

Nobis non est. Si autem nemo Ar. Saris. Bod. 1, 2, 3, 4. Thu. August. Addit Oxon. Si autem confessi fuerimus peccata nostra, fidelis et justus est Dominus, qui nobis peccata dimittat.

"[Is] not in us. But if no one…," Ar., Saris., Bod. 1, 2, 3, 4, Thu., August(ine). Oxon. adds: "But if we confess our sins, the Lord is faithful and just, who forgives us our sins."

(printed under page 295)

(u) ‹anchor: cum sciat› · call in col 604

Stultus est; cum sciat August.

"Is a fool; since he knows," August(ine).

STEPH. BALUZII NOTAE

(continued) · col 603

niorum, cap. 8. Delevi tamen, quia deest in viginti libris veteribus, apud Marium Mercatorem, in editione Spirensi, in antiqua Veneta, in Erasmica. Addita primo fuit in editione Manutii. Morellius expunxit.

(continued) …[Testimo]nies, chapter 8. I have nevertheless deleted it, because it is missing in twenty old books, in Marius Mercator, in the Speyer edition, in the old Venetian, and in Erasmus's. It was first added in the edition of Manutius. Morel struck it out.

[Curaret] · col 603 Curaret. Antea legebatur sanaret. Mutare coactus sum, quia omnes fere libri veteres habent lectionem quam profero.

"Should cure." Formerly it read "should heal." I was compelled to change it, because almost all the old books have the reading I give.

[Nam cum Dominus] · col 603 Nam cum Dominus. Refert hunc locum sanctus Augustinus lib. IV contra duas Epistolas Pelagianorum, cap. 8.

"For when the Lord." Saint Augustine reports this passage in book IV Against Two Letters of the Pelagians, chapter 8.

[Antiqua] · col 603 Antiqua. Ita veteres libri fere omnes et veteres editiones. Pamelius posuit antiqui. Quam lectionem inveni etiam in quibusdam libris antiquis.

"Ancient" (neuter plural). So almost all the old books and the old editions. Pamelius put "of the ancient [serpent]." I also found that reading in some ancient books.

[III. — Agnoscamus itaque] · col 604 III. — Agnoscamus itaque. Hunc quoque locum refert sanctus Augustinus ibidem, cap. 10.

III. — "Let us therefore acknowledge." Saint Augustine reports this passage too, in the same place, chapter 10.

[Nec quisquam] · col 604 Nec quisquam. Citat Augustinus ibidem et in libro II contra Julianum Pelagianum, cap. 8.

"Nor let anyone." Augustine cites it in the same place and in book II Against Julian the Pelagian, chapter 8.

[Pectore] · col 604 Pectore. Antea legebatur corde. Neque dubitandum est quin haec lectio sit optima. Verum, cum pectore scriptum sit in viginti et duobus libris nostris et in sex Anglicanis, putavi debere me cedere eorum auctoritati, praesertim cum ita quoque scriptum sit apud sanctum Augustinum, lib. II contra Julianum Pelagianum, cap. 8.

"Breast." Formerly it read "heart." Nor is there any doubt that this reading is excellent. But since "breast" is written in twenty-two of our books and in six English ones, I thought I ought to yield to their authority, especially since it is written so also in Saint Augustine, book II Against Julian the Pelagian, chapter 8.

[Veritas in nobis non est] · col 604 Veritas in nobis non est. Postea additur in vulgatis editionibus: Si autem confessi fuerimus peccata nostra, fidelis et justus est Dominus qui nobis peccata dimittat. Verum, tametsi ea exstent in quibusdam codicibus antiquis, cum desiderentur in sexdecim nostris, in primis in Seguieriano, in sex Anglicanis, et apud sanctum Augustinum in locis supra laudatis, putavi ea non esse Cypriani, sed a quodam studioso huc translata ex Epistola sancti Joannis. Certe absque iis non minus constat sensus.

"The truth is not in us." In the common editions there follows: "But if we confess our sins, the Lord is faithful and just, who forgives us our sins." But although these words survive in some ancient manuscripts, since they are wanting in sixteen of ours, above all in the Séguier manuscript, in six English ones, and in Saint Augustine in the places cited above, I judged that they are not Cyprian's but were carried over here from the Letter of Saint John by some diligent reader. Certainly the sense stands no less firm without them.

(printed under page 295)

Page

running head: DIVI CYPRIANI 604
marginal letters: A cum denotarentur; B III. Agnoscamus itaque; C divina clementia; D Pectore. Antea legebatur (in Baluze's notes)
old-edition numerals: 238 after aliquo
other: scripture reference Prov. XX, 9: the figure is blurred and could be read as 5, set as 9 (UNSURE); the headings LECTIONES VARIANTES and STEPH. BALUZII NOTAE run across both columns and are cut off at the left edge, not set (apparatus, later pass); Variae lectiones l–u and Baluze's notes on Pectore and Veritas in nobis non est not set; no word split at the column break

PL 4:605

IV. Numquam denique, fratres dilectissimi, admonitio divina cessavit et tacuit quominus in Scripturis sanctis tam veteribus qu⟨a⟩m novis semper et ubique ad misericordiae opera Dei populus provocaretur; et canente atque exhortante Spiritu sancto, quisquis ad spem regni coelestis instruitur, facere eleemosynas jubetur. Mandat et praecipit Esaiae Deus: Exclama, inquit, in fortitudine, et noli parcere. Sicut tuba exalta vocem tuam, et annuntia plebi meae peccata ipsorum et domui Jacob facinora eorum (Isa. LVIII, 1). Et cum peccata eis sua exprobrari praecepisset, cumque eorum facinora pleno indignationis impetu protulisset, dixissetque eos nec, si orationibus et precibus et jejuniis uterentur, satisfacere pro delictis posse, nec, si in cilicio et cinere volverentur, iram Dei posse lenire, in novissima tamen parte, demonstrans solis eleemosynis Deum posse placari, addidit dicens: Frange esurienti panem tuum, et egenos sine tecto induc in domum tuam. Si videris nudum, vesti eum, et domesticos seminis tui non despicias. Tunc erumpet temporaneum lumen tuum, et vestimenta tua cito orientur, et praeibit ante te justitia, et claritas Dei circumdabit te. Tunc exclamabis, et Deus exaudiet te. Dum adhuc loqueris dicet: Ecce adsum (Ibid., 7-9).

IV. Never, in short, most beloved brethren, has the divine admonition ceased and been silent, so that in the holy Scriptures, both old and new, the people of God should not always and everywhere be called forth to works of mercy; and with the Holy Spirit singing and exhorting, whoever is being instructed towards the hope of the heavenly kingdom is commanded to give alms. God commands and enjoins Isaiah: Cry out, He says, with strength, and do not spare. Like a trumpet lift up your voice, and announce to My people their sins and to the house of Jacob their crimes (Isa. 58:1). And when He had ordered that their sins be cast in their teeth, and when He had set forth their crimes with the full onset of indignation, and had said that they could neither make satisfaction for their offences if they made use of prayers and supplications and fasts, nor soften the wrath of God if they rolled in sackcloth and ashes, yet in the last part, showing that God can be appeased by almsgiving alone, He added, saying: Break your bread to the hungry, and bring the needy without shelter into your house. If you see the naked, clothe him, and do not despise those of the household of your own seed. Then your timely light shall break forth, and your garments shall quickly spring up, and righteousness shall go before you, and the glory of God shall surround you. Then you shall cry out, and God shall hear you. While you are still speaking He will say: Behold, I am here (ibid., 7-9).

V. Remedia propitiando Deo ipsius Dei verbis data sunt, quid deberent facere peccantes magisteria divina docuerunt, operationibus justis Deo satisfieri, misericordiae meritis peccata purgari. Et apud Salomonem legimus: Conclude eleemosynam in corde pauperis, et haec pro te exorabit ab omni malo. Et iterum: Qui obturat aures ne audiat imbecillum, et ipse invocabit Deum, et non erit qui exaudiat eum (Prov. XXI,

V. Remedies for propitiating God have been given in the words of God Himself; the divine teachings have taught what sinners ought to do: that satisfaction is made to God by righteous works, that sins are cleansed by the merits of mercy. And in Solomon we read: Shut up alms in the heart of the poor, and this will plead for you against every evil. And again: He who stops his ears so as not to hear the weak, he too shall call upon God, and there shall be no one who hears him (Prov. 21:

Editors' notes and page, col. 605

Footnotes

LECTIONES VARIANTES

(printed under page 296)

(a) ‹anchor: cessavit et tacuit› · call in col 605

Cessavit et tacuit, sic Lam. Ebor. NC. 1. Saris. Lin. Bod. 1, 2, 3, 4. Thu. Cessavit, numquam Oxon.

"Ceased and was silent": so Lam., Ebor., NC. 1, Saris., Lin., Bod. 1, 2, 3, 4, Thu. "Ceased, never," Oxon.

(printed under page 296)

(b) ‹anchor: veteribus quam novis› · call in col 605

Sanctis semper et ubique Thu.

"Holy [Scriptures], always and everywhere" (without "both old and new"), Thu.

(printed under page 296)

Populos provocaret West. Saris.

"Should call forth the peoples," West., Saris.

(printed under page 296)

(d) ‹anchor: facinora eorum› · call in col 605

Jacob delicta Saris.

"The sins of Jacob," Saris.

(printed under page 296)

(e) ‹anchor: V. Remedia› · call in col 605

Remedia de Bod. 3.

"Remedies from," Bod. 3.

(printed under page 296)

(f) ‹anchor: in corde pauperis› · call in col 605

In sinu pauperis Lam. NC. 1. Ebor. Bod. 2. Exorabit in die malo Ver.

"In the bosom of the poor," Lam., NC. 1, Ebor., Bod. 2. "Will plead in the evil day," Ver.

(printed under page 296)

(g) ‹anchor: super egenum› · call in col 606

Egentem Lam. Ebor. NC. 1. Ver.

"The needy" (accusative singular), Lam., Ebor., NC. 1, Ver.

(printed under page 296)

Page

running head: 605 LIBER DE OPERE ET ELE[EMOSYNIS] (cut off at the image edge)
marginal letters: A ‹IV. Numquam denique, fratres dilectissimi› (letter stands between the columns); B ‹in novissima tamen parte›; C ‹rum : Qui obturat aures›; D (not beside the text block; stands beside Baluze's note "In duobus libris antiquis legitur" in the page-foot apparatus)
old-edition numerals: (none)
other (Q3a): "qu⟨a⟩m": the a is lost in a gap in the type (qu m on the page). Baluze's notes of this page are set in n606.

PL 4:606

13). Neque enim promereri misericordiam Domini poterit qui misericors ipse non fuerit, aut impetrabit de divina pietate aliquid in precibus qui ad precem pauperis non fuerit humanus. Quod item in Psalmis Spiritus sanctus declarat et probat dicens: Beatus qui intelligit super egenum et pauperem, in die mala liberabit eum Dominus (Psal. XL, 2). Quorum praeceptorum memor Daniel, cum rex Nabuchodonosor adverso somnio territus aestuaret, pro avertendis malis ad divinam opem impetrandam remedium dedit dicens: Propterea, rex, consilium meum placeat tibi, et peccata tua eleemosynis redime et injustitias tuas miserationibus pauperum, et erit Deus parcens peccatis tuis (Dan. IV, 24). Cui rex non obtemperans, adversa quae viderat et infesta perpessus est: quae evadere et vitare potuisset, si peccata sua eleemosynis redemisset. Raphael quoque angelus paria testatur, et ut eleemosyna libenter ac largiter fiat hortatur dicens: Bona est oratio cum jejunio et eleemosyna: quia eleemosyna a morte liberat, et ipsa purgat peccata (Tob. XII, 8). Ostendit orationes nostras ac jejunia minus posse nisi eleemosynis adjuventur, deprecationes solas parum ad impetrandum valere, nisi factorum et operum accessione satientur. Revelat Angelus et manifestat et firmat eleemosynis petitiones nostras efficaces fieri, eleemosynis vitam de periculis redimi, eleemosynis animas a morte liberari.

13). For he will not be able to merit the mercy of the Lord who has not himself been merciful, nor will he obtain anything from the divine goodness in his prayers who has not been humane towards the prayer of the poor man. This likewise the Holy Spirit declares and proves in the Psalms, saying: Blessed is he who has understanding concerning the needy and the poor; in the evil day the Lord will deliver him (Ps. 40:2). Mindful of these precepts, Daniel, when King Nebuchadnezzar was in turmoil, terrified by an adverse dream, gave him a remedy for averting evils and obtaining divine help, saying: Therefore, O king, let my counsel be pleasing to you, and redeem your sins with alms and your injustices with acts of mercy to the poor, and God will be sparing towards your sins (Dan. 4:24). The king, not obeying him, suffered the adverse and hostile things which he had seen: which he could have escaped and avoided, had he redeemed his sins with alms. Raphael the angel also bears witness to the same, and exhorts that almsgiving be done willingly and generously, saying: Prayer is good with fasting and almsgiving; for almsgiving delivers from death, and it purges sins (Tob. 12:8). He shows that our prayers and fasts avail less unless they are aided by almsgiving, that supplications alone are of little avail for obtaining anything, unless they are filled out by the addition of deeds and works. The Angel reveals and makes manifest and confirms that our petitions are made effective by almsgiving, that life is redeemed from dangers by almsgiving, that souls are delivered from death by almsgiving.

VI. Nec sic, fratres charissimi, ista proferimus ut non quod Raphael angelus dixit veritatis testimonio comprobemus: in Actibus Apostolorum facti fides posita est, et quod eleemosynis, non tantum a secunda, sed a prima morte animae liberentur gestae et

VI. Nor, dearest brethren, do we put these things forward in such a way as not to prove by the testimony of truth what Raphael the angel said: in the Acts of the Apostles the proof of the fact has been set down, and that by almsgiving souls are delivered not only from the second but from the first death by the proof of a thing done and

Editors' notes and page, col. 606

Footnotes

(h) ‹anchor: Deus parcens› · call in col 606

Deus parcens Lam. Lin. Pem. Voss. 1, 2. Bod. 2, 3. Deus patiens Oxon.

"God sparing," Lam., Lin., Pem., Voss. 1, 2, Bod. 2, 3. "God patient," Oxon.

(printed under page 296)

(i) ‹anchor: angelus paria› · call in col 606

Paria Tobiae Ar. Lam. Bod. 2.

"Like things to Tobias," Ar., Lam., Bod. 2.

(printed under page 296)

(j) ‹anchor: Bona est oratio› · call in col 606

Bona est, inquit Lam. A peccatis Ver. Eleemosyna cum justitia Bod. 4.

"Good is, he says," Lam. "From sins," Ver. "Almsgiving with justice," Bod. 4.

(printed under page 296)

(k) ‹anchor: eleemosynis adjuventur› · call in col 606

Eleemosynis socientur Ar. West. Saris. Bod. 1, 2, 3, 4. Farciantur alii post Pamel.

"Be joined with almsgiving," Ar., West., Saris., Bod. 1, 2, 3, 4. "Be stuffed out," others after Pamel(ius).

(printed under page 296)

(l) ‹anchor: accessione satientur› · call in col 606

Subveniatur Lin.

"Be helped," Lin.

(printed under page 296)

(m) ‹anchor: in Actibus› · call in col 606

Sic in Act. II est.

So in Acts II [?] it stands.

STEPH. BALUZII NOTAE

[IV. — Vestimenta tua] · col 605 IV. — Vestimenta tua. Nescio unde orta sit scriptura libri Fuxensis, in quo legitur et preces tuae cito exaudientur. In editione vulgata, et sanitas tua citius orietur. Vide Hieronymum in caput LVIII Isaiae.

IV. — "Your garments." I do not know where the reading of the Foix book arose, in which one reads "and your prayers will quickly be heard." In the Vulgate edition: "and your health shall spring forth more speedily." See Jerome on chapter LVIII of Isaiah.

[V. — In corde] · col 605 V. — In corde. In duobus libris antiquis legitur sinu et supra lineam vel corde. Hinc orta est discrepantia lectionum in antiquis codicibus, quorum nonnulli habent corde, alii sinu. Veteres editiones habent sinu. Manutius posuit corde, Morellius sinu.

V. — "In the heart." In two ancient books one reads "bosom," with "or heart" above the line. Hence arose the disagreement of readings in the ancient manuscripts, some of which have "heart," others "bosom." The old editions have "bosom." Manutius put "heart," Morel "bosom."

[Misericordiam Domini] · col 606 Misericordiam Domini. Jonas Aurelianensis, qui refert hunc locum ex libro de Oratione Dominica in libro III, cap. 10, de Institutione laicali, legit Dei misericordiam. Codex Lamonii, Dei veniam. Seguierianus Deum tantum.

"The mercy of the Lord." Jonas of Orléans, who reports this passage from the book On the Lord's Prayer in book III, chapter 10, of On the Instruction of the Laity, reads "the mercy of God." The Lamoignon manuscript: "the pardon of God." The Séguier manuscript: only "God."

[Parcens] · col 606 Parcens. In codice Fuxensi vel parcens vel patiens. Hinc orta est lectio diversa quorumdam librorum, in quibus scriptum est patiens. Caeterum legendum esse puto parcens, eo in primis argumento quod, praeter auctoritatem veterum librorum et editionum, scriptum est in libro Danielis: Forsitan ignoscet delictis tuis.

"Sparing." In the Foix manuscript: "either sparing or patient." Hence arose the different reading of certain books, in which "patient" is written. But I think "sparing" should be read, above all on the argument that, besides the authority of the old books and editions, it is written in the book of Daniel: "Perhaps he will forgive your offences."

[Satientur] · col 606 Satientur. Ita veteres editiones ante eam quae dicitur esse Gravii. Sic etiam habet Morelliana. Consentiunt autem viginti libri nostri, etiam Seguierianus et Veronensis omnium antiquissimi. Sunt tamen duo qui habent sacientur vel socientur, alii sex socientur tantum. Eam postremum lectionem praeferunt septem Anglicani, sed non in hoc loco. Quippe vocem socientur ponunt in phrasi superiore, eleemosynis socientur. Pamelius, contra tot auctoritates, absque ullius libri veteris suffragio, tantum quia in editione illa quae dicitur Gravii legitur farciantur, et quia in quodam libro Coloniensi, qui certe mutilus est in hoc loco, legitur farcientur, eo modo quo per errorem quoque scriptum est in Fuxensi sacrentur; Pamelius, inquam, ex lectione illius editionis et codicis Coloniensis fecit farciantur, minime dubitans quin haec lectio esset optima. Quod certe non licet. Nam, si conjecturis ita facile indulgere licitum esset, ego mallem ponere cum Goulartio fulciantur, quam lectionem scio probatam fuisse Nicolao Fabro. Eadem audacia Pamelius in Epistola LXXVI, pag. 154, posuit sanat pro satiat, ut illic monuimus. Apuleius lib. II Metamorphoseon: Haec autem novissima, quam fonte satiante postremus partus effudit. Vide supra pag. 515.

"Be filled." So the old editions before the one said to be Gravius's. The Morel edition has it so too. And twenty of our books agree, including the Séguier and the Verona manuscripts, the most ancient of all. There are, however, two that have "be filled or be joined," and six others "be joined" only. Seven English ones prefer that last reading, but not in this place: they put the word "be joined" in the preceding phrase, "be joined with almsgiving." Pamelius, against so many authorities and without the vote of any old book, merely because in the edition said to be Gravius's one reads "be stuffed out," and because in a certain Cologne book, which is certainly mutilated at this point, one reads "farcientur," in the same way as "be consecrated" is also written in error in the Foix manuscript — Pamelius, I say, made "be stuffed out" from the reading of that edition and the Cologne manuscript, not doubting in the least that this reading was the best. Which is certainly not permissible. For if one might indulge conjectures so easily, I would rather put "be propped up" with Goulart, a reading I know was approved by Nicolas Le Fèvre. With the same boldness Pamelius, in Letter LXXVI, page 154, put "heals" for "satisfies," as we pointed out there. Apuleius, book II of the Metamorphoses: "But this last one, which her final childbirth poured forth with a satisfying fountain." See above, page 515.

(printed under page 296)

Page

running head: [DE] OPERE ET ELEEMOSYNIS. 606
marginal letters: A 13). Neque enim promereri; B vitare potuisset, si peccata; C posita est, et quod eleemosynis; D Anglicani, sed non in hoc loco (in Baluze's notes, not set)
old-edition numerals: 239 after accessione
other (Q3a): the lemmata Misericordiam Domini, Parcens and Satientur stand in this column's text, so their notes are keyed to col 606; Lectio (g), printed in this page's foot and set in n605, is called at "super egenum" in this column.

PL 4:607

impletae rei probatione compertum est. Tabitha, operationibus justis et eleemosynis praestandis plurimum dedita, cum infirmata esset et mortua, ad cadaver exanime Petrus accitus est: qui cum impigre pro apostolica humanitate venisset, circumsteterunt eum viduae flentes et rogantes, pallia et tunicas et omnia illa quae prius sumpserant indumenta monstrantes, nec pro defuncta suis vocibus, sed ipsius operibus deprecantes. Sensit Petrus impetrari posse quod sic petebatur, nec defuturum Christi auxilium viduis deprecantibus, quando esset in viduis ipse vestitus. Cum itaque genibus nixus orasset, viduarum ac pauperum idoneus advocatus legatas sibi preces ad Dominum pertulisset, conversus ad corpus, quod in tabula jam lotum jacebat, Tabitha, inquit, exsurge in nomine Jesu Christi (Act. IX, 40). Nec defuit Petro quominus statim ferret auxilium qui in Evangelio dari dixerat quicquid fuisset ejus nomine postulatum. Mors itaque suspenditur et spiritus redditur, et, mirantibus ac stupentibus cunctis, ad hanc mundi denuo lucem redivivum corpus animatur. Tantum potuerunt misericordiae merita, tantum opera justa valuerunt! Quae laborantibus viduis largita fuerat subsidia vivendi, meruit ad vitam viduarum petitione revocari.

fulfilled has been established. When Tabitha, who was very greatly devoted to just works and to the giving of alms, had fallen sick and died, Peter was summoned to the lifeless corpse; and when he had come promptly, as befitted apostolic kindness, the widows stood around him weeping and entreating, showing the cloaks and tunics and all those garments which they had previously received, and pleading for the dead woman not with their own words but with her own works. Peter perceived that what was asked in this way could be obtained, and that Christ's help would not be lacking to the widows who pleaded, since He Himself was clothed in the widows. So when, resting on his knees, he had prayed, and as a fit advocate of widows and the poor had carried to the Lord the prayers entrusted to him, turning to the body, which lay already washed on the board, he said: Tabitha, arise in the name of Jesus Christ (Acts 9:40). Nor did He Who had said in the Gospel that whatever was asked in His name would be given fail Peter by not bringing help at once. So death is suspended and the spirit is restored, and, while all marvel and are astounded, the body, living again, is quickened anew to this light of the world. So much could the merits of mercy do, so much did just works avail! She who had bestowed on toiling widows the means of living deserved to be called back to life by the petition of the widows.

VII. Itaque in Evangelio Dominus, doctor vitae nostrae et magister salutis aeternae, vivificans credentium populum et vivificatis consulens in aeternum, inter sua mandata divina et praecepta coelestia nihil crebrius mandat et praecipit quam ut insistamus eleemosynis dandis, nec terrenis possessionibus incubemus, sed coelestes thesauros potius recondamus. Vendite, inquit, res vestras, et date eleemosynam (Luc. XII, 33). Et iterum: Nolite vobis condere thesauros super terram, ubi tinea et comestura exterminat, et ubi fures effodiunt et furantur. Thesaurizate autem vobis thesauros in coelo, ubi neque tinea neque comestura exterminat, et ubi fures non effodiunt nec furantur. Ubi en⟨i⟩m fuerit thesaurus tuus, ibi erit et cor tuum (Matth. VI, 19-21). Et cum ⟨o⟩bservata lege perfectum et consummatum vellet ostendere, Si vis, inquit, perfectus esse, vade et vende omnia tua, et da egenis, et habebis thesaurum in coelo; et veni, sequere me (Matth. XIX, 21). Item alio loco negotiatorem coelestis gratiae et comparatorem salutis aeternae, distractis omnibus rebus suis, pretiosam margaritam, hoc est

VII. So in the Gospel the Lord, the teacher of our life and master of eternal salvation, giving life to the people of believers and providing for those given life for eternity, among His divine commands and heavenly precepts commands and enjoins nothing more often than that we persist in giving alms, and do not brood over earthly possessions, but rather lay up heavenly treasures. Sell, He says, your goods, and give alms (Luke 12:33). And again: Do not lay up for yourselves treasures upon earth, where the moth and the eating destroy, and where thieves dig through and steal. But treasure up for yourselves treasures in heaven, where neither the moth nor the eating destroys, and where thieves do not dig through nor steal. For where your treasure is, there will your heart be also (Matt. 6:19–21). And when He wished to show the man who had kept the law perfect and complete, If you wish, He says, to be perfect, go and sell all that is yours, and give to the needy, and you will have treasure in heaven; and come, follow Me (Matt. 19:21). Likewise in another place the trader in heavenly grace and the purchaser of eternal salvation, having sold off all his goods, the precious pearl, that is

Editors' notes and page, col. 607

Footnotes

LECTIONES VARIANTES

(printed under page 297)

(a) ‹anchor: compertum est› · call in col 607

Testatum est Saris.

"It is attested," Saris.

(printed under page 297)

(b) ‹anchor: Tabitha› · call in col 607

Tabitha eleemosynaria Bod. 3. Orationibus Ar. Saris Bod. 2.

"Tabitha the almsgiver," Bod. 3. "By prayers," Ar., Saris., Bod. 2.

(printed under page 297)

Nixis Ver. Orasset, et Saris.

"Leaning upon," Ver. "Had prayed, and," Saris.

(printed under page 297)

(d) ‹anchor: nomine Jesu Christi› · call in col 607

Nomine Domini West.

"In the name of the Lord," West.

(printed under page 297)

(e) ‹anchor: in Evangelio› · call in col 607

Evangelio suo Voss. 2. Pem.

"In his Gospel," Voss. 2, Pem.

(printed under page 297)

(f) ‹anchor: opera justa› · call in col 607

Opera justitiae A. Ben. Bod. 2.

"Works of justice," A., Ben., Bod. 2.

(printed under page 297)

(g) ‹anchor: vende omnia tua› · call in col 607

Omnia quae habes Voss. 1. Possides NC. 2.

"All that you have," Voss. 1. "Possess," NC. 2.

(printed under page 297)

Page

running head: 607 DIVI CYPRIANI (cut off at the image edge)
marginal letters: A ‹impletae rei probatione compertum est›; B ‹nomine Jesu Christi (Act. IX, 40). Nec defuit Petro›; C ‹eleemosynis dandis, nec terrenis possessionibus in-›; D ‹omnibus rebus suis, pretiosam margaritam, hoc est›
old-edition numerals: (none)
other: "en⟨i⟩m" type damaged (reads like "enbn"); "⟨o⟩bservata" first letter damaged; reference printed "19 21", hyphen not clearly visible, set 19-21 (unsure); "eleemosynam" in Luc. XII, 33 faint in italic, a/u unsure; stray mark before "ad vitam" ignored; Lectiones variae and Stephani Baluzii notae at page foot not set; column ends mid-sentence at "hoc est"

PL 4:608

vitam aeternam Christi cruore pretiosam, de quantitate patrimonii sui dicit debere mercari: Simile est, inquit, regnum coelorum homini negotiatori quaerenti bonas margaritas. Ubi autem invenit pretiosam margaritam, abiit et vendidit omnia quae habuit, et emit illam (Matth. XIII, 45).

eternal life, made precious by the blood of Christ, He says ought to purchase with the amount of his patrimony: The kingdom of the heavens, He says, is like a merchant man seeking good pearls. But when he found a precious pearl, he went away and sold all that he had, and bought it (Matt. 13:45).

VIII. Eos denique et Abrahae filios dicit quos in juvandis alendisque pauperibus operarios cernit. Nam, cum Zachaeus dixisset: Ecce dimidium ex substantia mea do egenis, et si cui quid fraudavi, quadruplum reddo, respondit Jesus et dixit quia salus hodie huic domui facta est, quoniam et hic filius est Abrahae (Luc. XIX, 8, 9). Nam, si Abraham credidit Deo et deputatum est ei ad justitiam, utique qui secundum praeceptum Dei eleemosynas facit, Deo credit, et qui habet fidei veritatem, servat Dei timorem; qui autem Dei timorem servat, in miserationibus pauperum Deum cogitat. Operatur enim ideo quia credit, quia scit vera esse quae praedicta sunt verbis Dei, nec Scripturam sanctam posse mentiri; arbores infructuosas, id est, steriles homines, excidi et in ignem mitti, misericordes autem ad regnum vocari. Qui et alio in loco operarios et fructuosos fideles appellat, infructuosis vero et sterilibus fidem derogat dicens: Si in injusto mammona fideles non fuistis, quod est verum quis credet vobis? Et si in alieno fideles non fuistis, quod est vestrum quis dabit vobis (Luc. XVI, 11)?

VIII. Finally, He calls sons of Abraham those whom He sees working in helping and feeding the poor. For when Zacchaeus had said: Behold, half of my substance I give to the needy, and if I have defrauded anyone of anything, I restore it fourfold, Jesus answered and said that salvation has come to this house today, since he too is a son of Abraham (Luke 19:8–9). For if Abraham believed God and it was reckoned to him as righteousness, then certainly he who gives alms according to the precept of God believes God, and he who has the truth of faith keeps the fear of God; and he who keeps the fear of God thinks of God in showing mercy to the poor. For he works because he believes, because he knows that the things foretold by the words of God are true, and that holy Scripture cannot lie: that unfruitful trees, that is, barren men, are cut down and cast into the fire, but the merciful are called to the kingdom. He also in another place calls those who work and bear fruit faithful, but denies faith to the unfruitful and barren, saying: If you have not been faithful in the unrighteous mammon, who will entrust to you what is true? And if you have not been faithful in what is another's, who will give you what is your own (Luke 16:11)?

IX. Si vereris et metuis ne, si operari plurimum coep⟨e⟩ris, patrimoni⟨o⟩ tuo larga operatione finito ad penuriam forte redigaris, esto in hac parte intrepidus, esto securus; finiri non potest unde in u⟨s⟩us Christi impenditur, unde opus coeleste celebratur. Nec hoc tibi de meo spondeo, sed de sanctarum Scripturarum fide et divinae pollicitationis auctorita⟨t⟩e promitto. Loquitur per Salomonem Spiritus sanctus et dicit: Qui dat pauperibus, numquam egebit; qui autem avertit oculum suum, in magna penuria erit (Prov. XXVIII, 27); ostendens misericordes atque operantes egere non posse, magis parcos et steri⟨l⟩es ad inopiam postmodum devenire. Item beatus apostolus Paulus, Dominicae inspirationis gratia plenus: Qui administrat, inquit, semen seminanti, et panem ad edendum praestabit, et multiplicabit seminationem vestram, et augebit incrementa frugum justitiae vestrae, ut in omnibus locupletemini. Et iterum: Administratio hujus officii non tantum supplebit ea quae sanctis desunt,

IX. If you fear and dread that, should you begin to work very much, your patrimony may be used up by generous working and you may perhaps be reduced to poverty, be fearless on this point, be secure; that cannot be used up from which outlay is made for the uses of Christ, from which the heavenly work is carried out. Nor do I pledge this to you on my own account, but I promise it on the faithfulness of the holy Scriptures and the authority of the divine promise. The Holy Spirit speaks through Solomon and says: He who gives to the poor will never be in want; but he who turns away his eye will be in great penury (Prov. 28:27); showing that the merciful and those who work cannot be in want, but rather that the sparing and barren afterwards come to poverty. Likewise the blessed apostle Paul, full of the grace of the Lord's inspiration: He who supplies seed to the sower, he says, will also provide bread for eating, and will multiply your sowing, and will increase the growth of the fruits of your righteousness, that you may be enriched in all things. And again: The ministration of this service will not only supply those things which are lacking to the saints,

Editors' notes and page, col. 608

Footnotes

(h) ‹anchor: homini negotiatori› · call in col 608

Negotianti Ar. West. Saris. Bod. 2, 3, 4.

"To the trader," Ar., West., Saris., Bod. 2, 3, 4.

(printed under page 297)

(i) ‹anchor: si cui quid fraudavi› · call in col 608

Quem defraudavi Bod. 3.

"Whom I have defrauded," Bod. 3.

(printed under page 297)

(j) ‹anchor: quia salus› · call in col 608

Quia, inquit, salus Saris.

"Because, he says, salvation," Saris.

(printed under page 297)

(k) ‹anchor: Deum cogitat› · call in col 608

Deum foenerat Voss. 1. Lam. NC. 2.

"Lends to God at interest," Voss. 1, Lam., NC. 2.

(printed under page 297)

(l) ‹anchor: Operatur enim ideo› · call in col 608

Operatur enim Deo Bod. 1, 2, 3.

"For he works for God," Bod. 1, 2, 3.

(printed under page 297)

(m) ‹anchor: quod est verum› · call in col 608

Quod vestrum Lam. Bod. 3, 4.

"What is yours," Lam., Bod. 3, 4.

(printed under page 297)

(n) ‹anchor: IX. Si› · call in col 608

Sed Bod. 1, 2, 3, 4. Si Impr. Oxon.

"But," Bod. 1, 2, 3, 4. "If," Impr. Oxon.

STEPH. BALUZII NOTAE

[VII. — Tinea] · col 607 VII. — Tinea. Vide Frontonis Ducaei notas in Homilias sancti Basilii de Jejunio, pag. 29.

VII. — "Moth." See Fronton du Duc's notes on Saint Basil's Homilies On Fasting, page 29.

[Vende omnia tua] · col 607 Vende omnia tua. Codex Lamonii, vende omnia quae possides, et da egenis. Alibi quoque scriptum vidi egenis pro pauperibus.

"Sell all you have." The Lamoignon manuscript: "sell all that you possess, and give to the needy." Elsewhere too I have seen "to the needy" written for "to the poor."

[Ubi autem invenit] · col 608 Ubi autem invenit. Codex Lamonii: Inventa autem pretiosa margarita.

"But when he found." The Lamoignon manuscript: "But the precious pearl having been found."

[VIII. — Deum cogitat] · col 608 VIII. — Deum cogitat. Codex sancti Albini, Deum foenerat. Burgundicus et Lamonianus, Deo foenerat.

VIII. — "Thinks of God." The manuscript of Saint-Aubin: "lends God at interest." The Burgundian and the Lamoignon: "lends at interest to God."

[Mammona] · col 608 Mammona. Vide Coelium Calcagninum lib. I, Epist. 39.

"Mammon." See Celio Calcagnini, book I, Letter 39.

(printed under page 297)

Page

running head: [D]IVI CYPRIANI 608 (initial letter cut off at the image edge)
marginal letters: A vitam aeternam Christi cruore; B habet fidei veritatem; C dus, esto securus; D hujus officii non tantum
old-edition numerals: 850 after ideo
other: damaged type restored in coep⟨e⟩ris, patrimoni⟨o⟩, u⟨s⟩us, auctorita⟨t⟩e, steri⟨l⟩es; "panem ad edendum" and "administrat" faintly printed, read as such; column ends with de- split at the column break (de-[sunt]); overlap lines (Scripturam sanctam... and operantes egere...) set once; Variantes and Baluzii notae at page foot not set; left column fragments belong to col. 607, not set; editors' matter: (none)

PL 4:609

sed et abundabit per multam gratiarum actionem in Deum (II Cor. IX, 10-12); quoniam, dum gratiarum actio ad Deum pro eleemosynis atque operationibus nostris pauperum oratione dirigitur, census operantis Dei retributione cumulatur. Et Dominus in Evangelio, jam tunc ejusmodi hominum corda considerans, et perfidis atque incredulis praescia voce deuuntians, contestatur et dicit: Nolite cogitare dicentes: Quid edemus, aut quid bibemus, aut quid vestiemur? haec enim nationes quaerunt. Scit autem Pater vester quia omnium horum indigetis. Quaerite primum regnum Dei et justitiam ejus, et omnia ista apponentur vobis (Matth. VI, 31 33). Eis omnia apponi dicit et tradi qui regnum et justitiam Dei quaerunt. Eos enim Dominus, cum judicii dies venerit, ad percipiendum regnum dicit admitti qui fuerint in Ecclesia ejus operati.

but will also abound through much giving of thanks to God (2 Cor. 9:10–12); since, while thanksgiving is directed to God by the prayer of the poor for our alms and works, the wealth of the one who does good works is heaped up by God's recompense. And the Lord in the Gospel, already then considering the hearts of men of this kind, and denouncing the faithless and unbelieving with foreknowing voice, testifies and says: Do not take thought, saying: What shall we eat, or what shall we drink, or with what shall we be clothed? For these things the nations seek. But your Father knows that you need all these things. Seek first the kingdom of God and His justice, and all these things shall be added to you (Matt. 6:31–33). He says that all things are added and given to those who seek the kingdom and justice of God. For the Lord says that, when the day of judgement comes, those who have done good works in His Church are admitted to receive the kingdom.

X. Metuis ne patrimonium tuum forte deficiat si operari ex eo largiter coeperis, et nescis, miser, quia, dum times ne res familiaris deficiat, vita ipsa et salus deficit; et, dum ne quid de rebus tuis minuatur attendis, non respicis quod ipse minuaris, amator magis mammonae quam animae tuae; ut, dum times ne pro te patrimonium tuum perdas, ip⟨s⟩e pro patrimonio tuo pereas. Et ideo bene Apostolus clamat et dicit: Nihil intulimus in hunc mundum, verum nec auferre quid possumus. Habentes itaque exhibitionem et tegumentum, his contenti simus. Qui autem volunt divites fieri, incidunt in tentationem et in muscipulam et desideria multa et nocentia, quae mergunt hominem in perditionem et in interitum. Radix enim omnium malorum est cupiditas: quam quidam appetentes naufragaverunt a fide, et inseruerunt se doloribus multis (I Tim. VI, 7-10).

X. You fear that your patrimony may perhaps fail if you begin to do good works generously out of it, and you do not know, wretched one, that, while you fear that your household property may fail, life itself and salvation are failing; and, while you take care that nothing of your possessions be diminished, you do not consider that you yourself are being diminished, a lover of mammon more than of your own soul; so that, while you fear to lose your patrimony for your own sake, you yourself perish for the sake of your patrimony. And therefore the Apostle rightly cries out and says: We brought nothing into this world, nor indeed can we carry anything away. Having therefore sustenance and covering, let us be content with these. But those who wish to become rich fall into temptation and into a snare and into many and harmful desires, which plunge a man into perdition and into destruction. For the root of all evils is covetousness: which some, reaching after it, have made shipwreck from the faith, and have entangled themselves in many sorrows (1 Tim. 6:7–10).

XI. Metuis ne patrimonium tuum forte deficiat, si operari ex eo largiter coeperis. Quando enim factum est ut justo possent deesse subsidia vitae, cum scriptum sit: Non occidet fame Dominus animam justam (Prov. X, 3). Helias in solitudine corvis ministrantibus pascitur, et Danieli in lacu ad leonum praedam jussu regis incluso prandium divinitus apparatur; et tu metuis ne operanti tibi et Dominum promerenti desit alimentum, quando ipse in Evangelio, ad exprobrationem eorum quibus mens dubia est et fides

XI. You fear that your patrimony may perhaps fail, if you begin to do good works generously out of it. For when has it happened that the supports of life could be lacking to the just man, since it is written: The Lord will not kill the just soul with hunger (Prov. 10:3)? Elijah in the wilderness is fed by ravens ministering to him, and for Daniel, shut up in the den by the king's command as prey for the lions, a meal is prepared by God; and you fear that food may be lacking to you while you do good works and earn the favour of the Lord, when He Himself in the Gospel, to the reproach of those whose mind is doubtful and whose faith

Editors' notes and page, col. 609

Footnotes

LECTIONES VARIANTES

(printed under page 298)

(a) ‹anchor: sed et abundabit› · call in col 609

Sed et abundare facit Bod. 4 Supra habetur: supplevit, et abundavit.

"But also makes to abound," Bod. 4. Above it reads: "he supplied, and abounded."

(printed under page 298)

(b) ‹anchor: gratiarum actionem› · call in col 609

Per multas gratiarum actiones Saris.

"Through many thanksgivings," Saris.

(printed under page 298)

Per eleemosynas Saris.

"Through almsgiving," Saris.

(printed under page 298)

(d) ‹anchor: census operantis› · call in col 609

Operantibus Bod. 1.

"To those who work," Bod. 1.

(printed under page 298)

(e) ‹anchor: Scit autem› · call in col 609

Enim Bod. 1, 2. Saris.

"For," Bod. 1, 2, Saris.

(printed under page 298)

(f) ‹anchor: justitiam ejus› · call in col 609

Sic Ver. Thu. Foss. deerant in Impr.

So Ver., Thu., Foss.; [the words] were missing in Impr.

(printed under page 298)

(g) ‹anchor: patrimonio tuo pereas› · call in col 609

Ne forte West. Ebor. Foss. ne pro te patrimonium perdas, id agis ut ipse, pro patrimonio pereas Ver.

"Lest perhaps," West., Ebor., Foss. "Lest you lose your patrimony for yourself, you act so that you yourself perish for your patrimony," Ver.

(printed under page 298)

(h) ‹anchor: subsidia vitae› · call in col 609

Deesse substantia Ver.

"Means to be lacking," Ver.

(printed under page 298)

(i) ‹anchor: eorum quibus› · call in col 609

Quorum West.

"Whose," West.

(printed under page 298)

Page

running head: 609 LIBER DE OPERE ET EL[EEMOSYNIS] (cut off at image edge)
marginal letters: A ‹sunt, sed et abundabit›; B ‹rit, ad percipiendum regnum›; C ‹ditionem et in interitum›; D ‹Sed et abundare facit› (in the Lectiones variantes at the page foot)
old-edition numerals: (none)
other: column begins with "sunt", the end of a word (de-sunt) broken from the previous column; "deuuntians" appears to be a turned n, image low-resolution, UNSURE; "ip⟨s⟩e" s lost to damaged type; "Matth. VI, 31 33" printed without hyphen; full-width headings "LECTIONES VARIANTES" and "STEPH. BALUZII NOTAE" at page foot not set; Lectiones variantes and Baluze notes not set (later pass); no editors' matter in text block

PL 4:610

parva, contestetur et dicat : Aspicite volatilia coeli, quoniam non seminant, neque metunt, neque colligunt in horrea, et Pater vester coelestis alit illa. Nonne vos pluris illis estis (Matth. VI, 26)? Volucres Deus pascit, et passeribus alimenta diurna praestantur; et quibus nullus divinae rei sensus est, eis nec potus nec cibus deest : tu Christiano, tu Dei servo, tu operibus bonis dedito, tu domino suo charo, aliquid existimas defuturum?

is small, bears witness and says: Look at the birds of the sky, for they do not sow, nor reap, nor gather into barns, and your heavenly Father feeds them. Are you not of more value than they? (Matt. 6:26). God feeds the birds, and daily food is supplied to the sparrows; and those who have no sense of divine things lack neither drink nor food: do you think that anything will be lacking to a Christian, to a servant of God, to one devoted to good works, to one dear to his Lord?

XII. Nisi si putas quia qui Christum pascit, a Christo ipse non pascitur, aut eis terrena deerunt quibus coelestia et divina tribuuntur. Unde haec incredula cogitatio? unde impia et sacrilega ista meditatio? Quid facit in domo fidei perfidum pectus? Quid, qui Christo omnino non credit, appellatur et dicitur Christianus? Pharisaei tibi magis congruit nomen. Nam, cum Dominus in Evangelio de eleemosynis disputaret, et ut nobis amicos de terrestribus lucris provida operatione faceremus, qui nos postmodum in tabernacula aeterna susciperent, fideliter ac salubriter praemoneret, addidit post haec Scriptura dicens : Audiebant autem haec omnia Pharisaei, qui erant cupidissimi, et irridebant eum (Luc. XVI, 14). Quales nunc quosdam in Ecclesia videmus, quorum praeclusae aures et corda caecata nullum de spiritalibus ac salutaribus monitis lumen admittunt? de quibus mirari non oportet quod contemnant in tractatibus servum, quando a talibus ipsum Dominum videamus esse contemptum.

XII. Unless perhaps you think that he who feeds Christ is not himself fed by Christ, or that earthly things will be lacking to those to whom heavenly and divine things are granted. Whence this unbelieving thought? whence this impious and sacrilegious reflection? What is a faithless heart doing in the house of faith? Why is one who does not believe Christ at all called and named a Christian? The name of Pharisee suits you better. For when the Lord was discoursing in the Gospel about almsgiving, and was faithfully and wholesomely forewarning us to make friends for ourselves out of earthly gains by provident activity, who might afterwards receive us into the eternal tabernacles, Scripture added after these things, saying: But the Pharisees, who were very covetous, heard all these things, and they mocked Him (Luke 16:14). Such are some whom we now see in the Church, whose closed ears and blinded hearts admit no light from spiritual and saving admonitions; of whom we need not wonder that they despise the servant in his discourses, when we see that the Lord Himself was despised by such men.

XIII. Quid tibi in istis ineptis et stultis cogitationibus plaudis, quasi metu et sollicitudine futurorum ab operibus retarderis? Quid umbras et praestigias quasdam vanae excusationis obtendis? Confitere immo quae vera sunt; et quia scientes non potes fallere, secreta et abdita mentis exprome. Obsederunt animum tuum sterilitatis tenebrae, et, recedente inde lumine veritatis, carnale pectus alta et profunda avaritiae caligo caecavit. Pecuniae tuae captivus et servus es, catenis cupiditatis et vinculis alligatus es, et quem jam solverat Christus, denuo vinctus es. Servas pecuniam, quae te servata non servat. Patrimonium cumulas, quod te pondere suo onerat; nec meministi quid Deus responderit diviti exuberantium fructuum copiam stulta exultatione jactanti

XIII. Why do you applaud yourself in these foolish and stupid thoughts, as if you were held back from good works by fear and anxiety about the future? Why do you hold out shadows and certain illusions of a vain excuse? Rather, confess what is true; and since you cannot deceive those who know, bring out the secret and hidden things of your mind. The darkness of barrenness has besieged your soul, and, as the light of truth departed from it, the deep and profound gloom of avarice has blinded your carnal heart. You are the captive and slave of your money; you are bound with the chains and bonds of covetousness, and you whom Christ had already set free are bound once more. You keep money which, though kept, does not keep you. You heap up a patrimony which burdens you with its weight; nor do you remember what God answered the rich man boasting with foolish exultation of the abundance of his overflowing crops:

Editors' notes and page, col. 610

Footnotes

(j) ‹anchor: alit illa› · call in col 610

Pascit Ar. Lam. Lin.

"Feeds," Ar., Lam., Lin.

(printed under page 298)

(k) ‹anchor: Nisi si putas› · call in col 610

Nisi putas quod Ar. Bod. 2.

"Unless you think that," Ar., Bod. 2.

(printed under page 298)

(l) ‹anchor: Scriptura dicens› · call in col 610

Scriptura divina Ar. Voss. 1. Lam. Bod. 2, 3.

"Divine Scripture," Ar., Voss. 1, Lam., Bod. 2, 3.

(printed under page 298)

(m) ‹anchor: Quales nunc quosdam› · call in col 610

Tales nunc Ar. Quales nunc in Ecclesia Oxon.

"Such now," Ar. "Such as now in the Church," Oxon.

(printed under page 298)

(n) ‹anchor: te servata› · call in col 610

A te servata Saris.

"Kept by you," Saris.

(printed under page 298)

(o) ‹anchor: pondere suo onerat› · call in col 610

Sic onerat Ar. West. Lam. Saris. Bod. 1, 2, 3, 4. Suo gravius Oxon.

"Burdens": so Ar., West., Lam., Saris., Bod. 1, 2, 3, 4. "With its weight more heavily," Oxon.

(printed under page 298)

(p) ‹anchor: copiam stulta› · call in col 610

Copia, stulta se Ver.

"Abundance, [boasting] himself foolishly," Ver.

STEPH. BALUZII NOTAE

[X. — Muscipulam] · col 609 X. — Muscipulam. Duo libri veteres addunt diaboli.

X. — "Snare." Two old books add "of the devil."

[XI. — Deesse subsidia] · col 609 XI. — Deesse subsidia. Codex sancti Albini, possit deesse substantia. Sic etiam scriptum erat in Veronensi.

XI. — "Support to be lacking." The manuscript of Saint-Aubin: "means could be lacking." So too it was written in the Verona manuscript.

[XII. — De terrestribus lucris] · col 609–610 XII. — De terrestribus lucris. Vetus codex monasterii Compendiensis, et ut nobis de terrestribus copiis lucra magna provida operatione faceremus.

XII. — "From earthly gains." The old manuscript of the monastery of Compiègne: "and that by provident working we might make for ourselves great gains from earthly riches."

[XIII. — Pondere suo onerat] · col 610 XIII. — Pondere suo onerat. Ita omnes veteres editiones, omnes libri nostri, et octo Anglicani. Pamelius ex editione Gravii, ut ipse ait, adjecit gravius, cum tamen vox illa non exstet in editione quae dicitur Gravii.

XIII. — "Burdens with its weight." So all the old editions, all our books, and eight English ones. Pamelius, from Gravius's edition as he himself says, added "more heavily," although that word does not occur in the edition said to be Gravius's.

(printed under page 298)

Page

running head: OPERE ET ÉLEÉMOSYNIS. 610
marginal letters: A ‹parva, contestetur et dicat›; B ‹stianus? Pharisaei tibi magis›; C ‹bus plaudis, quasi metu›; D ‹beside the first line of the Variae lectiones (Quorum West.)›
old-edition numerals: 241 after ‹parva,›
other: column ends mid-word "jactan-" (continues in col. 611), English completes the phrase; Variae lectiones (i–p) and Baluze's notes at page foot not set; "exultatione" and "spiritalibus" are period spellings, not misprints; "Christum" in para XII printed with slightly blurred m; head cut off at left edge of image
other: the word jactanti was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 611

PL 4:611

: Stulte inquit, hac nocte expostulatur anima tua a te. Quae ergo parasti cujus erunt (Luc. XII, 20)? Quid divitiis tuis solus incubas? quid in poenam tuam patrimonii tui pondus exaggeras, ut quo locupletior saeculo fueris, pauperior Deo fias? Redditus tuos divide cum Domino Deo tuo, fructus tuos partire cum Christo, fac tibi possessionum terrestrium Christum participem, ut et ille te sibi faciat regnorum coelestium cohaeredem.

Fool, He says, this night your soul is demanded of you. Whose then will be the things you have prepared (Luke 12:20)? Why do you brood alone over your riches? Why do you heap up the weight of your patrimony to your own punishment, so that the richer you have been to the world, the poorer you become to God? Divide your revenues with the Lord your God, share your fruits with Christ, make Christ a partner in your earthly possessions, so that He too may make you a co-heir of the heavenly kingdoms.

XIV. Erras et falleris, quisquis te in saeculo divitem credis. Audi in Apocalypsi Domini tui vocem ejusmodi homines justis objurgationibus increpantem: Dicis, inquit, Dives sum, et ditatus sum, et nullius rei egeo; et nescis quoniam tu es miser et miserabilis, et pauper, et caecus, et nudus. Suadeo tibi emere a me aurum ignitum de igni, ut sis dives; et vestem albam, ut vestiaris, et non appareat in te foeditas nuditatis

XIV. You err and are deceived, whoever you are who believe yourself rich in the world. Hear in the Apocalypse the voice of your Lord rebuking men of this kind with just reproaches: You say, He says, I am rich, and I have been enriched, and I have need of nothing; and you do not know that you are wretched and miserable, and poor, and blind, and naked. I counsel you to buy from Me gold refined by fire, that you may be rich; and white raiment, that you may be clothed, and that there may not appear in you the foulness of the nakedness

Editors' notes and page, col. 611

Footnotes

LECTIONES VARIANTES

(printed under page 299)

(a) ‹anchor: Quae› · call in col 611

Anima tua, quae Ver. Ar. Saris.

"Your soul, which," Ver., Ar., Saris.

(printed under page 299)

(b) ‹anchor: nullius› · call in col 611

Et ditatus, et nullius Saris.

"And enriched, and of nothing," Saris.

(printed under page 299)

Miser et pauper West. Saris. Bod. 1.

"Wretched and poor," West., Saris., Bod. 1.

(printed under page 299)

(d) ‹anchor: aurum ignitum› · call in col 611

Aurum probatum Voss. 1.

"Tried gold," Voss. 1.

(printed under page 299)

(e) ‹anchor: ut vestiaris› · call in col 611

Sic Bod. 1, 3, 4. Thu. Foss. Albam vestiaris Impr. Induaris Ar. Bod. 2. MR.

So Bod. 1, 3, 4, Thu., Foss. "That you may be clothed in white," Impr. "That you may put on," Ar., Bod. 2, MR.

(printed under page 299)

STEPH. BALUZII NOTAE

(printed under page 299) [Redditus] · col 611 Redditus. Ita scribendum est, non autem reditus. Vox enim redditus descendit a verbo reddo, non a redeo. Varro lib III, de Re rustica, cap. 3: Ut sexaginta eo anno reddiderit ea par villae bis tantum quantum tuus fundus reddit. Hieronymus lib. II, adversus Jovinianum; Pro magnis redditibus paterfamilias exigit. Sanctus Leo papa, Sermone III de Collectis: Quanto enim major speretur redditus de majore semine, potest tamen de exigua satione fructus provenire justitiae. Et tamen Cujacius, lib. IX Observat., cap. 15, scribit reditus, et ita scribendum esse contendit Salmasius ad scriptores Historiae Augustae, pag. 3. Istic apud Cyprianum codex Compendiensis habet divitias.

"Revenues" (redditus). So it is to be written, and not reditus. For the word redditus comes from the verb reddo ("I render"), not from redeo ("I return"). Varro, book III, On Agriculture, ch. 3: "So that in that year it rendered sixty; that pair of the villa renders twice as much as your farm renders." Jerome, book II, Against Jovinian: "For great revenues the householder makes demands." Saint Leo the pope, Sermon III on the Collections: "For however much greater a return is hoped for from a greater sowing, yet from a slight sowing the fruit of righteousness can come forth." And yet Cujas, book IX of the Observations, ch. 15, writes reditus, and Salmasius contends that it should be so written, on the Writers of the Augustan History, page 3. Here in Cyprian the Compiègne manuscript has divitias ("riches").

[Possessionum terrestrium] · col 611 Possessionum terrestrium. Non improbo lectionem veterum editionum, fac tibi ex possessionum terrestrium proventu Christum participem. Primus Manutius mutavit. Manutianam editionem confirmant vetera exemplaria.

"Of earthly possessions." I do not reject the reading of the old editions, "make Christ a partner for yourself in the yield of your earthly possessions." Manutius first changed it. The old copies confirm Manutius's edition.

[XIV. — Et miserabilis] · col 611 XIV. — Et miserabilis. Haec desunt in septemdecim libris nostris et in tribus Anglicanis.

XIV. — "And miserable." These words are missing in seventeen of our books and in three English ones.

[In Ecclesia Christi] · col 612 In Ecclesia Christi. Valde puto ista, quae desunt in antiquis editionibus, in decem codicibus nostris et in quinque Anglicanis, addita vero sunt a Manutio, non debere esse in hoc loco. Non tamen ausus sum expungere, quia ea reperi in undecim vetustis exemplaribus.

"In the Church of Christ." I strongly think that these words, which are missing in the old editions, in ten of our manuscripts and in five English ones, and were added by Manutius, ought not to stand in this place. Yet I have not dared to strike them out, because I found them in eleven ancient copies.

[XV. — Corban] · col 612 XV. — Corban. Ita scriptum vidi in novem codicibus manuscriptis, etiam in Seguieriano. Alii habent Corbonam vel Corbanam. Fuxensis, Corban et Corbanam. In capite VII Evangelii secundum Marcum et in Epistola Hieronymi ad Geruntiam de Monogamia: Corban, quod est donum. Bona quoque potest esse lectio codicis Pithoeani, in quo scriptum est, quae ut orba omnino non respicis. Nam paulo ante Cyprianus dixit matris illius oculos superfusos esse nigroris tenebris et nocte contectos. Vide notas Cotelerii ad librum II Constitutionum Apostolicarum, c. 36, et Samuelis Basnagii Exercitationes in Baronium, p. 597.

XV. — "Corban." So I have seen it written in nine manuscripts, including the Séguier one. Others have Corbonam or Corbanam. The Foix manuscript has Corban and Corbanam. In chapter VII of the Gospel according to Mark, and in Jerome's Letter to Geruntia on Monogamy: "Corban, which is a gift." The reading of the Pithou manuscript may also be a good one, in which is written "you who, as one bereft of sight, do not look at all." For a little before, Cyprian said that the eyes of that mother were overspread with the darkness of blackness and covered with night. See Cotelier's notes on book II of the Apostolic Constitutions, ch. 36, and Samuel Basnage's Exercitationes in Baronium, p. 597.

[In dominicum] · col 612 In dominicum. Id est in domum in quam Christiani conveniunt ad celebranda mysteria. Constitutio Galerii Maximini pro Christianis apud Rufinum, lib. IX, c. 9: Sed et orationum domos, id est Dominica sua, ut instaurent pro voluntate sua permittimus. Et lib. X, cap. 3, quidam confessor qui vicerat philosophum, ait: Surge et sequere me ad Dominicum et hujus fidei signaculum suscipe. Hieronymus in Chronico: In Antiochia Dominicum quod vocatur aureum aedificari coeptum. Sanctus Hilarius, in extremo libro ad Constan- (continues)

"Into the Lord's house." That is, into the house in which Christians gather to celebrate the mysteries. The edict of Galerius Maximinus in favour of the Christians, in Rufinus, book IX, ch. 9: "We permit them also to restore their houses of prayer, that is, their Lord's houses, as they wish." And in book X, ch. 3, a certain confessor who had overcome a philosopher says: "Rise and follow me to the Lord's house, and receive the seal of this faith." Jerome in the Chronicle: "At Antioch the Lord's house that is called the Golden began to be built." Saint Hilary, at the end of his book to Constan[tius]… (continues)

(printed under page 299)

Page

running head: 611 DIVI CYPRIAN[I ...] (cut off at the right edge of the image)
marginal letters: A ‹ti : Stulte inquit›; B ‹bam, ut vestiaris›; C ‹enim major speretur redditus› (in Baluze's notes); D ‹nam. In capite VII Evangelii› (in Baluze's notes)
old-edition numerals: (none)
other: column begins with the fragment "ti" of a word broken from column 610; last word "nudi-" is broken across the column break (continues "tatis" in col. 612). The headings LECTIONES VARIANTES and STEPH. BALUZII NOTAE run across both columns and are cut off at the right edge; they, the variant readings (a–e) and Baluze's notes (Redditus ... ad Constan-) belong to the page-foot apparatus and are not set here.
other (Q2): Baluze's notes under col 611 are now set above (pass-2 layer). The digits read 3 in "cap. 3" (Varro, Rufinus), "pag. 3" (Salmasius) and "c. 36" (Cotelier) are small and blurred in the lean image (3 or 5); Rufinus X.3 is the known place of the confessor and the philosopher, and the same glyph is read 3 throughout: UNSURE.

PL 4:612

tuae, et collyrio inunge oculos tuos ut videas (Apoc. III, 17, 18). Qui ergo locuples et dives es, eme tibi a Christo aurum ignitum, ut, sordibus tuis tamquam igne decoctis, esse aurum mundum possis, si eleemosynis et justa operatione purgeris. Eme tibi albam vestem, ut qui secundum Adam nudus fueras et horrebas ante deformis, indumento Christi candido vestiaris. Et quae matrona in Ecclesia Christi locuples et dives es, inunge oculos tuos, non stibio diaboli, sed collyrio Christi; ut pervenire ad videndum Deum possis, dum Deum et operibus et moribus promereris.

that is yours, and anoint your eyes with eye-salve, that you may see (Rev. 3:17–18). You, therefore, who are wealthy and rich, buy for yourself from Christ gold refined by fire, so that, your filth being as it were burnt away by fire, you may be pure gold, if you are cleansed by almsgiving and just works. Buy for yourself a white garment, so that you who according to Adam had been naked, and were before shuddering and unsightly, may be clothed with the white raiment of Christ. And you who are a matron in the Church of Christ, wealthy and rich, anoint your eyes, not with the devil's antimony, but with Christ's eye-salve, so that you may be able to come to see God, while you win God's favour both by works and by conduct.

XV. Caeterum, quae talis es, nec operari in Ecclesia potes. Egentem enim et pauperem non vident oculi tui superfusi nigroris tenebris et nocte contecti. Locuples et dives es, et Dominicum celebrare te credis, quae corban omnino non respicis, quae in

XV. Moreover, you who are such cannot even do good works in the Church. For your eyes, overspread with the darkness of blackness and covered by night, do not see the needy and the poor. You are wealthy and rich, and you think that you celebrate the Lord's [Supper], you who do not look at the corban at all, who into

Editors' notes and page, col. 612

Footnotes

(f) ‹anchor: collyrio inunge› · call in col 612

Unge Saris.

"Anoint," Saris.

(printed under page 299)

(g) ‹anchor: matrona … locuples› · call in col 612

Matrona locuples Ar. Saris. Bod. 1, 2, 4.

"A wealthy matron," Ar., Saris., Bod. 1, 2, 4.

(printed under page 299)

(h) ‹anchor: stibio diaboli› · call in col 612

Diaboli deformis Bod. 3.

"Misshapen [one] of the devil," Bod. 3.

(printed under page 299)

(i) ‹anchor: Deum et operibus› · call in col 612

Operibus bonis et moribus Oxon.

"In good works and conduct," Oxon.

(printed under page 299)

(j) ‹anchor: nocte contecti› · call in col 612

Nocte caecati Foss.

"Blinded by night," Foss.

STEPH. BALUZII NOTAE

[Redditus] · col 611 Redditus. Ita scribendum est, non autem reditus. Vox enim redditus descendit a verbo reddo, non a redeo. Varro lib III, de Re rustica, cap. 3: Ut sexaginta eo anno reddiderit ea par villae bis tantum quantum tuus fundus reddit. Hieronymus lib. II, adversus Jovinianum; Pro magnis redditibus paterfamilias exigit. Sanctus Leo papa, Sermone III de Collectis: Quanto enim major speretur redditus de majore semine, potest tamen de exigua satione fructus provenire justitiae. Et tamen Cujacius, lib. IX Observat., cap. 15, scribit reditus, et ita scribendum esse contendit Salmasius ad scriptores Historiae Augustae, pag. 3. Istic apud Cyprianum codex Compendiensis habet divitias.

"Returns" (redditus). So it should be written, and not reditus. For the word redditus comes down from the verb reddo ("I render"), not from redeo ("I return"). Varro, book III, On Agriculture, chapter 3: "So that in that year that pair of farms returned sixty, twice as much as your estate returns." Jerome, book II, Against Jovinian: "The householder demands it in return for great revenues." Saint Leo the pope, Sermon III on the Collections: "For the greater the return hoped for from a greater sowing, yet the fruit of justice can come from a scanty sowing." And yet Cujas, book IX of the Observations, chapter 15, writes reditus, and Saumaise, on the writers of the Augustan History, page 3, contends that it should be written so. At this place in Cyprian the Compiègne manuscript has "riches."

"Of earthly possessions." I do not disapprove the reading of the old editions, "make Christ a partner for yourself from the yield of earthly possessions." Manutius first changed it. The old copies confirm the Manutian edition.

[XIV. — Et miserabilis] · col 611 XIV. — Et miserabilis. Haec desunt in septemdecim libris nostris et in tribus Anglicanis.

XIV. — "And pitiable." These words are missing in seventeen of our books and in three English ones.

[In Ecclesia Christi] · col 611 In Ecclesia Christi. Valde puto ista, quae desunt in antiquis editionibus, in decem codicibus nostris et in quinque Anglicanis, addita vero sunt a Manutio, non debere esse in hoc loco. Non tamen ausus sum expungere, quia ea reperi in undecim vetustis exemplaribus.

"In the Church of Christ." I strongly think that these words, which are missing in the old editions, in ten of our manuscripts and in five English ones, and were in fact added by Manutius, ought not to be in this place. Yet I have not dared to strike them out, because I found them in eleven old copies.

[XV. — Corban] · col 611 XV. — Corban. Ita scriptum vidi in novem codicibus manuscriptis, etiam in Seguieriano. Alii habent Corbonam vel Corbanam. Fuxensis, Corban et Corbanam. In capite VII Evangelii secundum Marcum et in Epistola Hieronymi ad Geruntiam de Monogamia: Corban, quod est donum. Bona quoque potest esse lectio codicis Pithoeani, in quo scriptum est, quae ut orba omnino non respicis. Nam paulo ante Cyprianus dixit matris illius oculos superfusos esse nigroris tenebris et nocte contectos. Vide notas Cotelerii ad librum II Constitutionum Apostolicarum, c. 36, et Samuelis Basnagii Exercitationes in Baronium, p. 597.

XV. — "Corban." I have seen it written so in nine manuscript codices, including the Séguier. Others have "Corbona" or "Corbana." The Foix manuscript: "Corban" and "Corbana." In chapter VII of the Gospel according to Mark and in Jerome's Letter to Geruchia on Monogamy: "Corban, which is a gift." The reading of the Pithou manuscript may also be good, in which is written "which, as one bereaved, you do not regard at all." For a little before Cyprian said that that mother's eyes were overspread with the darkness of blackness and covered with night. See Cotelier's notes on book II of the Apostolic Constitutions, chapter 36, and Samuel Basnage's Exercitationes on Baronius, page 597.

[In dominicum] · col 611–612 In dominicum. Id est in domum in quam Christiani conveniunt ad celebranda mysteria. Constitutio Galerii Maximini pro Christianis apud Rufinum, lib. IX, c. 9: Sed et orationum domos, id est Dominica sua, ut instaurent pro voluntate sua permittimus. Et lib. X, cap. 3, quidam confessor qui vicerat philosophum, ait: Surge et sequere me ad Dominicum et hujus fidei signaculum suscipe. Hieronymus in Chronico: in Antiochia Dominicum quod vocatur aureum aedificari coeptum. Sanctus Hilarius, in extremo libro ad Constantium qui incipit Benignifico, ait de Arianis: Verentur igitur populi judicium; a Dominico ad palatium transeunt. Vide Beveregii annotationes in canonem 15 concilii Ancyrani, et Joannem Stephanum Durantum, lib. I, cap. 1, de Ritibus Ecclesiae catholicae.

"Into the Lord's house." That is, into the house in which Christians gather to celebrate the mysteries. The decree of Galerius Maximinus for the Christians, in Rufinus, book IX, chapter 9: "But we also permit them to restore their houses of prayer, that is, their Lord's houses, as they wish." And in book X, chapter 3, a certain confessor who had overcome a philosopher says: "Rise and follow me to the Lord's house, and receive the seal of this faith." Jerome in the Chronicle: "At Antioch the Lord's house that is called the Golden began to be built." Saint Hilary, at the end of the book to Constantius which begins "Benignifico," says of the Arians: "So they fear the people's judgement; they pass from the Lord's house to the palace." See Beveridge's annotations on canon 15 of the Council of Ancyra, and Jean-Étienne Duranti, book I, chapter 1, On the Rites of the Catholic Church.

[Quoniam vero mentio incidit] · col 612 Quoniam vero mentio incidit viri clarissimi et amantissimi patriae civis, qui fuit persona insignis, ut verbis utar sancti Cypriani, arripienda est ista occasio ad destruendam fabulam quae de eo et Petro Danesio episcopo Vaurensi nuper emersit in republica litteraria. Novus quidam scriptor, testis non satis idoneus, scribit Durantum non esse auctorem operis de Ritibus Ecclesiae catholicae, sed Petrum Danesium episcopum Vaurensem, Durantum porro, qui illud invenerat in bibliotheca Danesii, quam pretio comparaverat, suum fecisse eo jure quo emptores ea sua faciunt quae emunt. Istud vero se accepisse ait hic auctor a Petro Berterio episcopo Montalbanensi, qui ita fando, ut ille ait, audiverat a Joanne Berterio, episcopo Rivensi, patruo suo, intima familiaritate conjuncto cum Danesio et Duranto. Mirum est quam avide haec nova historia excepta est a nonnullis: qui, ut Cicero ait, vulgus ex veritate pauca, ex opinione multa aestimat. Primum illud aequum et rationi prorsus consentaneum esse videtur, ut virum magnae bonaeque famae nemo plagiarium audeat dicere absque certis testimoniis. Istic vero tantum abest ut certa sint testimonia quae opus illud Duranto abjudicant, ut contra omnia concurrant ad illud ei asserendum. Narrationem enim de episcopo Montalbanensi, quae nunc primum post tot annos se exerit, non posse esse veram certum est. Patruus enim ejus Joannes Berterius excessit e vivis anno MDCXX, mense julio. Tum vero episcopus Montalbanensis erat puer XII tantum annorum. Quis vero facile in animum inducere queat puerum istius aetatis colloquia cum patruo miscuisse de tam grandibus materiis et de rebus ita remotis ab usu et ingenio puerorum? Praeterea certum est Danesium, aetate gravem, duobus ante obitum annis secessisse in monasterium sancti Germani de Pratis, ubi obiit et sepultus est. Probabile porro non est voluisse virum doctum divelli se et separari a bibliotheca sua; adeoque existimandum est illam transtulisse in eas aedes in quibus habitare decreverat et ubi revera habitavit. Haec mea opinio confirmatur testimonio Genebrardi, qui in Oratione habita in funere (continues)

But since mention has come up of a most distinguished man, a most patriotic citizen, who was "a notable person," to use Saint Cyprian's words, I must seize this occasion to demolish a tale about him and Pierre Danès, bishop of Lavaur, which has lately surfaced in the republic of letters. A certain new writer, not a sufficiently reliable witness, writes that Duranti is not the author of the work On the Rites of the Catholic Church, but Pierre Danès, bishop of Lavaur; and that Duranti, who had found it in Danès's library, which he had bought, made it his own by the right by which buyers make their own what they buy. This author says he had it from Pierre de Bertier, bishop of Montauban, who, as he says, had heard it in conversation from Jean de Bertier, bishop of Rieux, his paternal uncle, who was joined in close friendship with Danès and Duranti. It is remarkable how eagerly this new story has been taken up by some: for, as Cicero says, the crowd judges few things by the truth and many by opinion. First, it seems fair and wholly in keeping with reason that no one should dare call a man of great and good repute a plagiarist without sure testimony. But here, so far are there sure testimonies taking that work away from Duranti that, on the contrary, everything concurs to assign it to him. For it is certain that the story about the bishop of Montauban, which now first shows itself after so many years, cannot be true. His uncle Jean de Bertier departed this life in the year 1620, in the month of July. At that time the bishop of Montauban was a boy of only twelve years. Who could easily bring himself to believe that a boy of that age had held conversations with his uncle about such weighty matters and about things so remote from the concerns and minds of boys? Moreover, it is certain that Danès, heavy with age, withdrew two years before his death into the monastery of Saint-Germain-des-Prés, where he died and was buried. Nor is it likely that a learned man wished to be torn and separated from his library; and so we must suppose that he moved it into the house in which he had resolved to live and where he did in fact live. This opinion of mine is confirmed by the testimony of Génébrard, who in the Oration delivered at the funeral… (continues)

(printed under page 299)

Page

running head: DIVI CYPRIANI 612 (the left part of the running head is cut off at the image edge)
marginal letters: A tatis tuae, et collyrio; B Locuples et dives es; C ut verbis utar sancti Cypriani (in the Baluze notes, not set); D sint testimonia quae opus illud (in the Baluze notes, not set)
old-edition numerals: 242 after et (operibus et ... moribus)
other: the column begins with "tatis", the second part of a word broken from the column before (nudi-tatis, Apoc. 3:18); the word stands whole at the end of col 611 (joined on receipt), so the part begins at "tuae" and the English at "that is yours". "eleemosynis" is blurred in the image and could be read as "cleemosynis", but it is set as eleemosynis. The Variae lectiones (f to j) and Steph. Baluzii notae at the page foot are not set, for the later pass. No editors' matter appears in the text block.

PL 4:613

Dominicum sine sacrificio venis, quae partem de sacrificio quod pauper obtulit sumis. Intuere in Evangelio viduam praeceptorum coelestium memorem, inter ipsas pressuras et angustias egestatis operantem, in gazophylacium duo quae sola sibi fuerant minuta mittentem: quam cum animadverteret Dominus et videret, non de patrimonio sed de animo opus ejus examinans, et considerans non quantum sed ex quanto dedisset, respondit et dixit: Amen dico vobis quoniam vidua ista plus omnibus misit in dona Dei. Omnes enim isti ex eo quod abundavit illis miserunt in dona Dei, haec autem de inopia sua omnem quemcumque habuit victum misit (Luc. XXI, 3). Multum beata mulier et gloriosa, quae etiam ante diem judicii judicis meruit voce laudari. Pudeat divites sterilitatis atque infidelitatis suae. Vidua, et vidua inops rebus, dives in opere invenitur. Cumque universa quae dantur pupillis et viduis conferantur, dat illa quam oportebat accipere; ut sciamus quae poena sterilem divitem maneat, quando hoc ipso documento operari etiam pauperes debeant. Atque, ut intelligamus haec opera Deo dari et eum quisquis haec faciat Dominum promereri, Christus illud Dei dona appellat, et in dona Dei viduam duos quadrantes misisse significat, ut magis ac magis possit esse manifestum quia qui miseretur pauperis Deum foenerat.

the Lord's [feast] come without a sacrifice, who take a share of the sacrifice which a poor person offered. Look in the Gospel at the widow mindful of the heavenly precepts, doing works of charity amid the very pressures and straits of poverty, casting into the treasury the two mites which alone had been hers: and when the Lord noticed and saw her, weighing her work not by her patrimony but by her disposition, and considering not how much but out of how much she had given, He answered and said: Amen I say to you, that this widow has cast more than all into the gifts of God. For all these have cast into the gifts of God out of what they had in abundance, but she out of her want has cast in all the living that she had (Luke 21:3). A greatly blessed and glorious woman, who even before the day of judgement deserved to be praised by the voice of the Judge. Let the rich be ashamed of their barrenness and unbelief. A widow, and a widow poor in means, is found rich in works. And whereas all things that are given are bestowed on orphans and widows, she gives who ought to have received; so that we may know what penalty awaits the barren rich man, when by this very example even the poor ought to do works of charity. And, that we may understand that these works are given to God and that whoever does them earns the favour of the Lord, Christ calls this "the gifts of God", and signifies that the widow cast two farthings into the gifts of God, so that it may be more and more manifest that he who has pity on the poor lends to God.

XVI. Sed nec illa res, fratres charissimi, a bonis operibus et justis refraenet et revocet Christianum, quod excusari se posse aliquis existimet beneficio

XVI. But neither let this consideration, dearest brothers, restrain and call back a Christian from good and just works, that anyone should think he can be excused by the benefit

Editors' notes and page, col. 613

Footnotes

LECTIONES VARIANTES

(printed under page 300)

(a) ‹anchor: coelestium› · call in col 613

Praeceptorum divinorum Lam. Ebor.

"Of the divine precepts," Lam., Ebor.

(printed under page 300)

(b) ‹anchor: quae sola› · call in col 613

Quaeque sola Saris.

"Quaeque sola" (for "quae sola", "which alone"), Saris.

(printed under page 300)

Sterilitatis atque infelicitatis Ar. Saris. West. Voss. 1. Ebor. Lam. 6. NC. 1, 2. Thu. Foss. Bod. 1, 2, 3.

"Of their barrenness and unhappiness," Ar., Saris., West., Voss. 1, Ebor., Lam. 6, NC. 1, 2, Thu., Foss., Bod. 1, 2, 3.

(printed under page 300)

(d) ‹anchor: dives in opere› · call in col 613

Sic West. Ar. Lam. Ebor. Lin. Bod. 1, 2, 3, 4. In opere larga invenitur Oxon.

So West., Ar., Lam., Ebor., Lin., Bod. 1, 2, 3, 4. "Is found generous in work," Oxon.

(printed under page 300)

(e) ‹anchor: haec opera› · call in col 613

Hanc operam NC. 2.

"This labour," NC. 2.

(printed under page 300)

(f) ‹anchor: Deum foenerat› · call in col 613

Deo foenerat Bod. 1, 2.

"Lends at interest to God," Bod. 1, 2.

(printed under page 300)

STEPH. BALUZII NOTAE

(printed under page 300) [Quoniam vero mentio incidit (continued from page 299)] · col 612 Danesii, paucis diebus post illius abitionem in coelum, ait libros ejus apud haeredes tum fuisse, et neque distractos neque venditos fuisse; tum etiam auctoritate Theveti, qui Danesium familiarissime noverat et ei supervixit. Is autem in elogio ejus sic de lucubrationibus ejus loquitur, ut dicat se sperare eas reperiri inter libros ejus exstantes apud propinquos ejus. Ego certe habeo in mea bibliotheca duos codices manuscriptos quos certum est fuisse olim in bibliotheca Danesii. Denique J. Ang. Papius, qui primus opus de Ritibus Ecclesiae catholicae edidit Romae anno 1591, et Gregorio XIV obtulit, testatur Durantum hoc opus appellasse nocturnas lucubrationes suas, illudque Romam misisse ad cardinalem Pelleveum ut illic excuderetur. Circumfertur praeterea ejusdem Duranti Epistola ad amicum suum Joannem Barreriam, abbatem Fuliensem, e carcere in quem vir optimus a perditis et factiosis hominibus conjectus fuerat scripta, triduo ante miserabilem ejus mortem, in qua eum, qui tum Romae erat, rogat ut quandocumque ipse rebus humanis excesserit, librum suum curet Romae approbari ac deinde typis mandari. An fas est opinari virum gravem, bonum, sapientem, tum morti destinatum et proximum, ita impudentem esse potuisse ut sibi per summam audaciam et injustitiam tribueret opus quod sciret a se non fuisse compositum. Absit ut haec cogitatio intrare possit in caput hominis cui mens sana est. Opinionis hujus seu potius fabulae commenta delebit dies, eamque libentibus animis remittent studiosi veritatis et bonarum litterarum. Gloria Danesii non indiget mendaciis hominum. Vivet in aeternitate temporum, fama rerum. Fuit enim, ut ait illustrissimus praeses Thuanus, homo doctissimus, et qui, quamquam nullis editis scriptis, meruit ut inter doctrina et litteris politioribus praestantes hujus aevi viros numeraretur. Cui accedens Scaevola Sammarthanus in Elogiis Gallorum doctrina illustrium dolet nulla jam superesse tanti ingenii tamque diuturni laboris monumenta.

…of Danès, a few days after his departure to heaven, says that his books were then with his heirs, and had been neither dispersed nor sold; and then also on the authority of Thevet, who knew Danès most intimately and outlived him. He, in his eulogy of him, speaks thus of his studies, saying that he hopes they will be found among his books that survive with his relatives. I myself certainly have in my library two manuscripts which it is certain were once in Danès's library. Finally J. Ang. Papius, who first published the work On the Rites of the Catholic Church at Rome in the year 1591 and presented it to Gregory XIV, testifies that Durant called this work his night studies, and sent it to Rome to Cardinal Pellevé to be printed there. There circulates besides a letter of the same Durant to his friend Jean de la Barrière, abbot of Feuillant, written from the prison into which that excellent man had been cast by abandoned and factious men, three days before his pitiable death, in which he asks him, who was then at Rome, that whenever he himself should depart from human affairs, he would see that his book was approved at Rome and then committed to print. Is it right to suppose that a grave, good and wise man, then destined for death and near to it, could have been so shameless as to claim for himself, with the utmost audacity and injustice, a work which he knew he had not composed? Far be it that such a thought could enter the head of any man of sound mind. Time will wipe out the inventions of this opinion, or rather this fable, and those devoted to truth and to good letters will gladly send it back. The glory of Danès has no need of men's lies. He will live through the eternity of the ages in the fame of his deeds. For he was, as the most illustrious President de Thou says, a most learned man, and one who, though he published no writings, deserved to be numbered among the men of this age outstanding in learning and in the more polished letters. Joining him, Scévole de Sainte-Marthe, in his Eulogies of the Gauls Illustrious for Learning, laments that no monuments now survive of so great a talent and of so long a labour.

[Partem de sacrificio] · col 613 Partem de sacrificio. Vide Petavii diatribam de Poenitentia et Reconciliatione veteris Ecclesiae moribus recepta, cap. 3.

"A share of the sacrifice." See Petau's treatise On Penance and Reconciliation as received by the customs of the ancient Church, ch. 3.

[Meruit voce laudari] · col 613 Meruit voce laudari. Hieronymus in Epistola ad Demetriadem de Virginitate servanda, loquens de sancto Joanne Baptista ait: Ante diem judicii judicis voce laudatus.

"Deserved to be praised by the voice." Jerome, in the Letter to Demetrias on Keeping Virginity, speaking of Saint John the Baptist, says: "Praised by the voice of the Judge before the day of judgement."

[Infidelitatis] · col 613 Infidelitatis. Parum abfuit quin ponerem infelicitatis juxta lectionem veterum editionum, quam confirmant viginti et duo exemplaria nostra et undecim Anglicana. Manutius posuit infidelitatis. Aliter Pamelio visum est.

"Of unbelief." I came near to putting infelicitatis ("unhappiness"), following the reading of the old editions, which twenty-two of our copies and eleven English ones confirm. Manutius put infidelitatis. Pamelius thought otherwise.

[Et vidua inops] · col 613 Et vidua inops. Ita restitui hunc locum ex fide codicis Burgundici et sancti Arnulphi. Caeterum mala non est lectio Gratianopolitani et unius mei, in quibus scriptum est: Vidua et inops non vidua in opere invenitur. Porro vox larga, quam Manutiana editio inseruit, nuspiam reperitur in antiquis exemplaribus nostris neque in Anglicanis.

"And a widow poor." So I have restored this passage on the authority of the Burgundian manuscript and that of Saint Arnulf. Yet the reading of the Grenoble manuscript and of one of mine is not a bad one, in which is written: "A widow and poor, she is found no widow in works." Further, the word larga ("generous"), which the Manutian edition inserted, is found nowhere in our ancient copies nor in the English ones.

(printed under page 300)

Page

running head: 613 LIBER DE OPERE ET ELE (cut off at the image edge; column number blurred, read as 613)
marginal letters: A ‹Dominicum sine sacrificio venis›; B ‹sterilitatis atque infidelitatis suae›; C beside the Lectiones variae at the page foot (near note f), not in the text block; D beside Baluze's note line ‹appellasse nocturnas lucubrationes suas›
old-edition numerals: (none)
other (Q2): Baluze's notes set above (pass-2 layer). The chapter digit in "cap. 3" (Petau) is small and blurred in the lean image (3 or 5): UNSURE.

PL 4:614

filiorum, quando in impensis, spiritalibus Christum cogitare, qui accipere se professus est, debeamus, nec conservos liberis nostris sed Dominum praeferamus, ipso instruente et monente : Qui diligit, inquit, patrem aut matrem super me, non est me dignus ; et qui diligit filium aut filiam super me, non est me dignus (Matth. X, 37). Item in Deuteronomio, ad corroborationem fidei et dilectionem Dei, paria conscripta sunt : Qui dicunt, inquit, patri aut matri, Non novi te, et filios suos non agnoverunt, hi custodierunt praecepta tua, et testamentum tuum servaverunt (Deut. XXXIII, 9). Nam, si Deum toto corde diligimus, nec parentes nec filios Deo praeferre debemus. Quod et Joannes in Epistola sua ponit, charitatem Dei apud eos non esse quos videamus operari in pauperes nolle : Qui habuerit, inquit, substantiam mundi, et viderit fratrem suum desiderantem, et clauserit viscera sua, quomodo charitas Dei manet in illo (Joan. III, 17)? Si enim Deus eleemosynis pauperum foeneratur, et cum datur minimis Christo datur, non est quod quis terrena coelestibus praeferat nec divinis humana praeponat.

of children, since in spiritual expenditures we ought to think of Christ, Who has declared that He receives them, and we should prefer not fellow servants to our children but the Lord, as He Himself instructs and warns: He who loves, He says, father or mother above Me is not worthy of Me; and he who loves son or daughter above Me is not worthy of Me (Matt. 10:37). Likewise in Deuteronomy, for the strengthening of faith and the love of God, similar things are written: Those who say, it says, to father or mother, I do not know you, and have not acknowledged their own sons, these have kept Thy precepts and observed Thy covenant (Deut. 33:9). For if we love God with the whole heart, we ought to prefer neither parents nor children to God. This John too sets down in his Epistle, that the love of God is not in those whom we see unwilling to work for the poor: He who has, he says, the substance of the world, and sees his brother in want, and shuts up his bowels, how does the love of God abide in him (1 John 3:17)? For if God is made a debtor by alms to the poor, and when it is given to the least it is given to Christ, there is no reason why anyone should prefer earthly things to heavenly or set human things before divine.

XVII. Sic vidua illa, in tertio Regnorum libro, cum, in siccitate et fame consumptis omnibus, de modico farre et oleo quod superfuerat fecisset subcinericium panem, quo absumpto moritura cum liberis esset, supervenit Helias, et petiit sibi prius ad edendum dari; tunc quod superfuisset, inde illam cum filiis suis vesci. Nec obtemperare illa dubitavit, aut Heliae filios mater in fame et egestate praeposuit. Fit immo in conspectu

XVII. Thus that widow in the third book of Kingdoms, when, everything having been consumed in drought and famine, she had made a loaf baked under the ashes from the little meal and oil that had remained, and when it was used up she was about to die with her children, Elijah came upon her and asked that it be given to him first to eat, and that then she should eat with her sons from whatever remained. Nor did she hesitate to obey, nor did she, a mother in famine and want, prefer her sons to Elijah. Rather, there is done in the sight

Editors' notes and page, col. 614

Footnotes

(g) ‹anchor: Christum cogitare› · call in col 614

Christo erogare Saris.

"To pay out to Christ," Saris.

(printed under page 300)

(h) ‹anchor: Epistola sua ponit› · call in col 614

Ponit et dicit Saris.

"Sets down and says," Saris.

(printed under page 300)

(i) ‹anchor: fratrem suum desiderantem› · call in col 614

Fratrem egentem West. Desiderantem aliquid Ver.

"His brother in need," West. "Wanting something," Ver.

(printed under page 300)

(j) ‹anchor: viscera sua, quomodo› · call in col 614

Viscera sua, ab eo West. Voss. 2. Pem. Foss.

"His heart, from him," West., Voss. 2, Pem., Foss.

(printed under page 300)

(k) ‹anchor: quomodo charitas› · call in col 614

Quomodo poterit Ver.

"How will [the charity of God] be able," Ver.

(printed under page 300)

(l) ‹anchor: subcinericium panem› · call in col 614

Cineritium Ver. Bod. 1, 2. 4.

"Ash-baked," Ver., Bod. 1, 2, 4.

(printed under page 300)

(m) ‹anchor: sibi prius› · call in col 614

Sibi cibum prius Bod. 1.

"Food for himself first," Bod. 1.

STEPH. BALUZII NOTAE

(continued) · col 613–614

Danesii, paucis diebus post illius abitionem in coelum, ait libros ejus apud haeredes tum fuisse, et neque distractos neque venditos fuisse; tum etiam auctoritate Theveti, qui Danesium familiarissime noverat et ei supervixit. Is autem in elogio ejus sic de lucubrationibus ejus loquitur, ut dicat se sperare eas reperiri inter libros ejus exstantes apud propinquos ejus. Ego certe habeo in mea bibliotheca duos codices manuscriptos quos certum est fuisse olim in bibliotheca Danesii. Denique J. Ang. Papius, qui primus opus de Ritibus Ecclesiae catholicae edidit Romae anno 1591, et Gregorio XIV obtulit, testatur Durantum hoc opus appellasse nocturnas lucubrationes suas, illudque Romam misisse ad cardinalem Pelleveum ut illic excuderetur. Circumfertur praeterea ejusdem Duranti Epistola ad amicum suum Joannem Barreriam, abbatem Fuliensem, e carcere in quem vir optimus a perditis et factiosis hominibus conjectus fuerat scripta, triduo ante miserabilem ejus mortem, in qua eum, qui tum Romae erat, rogat ut quandocumque ipse rebus humanis excesserit, librum suum curet Romae approbari ac deinde typis mandari. An fas est opinari virum gravem, bonum, sapientem, tum morti destinatum et proximum, ita impudentem esse potuisse ut sibi per summam audaciam et injustitiam tribueret opus quod sciret a se non fuisse compositum. Absit ut haec cogitatio intrare possit in caput hominis cui mens sana est. Opinionis hujus seu potius fabulae commenta delebit dies, eamque libentibus animis remittent studiosi veritatis et bonarum litterarum. Gloria Danesii non indiget mendaciis hominum. Vivet in aeternitate temporum, fama rerum. Fuit enim, ut ait illustrissimus praeses Thuanus, homo doctissimus, et qui, quamquam nullis editis scriptis, meruit ut inter doctrina et litteris politioribus praestantes hujus aevi viros numeraretur. Cui accedens Scaevola Sammarthanus in Elogiis Gallorum doctrina illustrium dolet nulla jam superesse tanti ingenii tamque diuturni laboris monumenta.

(continued) …of Danès, a few days after his departure to heaven, says that his books were then with his heirs and had been neither dispersed nor sold; and it is confirmed also by the authority of Thevet, who knew Danès most intimately and outlived him. In his eulogy of him Thevet speaks thus of his writings: he says he hopes they will be found among his books, which survive with his relatives. I certainly have in my library two manuscript codices which were certainly once in Danès's library. Finally, J. Ang. Papius, who first published the work On the Rites of the Catholic Church at Rome in 1591 and presented it to Gregory XIV, testifies that Duranti called this work his "night studies," and sent it to Rome to Cardinal Pellevé to be printed there. There circulates, moreover, a Letter of the same Duranti to his friend Jean de la Barrière, abbot of Feuillans, written from the prison into which that excellent man had been thrown by abandoned and factious men, three days before his pitiable death, in which he asks him, who was then at Rome, that whenever he himself departed this life he would see to it that his book was approved at Rome and then committed to print. Is it right to suppose that a grave, good and wise man, then marked for death and near it, could have been so shameless as to claim for himself, with the utmost audacity and injustice, a work he knew he had not composed? Far be it that such a thought could enter the head of anyone of sound mind. Time will wipe out the fictions of this opinion, or rather tale, and lovers of truth and good letters will gladly let it go. Danès's glory does not need men's lies. It will live through the eternity of time by the fame of his deeds. For he was, as the most illustrious President de Thou says, "a most learned man, and one who, though he published no writings, deserved to be numbered among the men of this age eminent in learning and the finer letters." Agreeing with him, Scévole de Sainte-Marthe, in the Eulogies of Frenchmen Illustrious for Learning, laments that "no monuments now survive of so great a mind and of labour so long."

[Partem de sacrificio] · col 614 Partem de sacrificio. Vide Petavii diatribam de Poenitentia et Reconciliatione veteris Ecclesiae moribus recepta, cap. 3.

"A share of the sacrifice." See Petau's treatise On Penance and Reconciliation as received in the customs of the ancient Church, chapter 3.

[Meruit voce laudari] · col 614 Meruit voce laudari. Hieronymus in Epistola ad Demetriadem de Virginitate servanda, loquens de sancto Joanne Baptista ait: Ante diem judicii judicis voce laudatus.

[Infidelitatis] · col 614 Infidelitatis. Parum abfuit quin ponerem infelicitatis juxta lectionem veterum editionum, quam confirmant viginti et duo exemplaria nostra et undecim Anglicana. Manutius posuit infidelitatis. Aliter Pamelio visum est.

"Of unbelief." I very nearly put "of unhappiness," following the reading of the old editions, which twenty-two of our copies and eleven English ones confirm. Manutius put "of unbelief." Pamelius judged otherwise.

[Et vidua inops] · col 614 Et vidua inops. Ita restitui hunc locum ex fide codicis Burgundici et sancti Arnulphi. Caeterum mala non est lectio Gratianopolitani et unius mei, in quibus scriptum est: Vidua et inops non vidua in opere invenitur. Porro vox larga, quam Manutiana editio inseruit, nuspiam reperitur in antiquis exemplaribus nostris neque in Anglicanis.

"And a widow poor." I restored this passage so on the authority of the Burgundian manuscript and that of Saint-Arnulf. But the reading of the Grenoble manuscript and one of mine is not bad, in which is written: "A widow and poor is found no widow in work." Further, the word "generous," which the Manutian edition inserted, is found nowhere in our ancient copies nor in the English ones.

[XVI. — Nec conservos] · col 614 XVI. — Nec conservos. Codex Compendiensis: Nec servos aut liberos nostros Domino praeferamus

XVI. — "Nor our fellow servants." The Compiègne manuscript: "Nor let us prefer our slaves or our children to the Lord."

(printed under page 300)

Page

running head: [DE O]PERE ET ELEEMOSYNIS. 614 (left part of the running head cut off at the image edge)
marginal letters: A ‹filiorum, quando in impensis›; B ‹habuerit, inquit, substantiam mundi›; C ‹Sibi cibum prius Bod. 1› (in the variants at the page foot); D ‹Meruit voce laudari› (in Baluze's notes at the page foot)
old-edition numerals: (none)
other: last word "con" (con-[spectu?]) continues in the next column; no hyphen is clearly visible in the image, set as con-. The full-width headings "[LEC]TIONES VARIANTES" and "[STE]PH. BALUZII NOTAE" are cut off at the left edge and are not set. The variants (g–m) and Baluze's notes at the page foot are not set (later pass). Scripture reference printed "(Joan. III, 17)" without "I"; rendered as 1 John 3:17.

PL 4:615

Dei quod Deo placeat; prompte ac libenter quod petebatur offertur; nec de abundantia portio, sed de modico totum datur, et esurientibus liberis alter prius pascitur, neque in penuria et fame cibus ante quam misericordia cogitatur; ut, dum in opere salutari carnaliter vita contemnitur, spiritaliter anima servetur. Helias itaque typum Christi gerens, et quod ille pro misericordia vicem singulis reddat ostendens, respondit et dixit: Haec dicit Dominus: Fidelia farris non deficiet, et capsaces olei non minuetur usque in diem quo dabit Dominus imbrem super terram (I Reg. XVII, 14). Secundum divinae pollicitationis fidem multiplicata sunt viduae et cumulata quae praestitit, et operibus justis, ac misericordiae meritis augmenta et incrementa sumentibus, farris et olei vasa completa sunt. Nec filiis abstulit mater quod Heliae dedit, sed magis contulit filiis quod benigne et pie fecit. Et illa nondum Christum sciebat, nondum praecepta ejus audierat, non cruce et passione ejus redempta, cibum et potum pro sanguine rependebat; ut ex hoc appareat quantum in Ecclesia peccet qui, se et filios Christo anteponens, divitias suas servat, nec patrimonium copiosum cum indigentium paupertate communicat.

of God, what is pleasing to God; promptly and willingly what was asked is offered; nor is a portion given out of abundance, but the whole out of a little, and while her children are hungry another is fed first, nor in want and hunger is food thought of before mercy; so that, while in a saving work life is despised in the flesh, the soul may be preserved in the spirit. Elijah therefore, bearing the type of Christ, and showing that He renders to each a return for mercy, answered and said: Thus says the Lord: The jar of meal shall not fail, and the flask of oil shall not be diminished, until the day on which the Lord will give rain upon the earth (1 Kgs. 17:14). In accordance with the faithfulness of the divine promise, the things which the widow supplied were multiplied and heaped up, and, as her just works and the merits of her mercy took on increase and growth, the vessels of meal and oil were filled. Nor did the mother take away from her sons what she gave to Elijah, but rather she conferred upon her sons what she did kindly and dutifully. And she did not yet know Christ, had not yet heard His precepts, had not been redeemed by His cross and passion, yet she was repaying food and drink in return for blood; so that from this it may appear how greatly he sins in the Church who, setting himself and his children before Christ, keeps his riches, and does not share his abundant patrimony with the poverty of the needy.

XVIII. Sed enim multi sunt in domo liberi, et retardat te numerositas filiorum quominus largiter bonis operibus insistas. Atqui hoc ipso operari amplius debes quo multorum pignorum pater es. Plures sunt pro quibus Dominum depreceris; multorum delicta redimenda sunt, multorum purgandae conscientiae, multorum animae liberandae. Ut in hac vita saeculari

XVIII. But indeed there are many children in your house, and the number of your sons holds you back from applying yourself generously to good works. And yet by this very fact you ought to work the more, that you are the father of many pledges. There are more for whom you must entreat the Lord; the sins of many must be redeemed, the consciences of many cleansed, the souls of many set free. As in this worldly life

Editors' notes and page, col. 615

Footnotes

LECTIONES VARIANTES

(printed under page 301)

(a) ‹anchor: opere salutari› · call in col 615

In opere spiritali Saris.

"In spiritual work," Saris.

(printed under page 301)

(b) ‹anchor: Fidelia farris› · call in col 615

Hydria farinae Saris. Minuet Ver.

"The jar of meal," Saris. "Will lessen," Ver.

(printed under page 301)

Praestitit in operibus justis Bod. 1. 4.

"Supplied in just works," Bod. 1, 4.

(printed under page 301)

(d) ‹anchor: quod benigne› · call in col 615

Contulit quod benigne Bod. 1.

"Conferred what kindly," Bod. 1.

(printed under page 301)

Page

running head: 615 DIVI CYPRIANI (cut off at the right edge of the image)
marginal letters: A ‹spectu Dei quod Deo placeat›; B ‹vasa completa sunt. Nec filiis›; C ‹tiae, multorum animae liberandae›; D ‹ginitate servanda (beside Baluze's notes, not the text)›
old-edition numerals: 243 after ‹gerens›

PL 4:616

alendis sustinendisque pignoribus, quo major est numerus, hoc major et sumptus est, ita et in vita spiritali atque coelesti, quo amplior fuerit pignorum copia, esse et operum debet major impensa. Sic et Job sacrificia numerosa pro liberis offerebat; quantusque erat in domo pignorum numerus, tantus dabatur Deo et numerus hostiarum. Et quoniam quotidie deesse non potest quod peccetur in conspectu Dei, sacrificia quotidiana non deerant, quibus possent peccata tergeri. Probat Scriptura divina dicens: Job homo verus et justus habuit filios septem et filias tres, et emundabat illos offerens pro eis hostias Deo secundum numerum illorum, et pro peccatis eorum vitulum unum (Job I, 2, 5). Si ergo vere filios tuos diligis, si eis exhibes plenam et paternam dulcedinem charitatis, operari magis debes, ut filios tuos Deo justa operatione commendes.

in feeding and supporting children, the greater their number, the greater also is the expense, so also in the spiritual and heavenly life, the more ample the abundance of children has been, the greater ought to be the outlay of works as well. So Job too offered numerous sacrifices for his children; and as great as was the number of children in the house, so great also was the number of victims given to God. And since it cannot be lacking daily that sin is committed in the sight of God, daily sacrifices were not lacking by which the sins could be wiped away. Divine Scripture proves it, saying: Job, a true and righteous man, had seven sons and three daughters, and he cleansed them, offering victims for them to God according to their number, and for their sins one calf (Job 1:2, 5). If therefore you truly love your children, if you show them the full and fatherly sweetness of love, you ought all the more to do works, so that you may commend your children to God by righteous working.

XIX. Nec eum liberis tuis cogites patrem qui et temporarius et infirmus est, sed illum pares qui aeternus et firmus filiorum spiritalium pater est. Illi assigna facultates tuas quas haeredibus servas. Ille sit liberis tuis tutor, ille curator, ille contra omnes injurias saeculares divina majestate protector. Patrimonium Deo creditum nec respublica eripit, nec fiscus invadit, nec calumnia aliqua forensis evertit. In tuto haereditas ponitur quae Deo custode servatur. Hoc est charis pignoribus in posterum providere, hoc est futuris haeredibus paterna pietate consulere secundum fidem Scripturae sanctae dicentis: Junior fui, et senui, et non vidi justum derelictum, neque semen ejus egens pane. Tota die miseretur et foenerat, et semen

XIX. Do not think of him as father to your children who is both temporary and weak, but procure for them that One who is the eternal and steadfast Father of spiritual children. Assign to Him your resources which you are keeping for your heirs. Let Him be guardian to your children, let Him be their trustee, let Him be their protector by His divine majesty against all worldly injuries. A patrimony entrusted to God neither the state seizes, nor the treasury invades, nor any lawsuit of the courts overturns. An inheritance is placed in safety which is kept with God as its guardian. This is to provide for dear children for the future, this is to take thought for future heirs with fatherly devotion, according to the faith of holy Scripture, which says: I have been young, and I have grown old, and I have not seen the righteous man forsaken, nor his seed in need of bread. All the day long he has mercy and lends, and the seed

Editors' notes and page, col. 616

Footnotes

(e) ‹anchor: alendis sustinendisque› · call in col 616

Alendis sustentandisque Saris.

"For feeding and sustaining," Saris.

(printed under page 301)

(f) ‹anchor: Probat Scriptura› · call in col 616

Probat hoc West.

"Proves this," West.

(printed under page 301)

(g) ‹anchor: Nec eum liberis› · call in col 616

Nec te liberis Saris. Voss. 1.

"Nor you with [your] children," Saris., Voss. 1.

(printed under page 301)

(h) ‹anchor: infirmus est› · call in col 616

Infirmus es Saris. Voss. 1.

"You are weak," Saris., Voss. 1.

(printed under page 301)

(i) ‹anchor: sed illum› · call in col 616

Patrem add. Oxon.

Oxon. adds "Father."

(printed under page 301)

(j) ‹anchor: Deo creditum› · call in col 616

Deo credentium Ar. Bod. 1, 2. 4. Lam. Nec fur rapit Voss. 2.

"Of those who trust God," Ar., Bod. 1, 2, 4, Lam. "Nor does a thief seize it," Voss. 2.

(printed under page 301)

(k) ‹anchor: Junior fui› · call in col 616

Juvenior fui Bod. 1. Saris.

"I have been younger," Bod. 1, Saris.

(printed under page 301)

(l) ‹anchor: egens pane› · call in col 616

Quaerens panem Saris. West. Ar. Bod. 1, 2, 3, 4.

"Seeking bread," Saris., West., Ar., Bod. 1, 2, 3, 4.

STEPH. BALUZII NOTAE

[XVII. — Fidelia farris] · col 615 XVII.—Fidelia farris. Codex Lamonii fiala. Pithoeanus, hydria farinae non deficiet et vas olei non minuetur. Ita etiam ferme in c. XVII l. III Regnorum. Vide sanctum Ambrosium l. II Officiorum, c. 4, et l. III, c. 1.

XVII. — "The jar of meal." The Lamoignon manuscript: "phial." The Pithou: "the pitcher of meal shall not fail and the vessel of oil shall not be lessened." So too, nearly, in chapter XVII of book III of Kings. See Saint Ambrose, book II On Duties, chapter 4, and book III, chapter 1.

[Capsaces olei] · col 615 Capsaces olei. Prosper, seu quis alius, l. II de Promissionibus et Praedictionibus Dei, cap. 29: Capsaces olei non minuetur. Hieronymus in Epistola ad Furiam de Viduitate servanda: Farina seritur, et olei capsaces invenitur. Item in Epistola ad Eustochium de Virginitate servanda: Mirum in modum capsace completo. Sulpitius Severus lib. I sacrae Historiae loquens de historia Heliae: Inde, admonitus a Domino, Sareptae oppidum petiit, ad mulierem viduam divertit. Cumque ab ea esuriens cibum peteret, illa causari non esse sibi nisi pusillum farris et pusillum olei, quo absumpto, una cum filiis mortem exspectaret, etc.

"The cruse of oil." Prosper, or whoever else, book II On the Promises and Predictions of God, chapter 29: "The cruse of oil shall not be lessened." Jerome in the Letter to Furia on Keeping Widowhood: "Meal is sown, and a cruse of oil is found." Likewise in the Letter to Eustochium on Keeping Virginity: "the cruse being wonderfully filled." Sulpicius Severus, book I of the Sacred History, speaking of the story of Elijah: "Then, warned by the Lord, he made for the town of Sarepta and turned aside to a widow woman. And when, being hungry, he asked her for food, she pleaded that she had only a little meal and a little oil, and that when it was used up she was awaiting death together with her sons," etc.

[XVIII. — Animae liberandae] · col 615 XVIII. — Animae liberandae. Quidam libri veteres et quaedam editiones habent redimendae.

XVIII. — "Souls to be set free." Some old books and some editions have "to be redeemed."

[Tergeri] · col 615–616 Tergeri. Sic habent antiquae editiones, etiam Manutiana, et omnes fere libri veteres. Et sic omnino legendum esse monuit Erasmus. Recte. Nam supra Epist. VIII, pag. 17: Vos vestra laetitia tergeatis. Varro lib. III de Re rustica, cap. 5: Et eum potius per canales angustos serpere quo facile extergeri possint. Cato, cap. II de Re rustica: Fossas veteres tergeri. Columella, lib. VI, cap. 9: Tum etiam convenit spongia labra detergeri. Lucretius, lib. IV: Certe jaci et tergeri multa videmus. Item lib. VI: Aridus unde aures terget sonus ille. Horatius lib. II Carm., Sat. 2: Hoc potius quam gallina tergere palatum. Idem lib. I Carm., Od. 7: Albus ut obscuri deterget nubila coeli / Saepe notus. Juvenalis Sat. V: Sed et mox pocula torques / Saucius et rubra deterget vulnera mappa. Et Sat. 14: Vasa aspera tergeat alter. Silius Italicus lib. II: Quoniam data copia longum / Detergere situm ferro. Q. Curtius, l. X: Abstergerique invicem remi. Apuleius in Apologia: Continuatio etiam iterati laboris omnem gratiam corpore deterget, habitudinem tenuat. Symmachus, lib. VI, Epist. 73: Laetitia tergeat nubem praesentis iracundiae, et alibi saepe apud hunc auctorem.

"To be wiped." So the old editions have it, including the Manutian, and almost all the old books. And Erasmus advised that it should certainly be read so. Rightly. For above, Letter VIII, page 17: "May you wipe [it] away with your joy." Varro, book III On Agriculture, chapter 5: "And rather that it should creep through narrow channels, so that they can easily be wiped clean." Cato, chapter II On Agriculture: "that the old ditches be cleaned." Columella, book VI, chapter 9: "Then also it is fitting that the lips be wiped with a sponge." Lucretius, book IV: "Certainly we see many things thrown and wiped." Likewise book VI: "whence that dry sound scrapes the ears." Horace, book II (of the Satires, as printed "Carm."), Satire 2: "rather than a hen to tickle the palate." The same, book I of the Odes, Ode 7: "As the clear south wind often wipes the clouds from a dark sky." Juvenal, Satire V: "But soon too you hurl the cups, wounded, and wipe your wounds with a red napkin." And Satire 14: "Let another wipe the rough vessels." Silius Italicus, book II: "Since the chance was given to wipe the long rust from the sword." Q. Curtius, book X: "And the oars were wiped in turn." Apuleius in the Apology: "The continuance of repeated labour also wipes all grace from the body and thins its condition." Symmachus, book VI, Letter 73: "Let joy wipe away the cloud of present anger," and often elsewhere in this author.

[XIX. — Egens pane] · col 616 XIX. — Egens pane. Plures libri veteres habent quaerens panem. Ita etiam editio Vulgata.

XIX. — "In want of bread." Several old books have "seeking bread." So too the Vulgate edition.

[Foenerat] · col 616 Foenerat. Ita posteriores editiones et plerique libri (continues)

"Lends." So the later editions and most books… (continues)

(printed under page 301)

Page

running head: [...]DIVI CYPRIANI 616 (left part cut off at image edge)
marginal letters: A ‹culari alendis sustinendisque›; B ‹ritatis, operari magis debes›; C ‹ejus egens pane›; D ‹Albus ut obscuri deterget› (in the Baluze notes at the page foot)
old-edition numerals: (none)
other: column begins with the fragment "culari", the tail of saeculari broken from col. 615; the word stands whole at the end of col 615 (joined on receipt), so the part begins at "alendis". Column ends with "se-" broken across the column break (semen, set whole here). "temporarius" appears printed with a stray grave accent (tèmporarius), taken as a type blemish and set without it. The page-foot headings LECTIONES VARIANTES and PH. BALUZII NOTAE run across both columns and, with the variants and notes beneath them, are not set (apparatus for a later pass). No editors' matter in the text block.

PL 4:617

ejus in benedictione est (Psal. XXXVI, 25). Et iterum: Qui conversatur sine vituperatione in justitia, beatos post se filios relinquet (Prov. XX, 7). Praevaricator itaque et proditor pater es, nisi filiis tuis fideliter consulas, nisi conservandis eis religiosa et vera pietate prospicias. Qui studes terreno magis quam coelesti patrimonio, filios tuos diabolo magis commendare quam Christo, bis delinquis et geminum ac duplex crimen admittis, et quod non praeparas filiis tuis Dei patris auxilium, et quod doces filios patrimonium plus amare quam Christum.

of him is in blessing (Ps. 36:25). And again: He who conducts himself without reproach in righteousness will leave blessed sons behind him (Prov. 20:7). You are therefore a false and treacherous father unless you faithfully take thought for your sons, unless you provide for their preservation with religious and true piety. You who are more zealous for an earthly than for a heavenly patrimony, more zealous to commend your sons to the devil than to Christ, sin twice and commit a twin and double crime: both because you do not prepare for your sons the help of God the Father, and because you teach your sons to love their patrimony more than Christ.

XX. Esto potius liberis tuis pater talis qualis Tobias exstitit. Da utilia et salutaria praecepta pignoribus qualia ille filio dedit; manda filiis tuis quod et ille filio mandavit dicens: Et nunc, fili, mando tibi, servi Deo in veritate, et fac coram illo quod illi placet; et filiis tuis manda ut faciant justitiam et eleemosynas, et sint memores Dei, et benedicant nomen ejus omni tempore (Tob. XIV, 10, 11). Et iterum: Omnibus diebus vitae tuae, fili dilectissime, Deum in mente habe, et noli praeterire praecepta ejus. Justitiam fac omnibus diebus vitae tuae, et noli ambulare viam iniquitatis; quoniam agente te ex veritate, erit respectus operum tuorum Ex substantia tua fac eleemosynam, et noli avertere faciem tuam ab ullo paupere. Ita fiet ut nec a te avertatur facies Dei. Prout habueris, fili, sic fac. Si tibi fuerit copiosa substantia, plus ex illa fac eleemosynam: si exiguum habueris, ex hoc ipso exiguo communica. Et ne timueris cum facis eleemosynam; praemium enim bonum reponis tibi in diem necessitatis, quia eleemosyna a morte liberat, et non patitur ire in gehennam. Munus bonum est eleemosyna omnibus qui faciunt eam coram summo Deo (Tob. IV, 2-16).

XX. Be rather to your children such a father as Tobias was. Give useful and salutary precepts to your offspring, such as he gave to his son; command your sons what he too commanded his son, saying: And now, son, I command you: serve God in truth, and do before Him what pleases Him; and command your sons to do righteousness and almsgiving, and to be mindful of God, and to bless His name at all times (Tob. 14:10–11). And again: All the days of your life, most beloved son, keep God in mind, and do not pass over His precepts. Do righteousness all the days of your life, and do not walk the way of iniquity; for if you act in truth, there will be regard for your works. From your substance give alms, and do not turn your face away from any poor man. So it will come about that the face of God is not turned away from you either. As you have, son, so do. If you have abundant substance, give more alms out of it; if you have little, share out of that very little. And do not be afraid when you give alms; for you are laying up a good reward for yourself against the day of necessity, because almsgiving delivers from death and does not allow one to go into Gehenna. Almsgiving is a good gift to all who perform it before the most high God (Tob. 4:2–16).

XXI. Quale munus est, fratres charissimi, cujus editio Deo spectante celebratur! Si in gentilium munere grande et gloriosum videtur proconsules vel imperatores habere praesentes, et apparatus ac sumptus apud munerarios major est ut possint placere majoribus, quanto illustrior muneris ét major est gloria Deum et Christum spectatores habere! Quanto

XXI. What a show is this, dearest brethren, whose presentation is celebrated with God as spectator! If at a show of the gentiles it seems a great and glorious thing to have proconsuls or emperors present, and the preparation and expense on the part of the givers of shows is greater so that they may be able to please their superiors, how much more illustrious and greater is the glory of the show to have God and Christ as spectators! How much

Editors' notes and page, col. 617

Footnotes

LECTIONES VARIANTES

(printed under page 302)

(a) ‹anchor: in benedictione est› · call in col 617

Benedictione erit Bod. 1, 3.

"Will be in blessing," Bod. 1, 3.

(printed under page 302)

(b) ‹anchor: in justitia› · call in col 617

Vituperatione et injuria Saris.

"With reproach and injury," Saris.

(printed under page 302)

Diabolo mavis Pem. Voss. 2.

"You prefer the devil," Pem., Voss. 2.

(printed under page 302)

(d) ‹anchor: doces filios› · call in col 617

Sic Bod. 1, 2, 3, 4. Spir. Vet. innom. Voss. 1. Lam. Ebor. Filiis Rigalt.

So Bod. 1, 2, 3, 4, Spir., an unnamed old [edition or manuscript], Voss. 1, Lam., Ebor. "To the sons," Rigalt(ius).

(printed under page 302)

(e) ‹anchor: ire in gehennam› · call in col 617

Sic. In West. Ar. Ben. Pem. NC. 2. Saris. Voss. 2. Lam. Bod. 1, 2, 3, 4. Ver. Gehennam Imp.

So. "Into" (in), West., Ar., Ben., Pem., NC. 2, Saris., Voss. 2, Lam., Bod. 1, 2, 3, 4, Ver. "Gehenna" (without the preposition), Imp.

(printed under page 302)

(f) ‹anchor: cujus editio› · call in col 617

Cujus praebitio Bod. 1.

"Whose provision," Bod. 1.

(printed under page 302)

Page

running head: 617 LIBER DE OPERE ET EL[...] (cut off at the image edge)
marginal letters: A men ejus in benedictione est; B Deo in veritate, et fac coram illo; C a morte liberat, et non patitur; D beside the Lectiones variae at the page foot (f Cujus praebitio), not beside the text
old-edition numerals: 244 after manda
other: misprints set as printed: no full stop after "operum tuorum" before "Ex substantia"; accented "ét" in "muneris ét major"

PL 4:618

istic et apparatus uberior et sumptus largior exhibendus est ubi ad spectaculum conveniunt coelorum Virtutes, conveniunt Angeli omnes, ubi munerario non quadriga vel consulatus petitur, sed vita aeterna praestatur, nec captatur inanis et temporarius favor vulgi, sed perpetuum praemium regni coelestis accipitur!

richer must the display be there, and more lavish the outlay presented, where the Powers of the heavens assemble for the spectacle, where all the Angels assemble, where for the giver of the show it is not a four-horse chariot or a consulship that is sought, but eternal life that is bestowed, nor is the empty and fleeting favour of the crowd courted, but the perpetual reward of the heavenly kingdom is received!

XXII. Atque, ut pigros et steriles et cupiditate nummaria nihil circa fructum salutis operantes magis pudeat, ut plus conscientiam sordidam dedecoris ac turpitudinis suae rubor caedat, ponat unusquisque ante oculos suos diabolum cum servis suis, id est cum populo perditionis ac mortis, in medium prosilire, plebem Christi, praesente et judicante ipso, comparationis examine provocare dicentem: « Ego pro istis quos mecum vides nec alapas accepi, nec flagella sustinni, nec crucem pertuli, nec sanguinem fudi, nec familiam meam pretio passionis et cruoris redemi; sed nec regnum illis coeleste promitto, nec ad paradisum restituta immortalitate denuo revoco; et munera mihi quam pretiosa, quam grandia, quam nimio et longo labore quaesita, sumptuosissimis apparatibus comparant; rebus suis vel obligatis in muneris comparatione vel venditis; ac nisi editio honesta successerit, conviciis ac sibilis ejiciuntur, et furore populari nonnumquam pene lapidantur. Tuos tales munerarios, Christe, demonstra, illos divites, illos copiosis opibus affluentes, an in Ecclesia praesidente et spectante te ejusmodi munus edant, oppignoratis vel distractis rebus suis, immo ad coelestes thesauros mutata in melius possessione translatis. In istis muneribus meis caducis atque terrenis nemo pascitur, nemo vestitur, nemo cibi alicujus aut potus solatio sustinetur. Cuncta inter furorem edentis et spectantis errorem prodiga et stulta voluptatum frustrantium vanitate depereunt. Illic in pauperibus tuis tu vestiris et pasceris, tu aeternam vitam operantibus polliceris; et vix tui meis pereuntibus adaequantur. qui a te divinis mercedibus et praemiis coelestibus honorantur.

XXII. And, so that the sluggish and the barren, who through greed for money do nothing towards the fruit of salvation, may be the more ashamed, so that the blush of disgrace and baseness may strike their sordid conscience the more, let each one set before his eyes the devil with his servants, that is, with the people of perdition and death, leaping forth into the midst and, with Christ Himself present and judging, challenging the people of Christ to a trial by comparison, saying: « I, for these whom you see with me, neither received blows, nor endured scourges, nor bore the cross, nor shed blood, nor redeemed my household at the price of suffering and gore; nor indeed do I promise them a heavenly kingdom, nor do I call them back again to paradise with immortality restored; and yet what precious, what great gifts, sought with what excessive and long labour, they provide for me with most costly displays, their property either pledged or sold to furnish the show; and unless a creditable exhibition has followed, they are driven out with abuse and hissing, and are sometimes almost stoned by the fury of the populace. Show, O Christ, such givers of shows of Yours, those rich men, those abounding in plentiful wealth, whether in the Church, with You presiding and looking on, they put on a show of this kind, their property pledged or sold off, or rather transferred to heavenly treasures, their possession changed for the better. In these shows of mine, perishable and earthly, no one is fed, no one is clothed, no one is sustained by the comfort of any food or drink. Everything, amid the frenzy of the giver and the delusion of the spectator, perishes in the prodigal and foolish vanity of deceiving pleasures. There, in Your poor, You are clothed and fed, You promise eternal life to those who labour; and scarcely are Yours made equal to mine who perish. who are honoured by You with divine wages and heavenly rewards.

Editors' notes and page, col. 618

Footnotes

(g) ‹anchor: regni coelestis› · call in col 618

Ac coeleste regnum Lin.

"And the heavenly kingdom," Lin.

(printed under page 302)

(h) ‹anchor: rubor caedat› · call in col 618

Rubor accedat Pem. Voss. 1.

"Let shame be added," Pem., Voss. 1.

(printed under page 302)

(i) ‹anchor: cum servis suis› · call in col 618

Diabolum cum angelis Voss. 1.

"The devil with his angels," Voss. 1.

(printed under page 302)

(j) ‹anchor: plebem Christi› · call in col 618

Christo praesente Voss. 1. Lam. Bod. 1, 3, 4.

"Christ being present," Voss. 1, Lam., Bod. 1, 3, 4.

(printed under page 302)

(k) ‹anchor: honesta successerit› · call in col 618

Accesserit Saris.

"Has been added," Saris.

(printed under page 302)

(l) ‹anchor: illos divites› · call in col 618

Demonstra, divites Ar. West. Lam. Ebor. Saris. Bod. 1, 2, 3, 4.

"Show, rich men," Ar., West., Lam., Ebor., Saris., Bod. 1, 2, 3, 4.

(printed under page 302)

(m) ‹anchor: meis pereuntibus› · call in col 618

Meis perdentibus Ar. West. Bod. 4. Ver. Corb. Man. Mor.

"With mine who squander," Ar., West., Bod. 4, Ver., Corb., Man., Mor.

STEPH. BALUZII NOTAE

(continued) · col 617

veteres. Aliae editiones et liber Psalmorum vulgatus commodat. Sic etiam editio Anglicana.

(continued) …old [books]. Other editions and the common book of Psalms: "lends." So too the English edition.

[XXI. — Imperatores habere praesentes] · col 617 XXI. — Imperatores habere praesentes. Supra Epist. VIII, pag. 17, Christus dicitur adfuisse certamini martyrum. Cassianus lib. VI, cap. 9: Dominus pugnam certaminis nostri jugiter spectat. Auctor Epistolae ad Demetriadem, inter opera sancti Hieronymi: Huic tanto spectaculo vide quem animum, quam debeas afferre virtutem, et certaminis magnitudinem de spectantium dignitate metire.

XXI. — "To have emperors present." Above, Letter VIII, page 17, Christ is said to have been present at the contest of the martyrs. Cassian, book VI, chapter 9: "The Lord continually watches the fight of our contest." The author of the Letter to Demetrias, among the works of Saint Jerome: "See what spirit, what courage you must bring to so great a spectacle, and measure the greatness of the contest by the dignity of those watching."

[XXII. — Ponat unusquisque] · col 617 XXII. — Ponat unusquisque. Hic locus refertur apud sanctum Augustinum lib. IV, contra duas Epistolas Pelagianorum, cap. 8.

XXII. — "Let each one set." This passage is reported in Saint Augustine, book IV Against Two Letters of the Pelagians, chapter 8.

[Munerarios] · col 618 Munerarios. Hieronymus in Epistola ad Pammachium de Dormitione Paulinae: Munerarius pauperum et egentium candidatus. Vide Senecam lib. II de Beneficiis, cap. 21, et Maximi Taurinensis Homiliam in vigiliis Natalis Domini. Quintilianus lib. VIII, cap. 3, tradit Augustum primum fuisse qui dixit munerarium.

"Givers of shows." Jerome in the Letter to Pammachius on the Falling Asleep of Paulina: "A giver of shows to the poor, and a candidate of the needy." See Seneca, book II On Benefits, chapter 21, and the Homily of Maximus of Turin on the vigil of the Lord's Nativity. Quintilian, book VIII, chapter 3, reports that Augustus was the first to say munerarius.

[Demonstra] · col 618 Demonstra. Postea sequitur in editione Manutiana, praeceptis tuis munitos et pro terrenis coelestia recepturos. At ego cum Morellio expungo, quia illa non inveni in antiquis editionibus neque in ullo eorum veterum exemplarium quibus usus sum, et desunt etiam in novem Anglicanis.

"Show." In the Manutian edition there follows: "fortified by your precepts and about to receive heavenly things for earthly." But with Morel I strike it out, because I did not find those words in the old editions nor in any of the old copies I used, and they are also missing in nine English ones.

(printed under page 302)

Page

running head: [DE] OPERE ET ELEEMOSYNIS. 618 (first letters cut off at the left edge of the image)
marginal letters: A ‹istic et apparatus uberior›; B ‹pro istis quos mecum vides›; C ‹mutata in melius possessione›; D ‹Mor. (beside the last line of the Variae lectiones)›
old-edition numerals: (none)
other: "cupiditate" read as printed though final letter is faint (could look like -o); misprint "sustinni" (for sustinui) set as printed; full stop before lower-case "qui" in the last sentence set as printed (a comma is expected); the devil's speech opened with « has no closing mark in this column; Variae lectiones and Steph. Baluzii notae at the page foot not set (later pass); signature "20" omitted; no editors' matter in the text block

PL 4:619

XXIII. Quid ad haec respondemus, fratres charissimi? Sacrilega sterilitate et quadam tenebrarum nocte coopertas divitum mentes qua ratione defendimus, qua excusatione purgamus, qui diaboli servis minores sumus, ut Christo pro pretio passionis et sanguinis vicem nec in modicis rependamus? Praecepta ille nobis dedit, quid facere servos suos oporteret instruxit, operantibus praemium pollicitus, et supplicium sterilibus comminatus, sententiam suam protulit, quid judicaturus sit ante praedixit. Quae potest excusatio esse cessanti, quae defensio sterili, nisi quod non faciente servo quod praecipitur, Dominus faciet quod minatur, qui et dicit: Cum venerit Filius hominis in claritate sua; et omnes Angeli cum eo, tunc sedebit in throno claritatis suae: et colligentur ante eum omnes gentes, et segregabit eos ab invicem, quemadmodum pastor segregat oves ab haedis, et statuet oves ad dexteram suam, haedos autem ad sinistram. Tunc dicet rex iis qui ad dexteram suam erunt: Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi. Esurivi enim, et dedistis mihi manducare; sitivi, et potastis me; hospes fui, et adduxistis me; nudus, et vestistis me; infirmatus sum, et visitastis me; in carcere fui, et venistis ad me. Tunc respondebunt ei justi dicentes: Domine, quando te vidimus esurientem et pavimus, sitientem et potavimus? quando te vidimus hospitem, et adduximus, nudum, et vestivimus? quando autem te vidimus infirmari et in carcere, et venimus ad te? Tunc respondens rex dicet eis: Amen dico vobis, quamdiu fecistis uni horum ex fratribus meis minimis, mihi fecistis. Tunc dicet et illis qui ad sinistram ejus erunt: Discedite a me, maledicti, in ignem aeternum quem paravit Pater meus diabolo et angelis ejus. Esurivi enim, et non dedistis mihi manducare; sitivi, et non potastis me; hospes fui, et non adduxistis me; nudus, et non vestistis me; infirmus et in carcere, et non visitastis me. Tunc respondebunt et ipsi dicentes: Domine, quando te vidimus esurientem aut sitientem aut hospitem aut nudum aut infirmum aut in carcere, et non ministravimus tibi? Et respondebit illis: Amen dico vobis, quamdiu non fecistis uni ex minimis his, neque mihi fecistis. Et abibunt isti in ambustionem aeternam, justi autem in vitam aeternam (Matt. XXV, 31-46). Quid potuit nobis majus Christus edicere? Quomodo magis potuit justitiae ac misericordiae nostrae opera provocare, quam quod praestari

XXIII. What do we answer to these things, dearest brothers? By what reasoning do we defend, by what excuse do we clear, the minds of the rich, covered with sacrilegious barrenness and a kind of night of darkness, we who are lesser than the servants of the devil, so that we do not repay to Christ a return even in small things for the price of His passion and blood? He gave us precepts, He instructed what His servants ought to do, promising a reward to those who work and threatening punishment to the barren; He has pronounced His sentence, He has foretold what He will judge. What excuse can there be for the idle, what defence for the barren, except that, when the servant does not do what is commanded, the Lord will do what He threatens, Who also says: When the Son of man shall come in His brightness, and all the Angels with Him, then He will sit on the throne of His brightness; and all nations will be gathered before Him, and He will separate them from one another, as a shepherd separates the sheep from the goats, and He will set the sheep at His right hand, but the goats at the left. Then the king will say to those who will be at His right hand: Come, blessed of My Father, receive the kingdom that has been prepared for you from the origin of the world. For I was hungry, and you gave Me to eat; I was thirsty, and you gave Me drink; I was a stranger, and you took Me in; naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me. Then the righteous will answer Him, saying: Lord, when did we see Thee hungry and fed Thee, thirsty and gave Thee drink? when did we see Thee a stranger, and took Thee in, naked, and clothed Thee? and when did we see Thee being sick and in prison, and came to Thee? Then the king will answer and say to them: Amen I say to you, inasmuch as you did it to one of the least of these My brothers, you did it to Me. Then He will say also to those who will be at His left hand: Depart from Me, you cursed, into the eternal fire which My Father has prepared for the devil and his angels. For I was hungry, and you did not give Me to eat; I was thirsty, and you did not give Me drink; I was a stranger, and you did not take Me in; naked, and you did not clothe Me; sick and in prison, and you did not visit Me. Then they too will answer, saying: Lord, when did we see Thee hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to Thee? And He will answer them: Amen I say to you, inasmuch as you did not do it to one of these least ones, neither did you do it to Me. And these will go away into eternal burning, but the righteous into eternal life (Matt. 25:31–46). What greater thing could Christ have proclaimed to us? How could He more strongly have called forth the works of our justice and mercy than by the fact that it is furnished

Editors' notes and page, col. 619

Footnotes

LECTIONES VARIANTES

(printed under page 303)

(a) ‹anchor: Sacrilega sterilitate› · call in col 619

Sacrilegas sterilitates Lam. Bod. 2, 4. Ver.

"Sacrilegious barrenness," Lam., Bod. 2, 4, Ver.

(printed under page 303)

(b) ‹anchor: Quae potest excusatio› · call in col 619

Quae potest esse defensio Saris. Voss. 1. Bod. 1, 2, 3, 4.

"What defence can there be," Saris., Voss. 1, Bod. 1, 2, 3, 4.

(printed under page 303)

Servo quicquid alii.

"The servant [not doing] whatever [is commanded]," others.

(printed under page 303)

(d) ‹anchor: claritatis suae› · call in col 619

In claritate sua Ar. West. Saris. Bod. 1, 2, 3, 4. sup. adv. Jud. et ad Quir In gloria Imp.

"In his brightness," Ar., West., Saris., Bod. 1, 2, 3, 4, above (in the books) Against the Jews and To Quirinus. "In glory," Imp.

(printed under page 303)

(e) ‹anchor: ad dexteram suam erunt› · call in col 619

Dextram suam sunt Ar. West. Saris. Bod. 1, 2, 3, 4.

"[At] his right hand are," Ar., West., Saris., Bod. 1, 2, 3, 4.

(printed under page 303)

(f) ‹anchor: vestistis me› · call in col 619

Texistis me Ar. West Saris. sup. adv. Jud. ad Quir. Vestistis Imp.

"You covered me," Ar., West., Saris., above (in) Against the Jews, To Quirinus. "You clothed," Imp.

(printed under page 303)

(g) ‹anchor: vidimus infirmari› · call in col 619

Infirmum Bod. 1. sup. adv. Jud. et ad Quirin. Infirmatus sum Imp.

"Sick," Bod. 1, above (in) Against the Jews and To Quirinus. "I was sick," Imp.

(printed under page 303)

(h) ‹anchor: ad sinistram ejus erunt› · call in col 619

Sinistram ejus sunt Ar. West. Saris. Bod. 1, 2, 3, 4.

"[At] his left are," Ar., West., Saris., Bod. 1, 2, 3, 4.

(printed under page 303)

(i) ‹anchor: non visitastis me› · call in col 619

Venistis ad NC. 2. Bod. 3, 4.

"You came to," NC. 2, Bod. 3, 4.

(printed under page 303)

(j) ‹anchor: in ambustionem› · call in col 619

Combustionem Pem. Voss. Ignem Lin.

"Burning," Pem., Voss. "Fire," Lin.

(printed under page 303)

Page

running head: 619 DIVI CYPRIANI (cut off at the image edge)
marginal letters: A ‹XXIII. Quid ad haec respondemus›; B ‹ante eum omnes gentes, et segregabit›; C ‹ex fratribus meis minimis, mihi fecistis›; D ‹cordiae nostrae opera provocare›
old-edition numerals: 245 after ‹pollicitus› (printed as a small superior figure)

PL 4:620

dixit sibi quicquid egenti praestatur et pauperi, et se dixit offendi nisi egenti praestetur et pauperi? ut qui respectu fratris in Ecclesia non movetur, vel Christi contemplatione moveatur, et qui non cogitat in labore atque in egestate conservum, vel Dominum cogitet in ipso illo quem despicit constitutum.

to Himself, He said, whatever is furnished to the needy and the poor, and He said that He is offended unless it is furnished to the needy and the poor? so that he who is not moved by regard for a brother in the Church may at least be moved by contemplation of Christ, and he who gives no thought to his fellow servant in toil and in want may at least give thought to the Lord, present in that very one whom he despises.

XXIV. Et idcirco, fratres charissimi, quibus metus in Deum pronus est, et, spreto calcatoque jam mundo, ad superna et divina animus erectus est, fide plena, mente devota, operatione continua promerendo Domino obsequium praebeamus. Demus Christo vestimenta terrena, indumenta coelestia recepturi: demus cibum et potum saecularem, cum Abraham et Isaac et Jacob ad convivium coeleste venturi. Ne parum metamus, plurimum seminemus. Securitati ac saluti aeternae, dum tempus est, consulamus, Paulo apostolo admonente et dicente: Ergo, dum tempus habemus, operemur quod bonum est ad omnes, maxime autem ad domesticos fidei. Bonum autem facientes non deficiamus; tempore enim suo metemus (Gal. VI, 10).

XXIV. And therefore, dearest brethren, we whose fear is inclined towards God, and whose mind, the world now spurned and trodden underfoot, is raised up to things above and divine, let us, full of faith, devout in mind, with continual working, render obedience in earning the favour of the Lord. Let us give Christ earthly garments, since we are to receive heavenly clothing; let us give the food and drink of this world, since we are to come with Abraham and Isaac and Jacob to the heavenly banquet. That we may not reap little, let us sow very much. Let us provide for our security and eternal salvation while there is time, as the apostle Paul admonishes and says: Therefore, while we have time, let us work what is good towards all, but most of all towards those of the household of faith. And in doing good let us not fail; for in its own time we shall reap (Gal. 6:10).

XXV. Cogitemus, fratres dilectissimi, quid sub Apostolis fecerit credentium populus, quando inter ipsa primordia majoribus virtutibus mens vigebat, quando credentium Fides novo adhuc fidei calore fervebat. Domicilia tunc et praedia venundabant, et dispensandam pauperibus quantitatem libenter ac largiter Apostolis offerebant, terreno patrimonio vendito atque distracto, fundos illuc transferentes ubi fructus caperent possessionis aeternae, illic comparantes domos ubi inciperent semper habitare. Talis tunc fuit in operationibus cumulus, qualis in dilectione consensus, sicut legimus in Actis Apostolorum: Turba autem eorum qui crediderant anima ac mente una agebant: nec fuit inter illos discrimen ullum, nec quicquam suum judicabant ex bonis quae eis erant, sed fuerunt illis omnia communia (Act. IV, 32). Hoc est nativitate spiritali vere Dei filios fieri, hoc est lege coelesti aequitatem Dei Patris imitari. Quodcumque enim Dei est, in nostra usurpatione commune est, nec quisquam a beneficiis ejus et muneribus arcetur, quominus omne humanum genus bonitate ac largitate divina aequaliter perfruatur. Sic aequaliter dies illuminat, sol radiat, imber rigat, ventus aspirat; et dormientibus somnus unus est, et stellarum splendor ac lunae communis est. Quo aequalitatis exemplo qui

XXV. Let us consider, most beloved brethren, what the people of believers did under the Apostles, when in those very beginnings the mind flourished with greater virtues, when the faith of believers glowed with the warmth of a faith still new. Then they sold houses and estates, and gladly and generously offered to the Apostles the sum to be distributed to the poor, their earthly patrimony being sold and disposed of, transferring their lands to that place where they might gather the fruits of an eternal possession, there purchasing houses where they might begin to dwell for ever. Such then was the abundance in works as was the agreement in love, as we read in the Acts of the Apostles: But the multitude of those who had believed acted with one soul and mind; nor was there any distinction among them, nor did they judge anything their own of the goods which they had, but all things were common to them (Acts 4:32). This is truly to become sons of God by spiritual birth, this is to imitate the equity of God the Father by the heavenly law. For whatever is God's is common in our use, nor is anyone shut out from His benefits and gifts, so as to keep the whole human race from enjoying the divine goodness and bounty equally. Thus the day gives light equally, the sun shines, the rain waters, the wind blows; and for those who sleep there is one sleep, and the splendour of the stars and of the moon is common. By which example of equality he who

Editors' notes and page, col. 620

Footnotes

(k) ‹anchor: promerendo Domino› · call in col 620

In promerendo Voss. 1.

"In deserving," Voss. 1.

(printed under page 303)

(l) ‹anchor: parum metamus› · call in col 620

Metemus non fatigati Bod. 1, 4.

"We shall reap, not wearied," Bod. 1, 4.

(printed under page 303)

(m) ‹anchor: dispensandam pauperibus› · call in col 620

Pauperibus facultatem West.

"Means for the poor," West.

(printed under page 303)

(n) ‹anchor: possessionis aeternae› · call in col 620

Aeternae: ut illis compararent Bod. 3, 4.

"Eternal: so that they might acquire there," Bod. 3, 4.

(printed under page 303)

(o) ‹anchor: nativitate spiritali› · call in col 620

Spiritali vivere West.

"To live spiritually," West.

(printed under page 303)

(p) ‹anchor: Dei filios› · call in col 620

Filium Lam. Ebor. West.

"Son," Lam., Ebor., West.

(printed under page 303)

(q) ‹anchor: aequalitatis exemplo› · call in col 620

Quo aequitatis Bod. 1, 2, 3. Aequalitatis NC. 2. Tew. Drur. 2.

"By which [example] of equity," Bod. 1, 2, 3. "Of equality," NC. 2, Tew., Drur. 2.

STEPH. BALUZII NOTAE

[XXV. — Aequalitatis] · col 619–620 XXV. — Aequalitatis. Ita Erasmus et alii post eum. Nolui autem mutare, quamvis in omnibus fere codicibus antiquis et in vetustioribus editionibus legatur aequitatis.

XXV. — "Of equality." So Erasmus and others after him. But I was unwilling to change it, although in almost all the ancient manuscripts and in the older editions one reads "of equity."

(printed under page 303)

Page

running head: DIVI CYPRIANI 620
marginal letters: A dixit sibi quicquid egenti; B Securitati ac saluti aeternae; C rantes domos ubi inciperent; D ac lunae communis est
old-edition numerals: 246 after qualis

PL 4:621

possessor in terris redditus ac fructus suos cum fraternitate partitur, dum largitionibus gratuitis communis ac justus est, Dei Patris imitator est.

being a possessor on earth, shares his revenues and his fruits with the brotherhood, while by free bounties he is one who shares in common and is just, is an imitator of God the Father.

XXVI. Quae illa erit, fratres charissimi, operantium gloria, quam grandis et summa laetitia, cum populum suum Dominus coeperit recensere, et meritis atque operibus nostris praemia promissa contribuens, pro terrenis coelestia, pro temporalibus sempiterna, pro modicis magna praestare, offerre nos Patri, cui nos sua sanctificatione restituit, aeternitatem nobis immortalitatemque largiri, ad quam nos sanguinis sui vivificatione reparavit, reduces ad paradisum denuo facere, regna coelorum fide et veritate suae pollicitationis aperire! Haec haereant firmiter sensibus nostris, haec intelligantur plena fide, haec corde toto diligantur, haec indesinentium operum magnanimitate redimantur. Praeclara et divina res, fratres charissimi, salutaris operatio, solatium grande credentium,

XXVI. What will that glory of those who do good works be, dearest brethren, how great and how supreme the joy, when the Lord begins to review His people and, apportioning to our merits and works the promised rewards, to grant heavenly things for earthly, everlasting things for temporal, great things for small; to offer us to the Father, to Whom He has restored us by His sanctification; to bestow on us eternity and immortality, for which He has renewed us by the quickening of His blood; to bring us back again to paradise; to open the kingdoms of heaven by the faith and truth of His promise! Let these things cling firmly in our minds, let these be understood with full faith, let these be loved with the whole heart, let these be purchased by the magnanimity of unceasing works. A glorious and divine thing, dearest brethren, is saving work, a great solace of believers,

securitatis nostrae salubre praesidium, munimentum spei, tutela fidei, medela peccati, res posita in potestate facientis, res et grandis et facilis, sine periculo persecutionis, corona pacis, verum Dei munus et maximum, infirmis necessarium, fortibus gloriosum, quo Christianus adjutus perfert gratiam spiritalem, promeretur Christum judicem, Deum computat debitorem. Ad hanc operum salutarium palmam libenter ac prompte certemus, omnes in agone justitiae Deo et Christo spectante curramus; et qui saeculo et mundo majores esse jam coepimus, cursum nost⟨ru⟩m nulla saeculi et mundi cupiditate tardemus. Si expeditos, si celeres, si in hoc operis agone currentes dies nos vel redditionis vel persecutionis invenerit, nusquam Dominus meritis nostris ad praemium deerit. In pace vincentibus coronam candidam pro operibus dabit, in persecutione purpuream pro passione geminabit.

a wholesome safeguard of our security, a bulwark of hope, a protection of faith, a remedy for sin, a thing placed in the power of the one who does it, a thing both great and easy, without the danger of persecution, the crown of peace, the true and greatest gift of God, necessary for the weak, glorious for the strong, aided by which the Christian attains spiritual grace, merits Christ as judge, reckons God as debtor. For this palm of saving works let us contend gladly and readily; let us all run in the contest of righteousness with God and Christ watching; and let us who have already begun to be greater than the age and the world slow our course by no desire of the age and the world. If the day, whether of the rendering [of account] or of persecution, finds us unencumbered, swift, running in this contest of works, the Lord will nowhere fail our merits as to the reward. To those who conquer in peace He will give a white crown for their works; in persecution He will double it with a purple one for their suffering.

Editors' notes and page, col. 621

Footnotes

LECTIONES VARIANTES (De opere et eleemosynis)

(printed under page 304)

(a) ‹anchor: sanctificatione› · call in col 621

Qui nos Bod. 3. De sanctificatione Bod. 2.

"Qui nos" (for "cui nos", "to whom us"), Bod. 3. "Of sanctification," Bod. 2.

(printed under page 304)

(b) ‹anchor: magnanimitate› · call in col 621

Magnanimitate reddantur Lin.

"Be rendered with magnanimity," Lin.

(printed under page 304)

Medela peccati reposita Ar.

"A remedy for sin laid up," Ar.

(printed under page 304)

(d) ‹anchor: not visible› · call in col 621

Adjutus perferre Bod. 1. Praefert Rig. Ac justus West. Lin.

"Helped to bear through," Bod. 1. "Prefers," Rig. "And just," West., Lin.

(printed under page 304)

(e) ‹anchor: redditionis› · call in col 622

Reditionis Lam. Ebor. NC. 1. Veron. Corb. Vet. Inn. Spir. Man. Routh, ex 4 suis codd.

"Of return," Lam., Ebor., NC. 1, Veron., Corb., Vet., Inn., Spir., Man., Routh from 4 of his manuscripts.

(printed under page 304)

(f) ‹anchor: persecutionis› · call in col 622

Percussionis Morel.

"Of striking," Morel.

(printed under page 304)

STEPH. BALUZII NOTAE (De opere et eleemosynis)

(printed under page 304) [Communis ac justus] · col 621 Communis ac justus. Commodianus Instruct. 30; Estote communes minimis, dum tempus habetis. Item Instruct. 63.

"Sharing and just." Commodian, Instructions 30: "Be sharers with the least, while you have time." Also Instructions 63.

[XXVI. — Coronam candidam] · col 622 XXVI. — Coronam candidam. Supra Epist. VIII, p. 18: Erat certe in operibus fratrum candida, nunc facta est in martyrum cruore purpurea. Hieronymus in Epitaphio Paulae ad Eustochium: Non solum enim effusio sanguinis in confessione reputatur, sed devotae quoque mentis servitus immaculata quotidianum martyrium est. Illa corona de rosis et violis plectitur, ista de liliis.

XXVI. — "A white crown." Above, Letter VIII, p. 18: "It was indeed white in the works of the brethren; now it has become purple in the blood of the martyrs." Jerome in the Epitaph of Paula to Eustochium: "For not only is the shedding of blood reckoned as confession, but the spotless service of a devout mind is also a daily martyrdom. That crown is woven of roses and violets, this one of lilies."

(printed under page 304)

Page

running head: 621 LIBER DE BONO PATIENTI (cut off at the image edge)
marginal letters: A ‹possessor in terris redditus›; B ‹diligantur, haec indesinentium›; C ‹ARGUMENTUM. — Scripti hujus›; D ‹cat, impatientiae quantum malum›
old-edition numerals: 247 before the title LIBER (in the full-width title, not set)
other: the upper section (end of the preceding treatise) ends with "cre-" (credentium), continued in the next column; full-width title "LIBER DE BONO PATI[ENTIAE]" stands between the end of the preceding treatise and the Argumentum, cut off at the image edge, not set; editors' matter set: Argumentum (ARGUMENTUM. — Scripti hujus occasionem), which continues in the next column; Lectiones variantes and Baluze's Notae at the page foot left for the later pass
other: a full-width band stands across cols 621/622 in mid-page: the 1 paragraph(s) above it in col 622 are set here, after the 2 above it in col 621 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column continues with ARGUMENTUM. — Scripti (another unit); not set here
other (Q2): the col 622 text set in this part was checked only where the col 621 images show it (line starts and its last five lines); "nost⟨ru⟩m" was not seen and is left as supplied

PL 4:622

Editors' notes and page, col. 622

Footnotes

(e) ‹anchor: redditionis› · call in col 622

Reditionis Lam. Ebor. NC. 1. Veron. Corb. Vet. Inn. Spir. Man. Routh, ex 4 suis codd.

"Of return," Lam., Ebor., NC. 1, Veron., Corb., Vet. Inn., Spir., Man., Routh from four of his manuscripts.

(printed under page 304)

(f) ‹anchor: persecutionis› · call in col 622

Percussionis Morel.

"Of striking," Morel.

STEPH. BALUZII NOTAE (De opere et eleemosynis)

[Communis ac justus] · col 621 Communis ac justus. Commodianus Instruct. 30; Estote communes minimis, dum tempus habetis. Item Instruct. 63.

"Sharing and just." Commodian, Instructions 30: "Be sharers with the least, while you have time." Likewise Instructions 63.

[XXVI. — Coronam candidam] · col 621–622 XXVI. — Coronam candidam. Supra Epist. VIII, p. 18: Erat certe in operibus fratrum candida, nunc facta est in martyrum cruore purpurea. Hieronymus in Epitaphio Paulae ad Eustochium: Non solum enim effusio sanguinis in confessione reputatur, sed devotae quoque mentis servitus immaculata quotidianum martyrium est. Illa corona de rosis et violis plectitur, ista de liliis.

XXVI. — "A white crown." Above, Letter VIII, page 18: "It was white indeed in the works of the brethren; now it has become purple in the blood of the martyrs." Jerome in the Epitaph of Paula to Eustochium: "For not only is the shedding of blood reckoned as confession, but the spotless service of a devoted mind is also a daily martyrdom. That crown is woven of roses and violets, this one of lilies."

LECTIONES VARIANTES (De bono patientiae)

(printed under page 304)

(g) ‹anchor: DE BONO PATIENTIAE (title)› · call in col 622

De Patientia Bod. 4. Lin. August.

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

(printed under page 304)

(h) ‹anchor: sermo› · call in col 622

Sermo Domini Bod. 4.

"The word of the Lord," Bod. 4.

STEPH. BALUZII NOTAE (De bono patientiae)

[De bono patientiae] · col 621–622 DE BONO PATIENTIAE. — Hujus sui operis mentionem facit Cyprianus in calce Epistolae ad Jubaianum, pag. 137. Ejusdem argumenti librum scripsit Tertullianus. Item Augustinus. Etiam quidam Paulus episcopus olim scripsit, ut testatur Gennadius, librum de Patientia.

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

[I. — Fidei nostrae secta] · col 622 I. — Fidei nostrae secta. Supra Epist. XXII, p. 32: Humilitate ac timore sectae nostrae verecundus. Item in (continues)

I. — "The way of our faith." Above, Letter XXII, page 32: "Modest with the humility and fear of our way." Likewise in… (continues)

(printed under page 304)

Page

running head: [DE B]ONO PATIENTIÆ. 622 (left part cut off at the image edge)
marginal letters: A ‹dentium, securitatis nostrae›; B ‹ad praemium deerit›; C ‹Postremo vindictae cupiditatem›; D ‹divinitus praemia spei›
old-edition numerals: (none)
other: column begins with "dentium", the end of a word broken from the previous column (presumably cre-dentium, end of De opere et eleemosynis); "nost⟨ru⟩m" letters obscured by an ink blot; full-width title "LIBER [DE BONO] PATIENTIAE." stands between the end of the preceding treatise and the argument, cut off at the left edge, not set; editors' matter set: argument ‹Postremo vindictae cupiditatem› (continuation of Pamelius's argument from the facing column); Variae lectiones and Baluzii notae at both page feet not set
other: the 1 paragraph(s) of this column above the full-width band are set under col 621 (reading order, moved on receipt)
other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)
other: QA Q1: in c621_a the word split at the 621/622 break stands as "cre-" at the end of the col 621 paragraph and "dentium," at the start of the col 622 paragraph (English "[of be]lievers"); by the unit rule it should stand whole, "credentium", at the end of the earlier paragraph, with the English "of believers" joined there. Not fixed here (c621_a is not this column's file).
other: QA Q5: the first line of the right-hand foot of page 304 under LECTIONES VARIANTES, "Lin.", is the end of footnote (d) of col 621 ("… Ac justus West. Lin."); check that n621's (d) ends with it. Not fixed here (n621 is not this column's file).