Cyprianus, Liber de catholicae ecclesiae unitate

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(a) · call in col 493

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

"By works": Lin., Pem., NC 2, Bod. 3.

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(b) · call in col 493

Qui de bonis Thu. Voss.

"Who concerning [our] goods": Thu., Voss.

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(c) · call in col 493

Largi erant ad distribuendum Pem.

"They were generous in distributing": Pem.

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(d) · call in col 493

Lamentis Lam. Ebor.

"With laments": Lam., Ebor.

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(e) · call in col 493

Peccatoris Lin.

"Of the sinner": Lin.

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(543) ‹anchor: title, De unitate Ecclesiae› · cols 493–494

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

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

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(f) · call in col 494

Declarat dicens Bod. 2. Lam. Ebor.

"He declares, saying": Bod. 2, Lam., Ebor.

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(g) · call in col 494

Virtus armetur Bod. 1.

"Virtue be armed": Bod. 1.

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(h) · call in col 494

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

"Repentance for his deed, who [has] shame for the offence": Bod. 1, 3, 4, Thu.

STEPH. BALUZII NOTAE.

STEPHEN BALUZE'S NOTES.

(Baluze) ‹anchor: lemma not visible› · col 493

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

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

Veneno ("with poison"). Some editions have vendenda ("to be sold"), and Pamelius prefers that reading. Ours is supported by sixteen of our books and eleven English ones. Nor can there be any doubt that it is the true one. All the old editions give it too, including Manutius's and Morel's.

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

Domino foeneretur ("lend at interest to the Lord"). I have chosen to write it so because Cyprian speaks so in the book On the Dress of Virgins, page 167. So too some old books and the Speyer edition have it, and also the old Venetian. Jerome in the Dialogue against the Luciferians: "He lends to God." Martial, book I, epigram 44: "She alone lends to all the gods."

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

XXXVI.—Deflectere ("to turn aside"). The Moissac manuscript adds delicta remittere ("to remit sins").

(Baluze) ‹anchor: Dat ille arma› · col 494 Dat ille arma. Codex Lamonii: Dat ille arma justitiae quibus justus armetur.

Dat ille arma ("He gives arms"). Lamoignon's manuscript: "He gives the arms of justice, with which the just man may be armed."

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

Dei veniam merebitur ("he will merit God's pardon"). That is, he will obtain it, as Lactantius says, book IV, chapter 17.

STEPH. BALUZII NOTAE.

STEPHEN BALUZE'S NOTES.

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LECTIONES VARIANTES.

VARIANT READINGS.

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(a) · call in col 495

Metuenda est ea quae .... grassantur Voss. 1. Impr.

"That which … is to be feared, …ravage": Voss. 1, printed editions.

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(b) ‹anchor: grassatur› · call in col 495

Ea quae...grassatur Oxon. e 10 edd. Minus probat Lips.

"That which … ravages": Oxford edition, from 10 editions. Lips. approves it less.

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(c) ‹anchor: Plus metuendus› · call in col 495

Timendus Salisb. Bod. 1, 2, 3. Cambron.

"To be feared" (timendus): Salisb., Bod. 1, 2, 3, Cambron.

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(d) · call in col 495

Retrusus Lam. NC. 1, 2. Ebor. Vat. 4.

"Thrust back": Lam., NC 1, 2, Ebor., Vat. 4.

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(e) · call in col 495

Vincentis alii. Baluz. nescio cur.

"Of the one conquering": others; Baluze, I do not know why.

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(f) · call in col 495

Providi et cauti Ebor. NC. 1. Bod. 2. Ben.

"Provident and cautious": Ebor., NC 1, Bod. 2, Ben.

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(g) · call in col 495

Si feceritis quod Ebor. Voss. 1. Pem. Lam. NC. 1. Ver. Neap. Thu. Foss.

"If you have done that": Ebor., Voss. 1, Pem., Lam., NC 1, Ver., Neap., Thu., Foss.

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(h) · call in col 496

Robusta et solida Voss. 1, 3.

"Strong and solid": Voss. 1, 3.

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(i) · call in col 496

Molestias omnes Spir.

"All troubles": Speyer edition.

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(j) · call in col 496

Advenerunt Lam. Ebor. Pem. Ar. Ver. MR. Voss. 3. Et venerunt Thu. Foss.

"Came upon": Lam., Ebor., Pem., Ar., Ver., MR, Voss. 3. "And came": Thu., Foss.

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(k) ‹anchor: fundata enim fuit› · call in col 496

Erat Lam. Pem. Ebor. NC. 1.

"Was" (erat): Lam., Pem., Ebor., NC 1.

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(l) ‹anchor: credere se in Christum› · call in col 496

Credere se Christo Thu. Voss. 3.

"That he believes Christ": Thu., Voss. 3.

STEPH. BALUZII NOTAE.

STEPHEN BALUZE'S NOTES.

(Baluze) ‹anchor: Induimus› · col 495 I. Induimus. Ita duodecim libri nostri et unus Vossianus. Quae sane lectio melior est quam alia quae habet induimur. Infra, in hoc ipso libro, pag. 196, Tunica connexa ostendit populi nostri, qui Christum induimus, concordiam cohaerentem. Sic pro eo quod in veteri interpretatione Irenaei in praefatione libri primi legebatur et in barbarum sermonem plerumque vacamur, quae lectio certe falsa est, ut ostendit vir doctissimus Domnus Renatus Massuetus; ille reposuit vacamus, adnotans hunc errorem fuisse facilem propter affinitatem litterarum s et r, et propterea proclive fuisse festinantibus scribis posteriorem pro priori scribere.

I. Induimus ("we put on"). So twelve of our books and one Vossian. This reading is certainly better than the other, which has induimur ("we are clothed"). Below, in this very book, page 196: "The seamless tunic shows the close-knit concord of our people, who have put on Christ." So too, where in the ancient translation of Irenaeus, in the preface to book one, one read "and vacamur mostly in a barbarous tongue", a reading certainly false, as the most learned Dom René Massuet has shown, he restored vacamus ("we are occupied"), noting that this error came easily because of the likeness of the letters s and r, and that hurried scribes were therefore prone to write the latter for the former.

(Baluze) ‹anchor: Facilior cautio› · col 495 Facilior cautio. Demosthenes in I Philippica scribit nihil esse formidabile praecaventibus; Cicero, lib. I Officiorum, leviora esse quae repentino aliquo modo accidunt quam ea quae meditata et praeparata inferuntur. Et lib. III Tusculanarum Quaestionum: Ergo id quidem non est dubium quin omnia quae mala putantur sint improvisa graviora. Rufinus, in Psal. XLV: Gravius feriunt tela quae praevisa non sunt. Vide librum de Zelo et Livore, pag. 255. Vide etiam supra, pag. 466.

Facilior cautio ("caution is easier"). Demosthenes writes in the First Philippic that nothing is formidable to those who take precautions; Cicero, Offices book I, that what befalls suddenly is lighter than what is inflicted by premeditation and preparation. And Tusculan Disputations book III: "So there is no doubt of this, that all things thought evil are heavier when unforeseen." Rufinus on Psalm 45: "Weapons not foreseen strike more heavily." See the book On Jealousy and Envy, page 255. See also above, page 466.

(Baluze) ‹anchor: Manifesta› · col 495 Manifesta. Manutius posuit manifestior, nescio qua auctoritate. Nam et veteres editiones et XXI libri nostri, in quibus nomino Seguierianum, et octo Anglicani praeferunt manifesta. Ego vero arbitror eam lectionem esse meliorem. Paulo post legitur, pag. 194: Cavenda sunt autem non solum quae sunt aperte manifesta.

Manifesta ("open"). Manutius printed manifestior ("more open"), on what authority I do not know. For both the old editions and twenty-one of our books, among which I name the Séguier, and eight English ones give manifesta. And I judge that reading the better. A little later one reads, page 194: "But not only are the things openly manifest to be guarded against."

(Baluze) ‹anchor: Confitetur› · col 496 Confitetur. Ita omnes editiones Pameliana antiquiores, viginti sex exemplaria nostra, et quinque Anglicana. Pamelius ex fide codicis Camberonensis scripsit profitetur. Cui ego non possum assentiri. Notum est illud Petronii: Habes confitentem reum; et illud Ciceronis in quadam Epistola ad Atticum: Cum homines nefarii de patrio parricidio confiterentur.

Confitetur ("confesses"). So all editions older than Pamelius's, twenty-six of our copies and five English ones. Pamelius, on the authority of the Cambron manuscript, wrote profitetur ("avows"). With him I cannot agree. Petronius's phrase is well known, "You have a defendant who confesses," and Cicero's in a letter to Atticus: "When wicked men were confessing to the murder of a father."

(Baluze) ‹anchor: Circumveniendi hominis› · col 496 Circumveniendi hominis. In uno veteri codice Colbertino legitur circumveniendis hominibus. Sic etiam in duobus Anglicanis.

Circumveniendi hominis ("of ensnaring man"). In one old Colbert manuscript one reads circumveniendis hominibus ("for ensnaring men"). So too in two English ones.

(Baluze) ‹anchor: Latebrosa› · col 496 Latebrosa. Unus codex regius et unus Anglicanus habent tenebrosa.

Latebrosa ("full of hiding places"). One royal manuscript and one English one have tenebrosa ("dark").

(Baluze) ‹anchor: Dico› · col 496 II.—Dico. Pamelius scripsit dicam, eamque lectionem ait esse meliorem. Idem tamen supra, pag. 108, Epist. LXIII ad Caecilium, in qua idem locus est descriptus, edidit dico. Quo etiam modo scriptum est in omnibus fere libris antiquis et in editionibus quae Pamelianam antecesserunt. Fatendum tamen est quinque libros veteres habere dicam.

II.—Dico ("I say"). Pamelius wrote dicam ("I would say") and says that reading is better. Yet he himself, above, page 108, in Letter 63 to Caecilius, where the same passage is copied out, printed dico. So it is written in almost all the old books and in the editions that preceded Pamelius's. It must be admitted, though, that five old books have dicam.

(Baluze) ‹anchor: Super petram› · col 496 Super petram. Id est super Christum et fidem quae in eum est. Hieronymus in Explanatione Psalmi XLIV ad Principiam: Super petram Christum stabili ratione fundata est Ecclesia. Vide sanctum Augustinum Sermone LXXVI de Verbis Evangelii secundum Matthaeum, Sermone CCXCV in Natali apostolorum Petri et Pauli, et lib. I Retract., cap. I; tum etiam Hincmarum Remensem in Epistola ad Laudunensem, cap. V, pag. 402.

Super petram ("upon the rock"). That is, upon Christ and the faith that is in him. Jerome, in the Explanation of Psalm 44 to Principia: "Upon the rock, Christ, the Church is founded on a firm footing." See Saint Augustine, Sermon 76 on the words of the Gospel according to Matthew, Sermon 295 on the feast of the apostles Peter and Paul, and Retractations book I, chapter 1; and also Hincmar of Reims in the Letter to the [bishop] of Laon, chapter 5, page 402.

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LECTIONES VARIANTES.

VARIANT READINGS.

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(a) · call in col 497

Haec duo verba desunt in 13 codd. Anglic.

These two words are missing in 13 English manuscripts.

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(b) · call in col 497

Aperte manifesta Voss. 3. Spir.

"Openly manifest": Voss. 3, Speyer edition.

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(c) · call in col 497

Salute Lam. Ebor. NC., 1.

"By salvation": Lam., Ebor., NC 1.

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(d) · call in col 498

Magisterii Lam. Ebor. NC. 1. Bod. 2. Ver.

"Of the teaching office": Lam., Ebor., NC 1, Bod. 2, Ver.

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(e) · call in col 498

Inquit, Petre Voss. 2.

"He says, Peter": Voss. 2.

STEPH. BALUZII NOTAE.

STEPHEN BALUZE'S NOTES.

(Baluze) ‹anchor: Ad veritatis originem› · col 497 III.—Ad veritatis originem. Quamvis haec lectio bona sit, ego tamen mallem unitatis, uti scriptum est paulo post Unitatis ejusdem originem, quam Unitatem statim fortissime urget sanctus Martyr. Tertullianus in libro de Praescriptionibus adversus haereticos: Omne genus ad originem suam censeatur necesse est. Etiam pro eo quod vulgo legitur in initio Epistolae XLII, pag. 56: Sanctitas ac veritas pariter exigebat. Codex Remensis sancti Dionysii habet Unitas. Et vinculo Unitatis legimus in Epistola Firmiliani, pag. 143. Arnulphus episcopus Lexoviensis dixit in concilio Turonensi: Nisi Ecclesia habuerit unitatem, non erit una. Si una non fuerit, non erit. Sed hanc unitatem ita interpretatur Joannes de Turre Cremata in Summa de Ecclesia, lib. III, cap 30, ut attendenda sit ad unam supremam potestatem regitivam totius Ecclesiae quae est in Papa. Ego malo loqui cum sancto Cypriano, 545 quam vanas illas et detortas theologorum scholasticorum interpretationes sequi quae antiquitati ignotae fuere.

III.—Ad veritatis originem ("to the origin of truth"). Though this reading is good, I would still prefer unitatis ("of unity"), as is written a little later, "the origin of that same unity", the unity which the holy Martyr at once presses most forcefully. Tertullian, in the book On the Prescriptions against heretics: "Every kind must be reckoned by its origin." So too, for what is commonly read at the beginning of Letter 42, page 56, "Holiness and truth alike demanded", the Reims manuscript of Saint-Denis has Unitas ("unity"). And we read "by the bond of unity" in the Letter of Firmilian, page 143. Arnulf, bishop of Lisieux, said at the council of Tours: "Unless the Church has unity, it will not be one. If it is not one, it will not be." But Juan de Torquemada, in the Summa on the Church, book III, chapter 30, interprets this unity as referring to the one supreme governing power of the whole Church, which is in the Pope. I prefer to speak with Saint Cyprian, [p. 545] rather than follow those empty and twisted interpretations of the scholastic theologians, which were unknown to antiquity.

(Baluze) ‹anchor: Loquitur Dominus› · cols 497–498 IV.—Loquitur Dominus. Quoniam locus iste, ut interpolatus est, fundamentum est maximae inter nos et adversarios nostros controversiae, necessarium mihi videtur ut cum illum sic interpolatum non posuerim in contextu ubi esse non debet, referam uti est in editione Manutiana et in Rigaltiana. Sic ergo habet: « Loquitur Dominus ad Petrum. Ego tibi dico, inquit, quia tu es Petrus, et super istam petram aedificabo Ecclesiam meam, et portae inferi non vincent eam. Et tibi dabo claves regni coelorum, et quae ligaveris super terram erunt ligata et in coelis, et quaecumque solveris super terram erunt soluta et in coelis. Et eidem post resurrectionem suam dicit: Pasce oves meas. Et quamvis Apostolis omnibus post resurrectionem parem potestatem tribuat et dicat, Sicut misit me Pater et ego mitto vos, accipite Spiritum sanctum, si cui remiseritis peccata remittentur illi, si cujus tenueritis tenebuntur, tamen ut Unitatem manifestaret, unam Cathedram constituit, et unitatis ejusdem originem ab uno incipientem sua auctoritate disposuit. Hoc erant utique et caeteri Apostoli quod fuit Petrus pari consortio praediti et honoris et potestatis. Sed exordium ab Unitate proficiscitur, et Primatus Petro datur ut una Christi Ecclesia et Cathedra una monstretur. Et pastores sunt omnes, et grex unus ostenditur, qui ab Apostolis omnibus unanimi consensione pascatur, ut Ecclesia Christi una monstretur, etc. » Et paulo post: « Hanc Ecclesiae Unitatem qui non tenet, tenere se fidem credit? Qui Ecclesiae renititur et resistit, qui cathedram Petri, super quem fundata est Ecclesia, deserit, in Ecclesia se esse confidit? » Fatendum est hunc locum sic exstare non solum in antiquo codice Marcelli II, quo usus est Onuphrius Panvinius, sed etiam, quod est majoris auctoritatis et momenti, in Epistola secunda Pelagii papae II ad episcopos Istriae: ut merito hinc colligi debere videatur haec quae mihi videntur hodie non esse Cypriani, esse antiqua, et ea vere esse Cypriani creditum esse aevo Pelagii, id est, ante mille annos. Sed tamen scriptura quam in contextu sequimur, non solum editionibus Manutiana antiquioribus, sed etiam codicum manuscriptorum auctoritate. Duo in primis memorabiles Veronensis et Seguierianus. De Veronensi testati sunt jamdudum Latinius et Aldus Manutius Pauli filius, scriptum fuisse ante mille annos: Seguierianum quoque, quo ego utor, constat omnium qui eum viderunt judicio et consensu scriptum quoque esse ante mille annos. Latinius ait hoc additamentum, quod e textu expunximus, non reperiri in septem codicibus Vaticanis. Ego vidi septem et viginti in quibus pariter deest. Verba Cypriani sine additamento relata et citata fuerunt a Callixto II scribente ad Humbaldum archiepiscopum Lugdunensem, a Cardinalibus in oppido Liburno congregatis anno 1408, et a correctoribus Romanis, qui in sua editione hunc locum ediderunt eo modo quo relatus est a Gratiano, quamvis scirent illum aliter habere in editione Manutiana. His addendum puto codicem Epistolarum Pelagii ad episcopos Istriae, qui unicus est, non esse scriptum aevo Pelagii, sed post quingentos ad minus annos ab ejus excessu. Ex quo sequitur codices operum sancti Cypriani, qui clausulam illam non habent, ejusdem saltem auctoritatis esse ac codicem Epistolarum Pelagii. Addo verisimile videri codices Germanorum illam non habuisse aevo Venerici Vercellensis episcopi (continues)

IV.—Loquitur Dominus ("the Lord speaks"). Since this passage, in its interpolated form, is the foundation of the greatest controversy between us and our adversaries, it seems necessary to me, since I have not set it so interpolated in the text, where it ought not to be, to report it as it stands in Manutius's edition and in Rigault's. This, then, is how it runs: "The Lord speaks to Peter. 'I say to you,' he says, 'that you are Peter, and upon this rock I will build my Church, and the gates of hell shall not overcome it. And I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound also in heaven, and whatever you loose on earth shall be loosed also in heaven.' And after his resurrection he says to the same man: 'Feed my sheep.' And although after his resurrection he gives equal power to all the Apostles and says, 'As the Father sent me, so I send you; receive the Holy Spirit; if you forgive anyone's sins they will be forgiven him, if you retain anyone's they will be retained', yet, to make the Unity plain, he established one Chair, and by his own authority ordered that the origin of that same unity should begin from one. The other Apostles too were certainly what Peter was, endowed with an equal partnership of both honour and power. But the beginning sets out from Unity, and the Primacy is given to Peter, so that the one Church of Christ and the one Chair may be shown. And all are shepherds, and one flock is shown, to be fed by all the Apostles with unanimous agreement, so that the Church of Christ may be shown to be one, etc." And a little later: "Does he who does not hold this Unity of the Church believe that he holds the faith? Does he who strives against and resists the Church, who deserts the chair of Peter, upon whom the Church was founded, trust that he is in the Church?" It must be admitted that this passage stands thus not only in the ancient manuscript of Marcellus II, which Onofrio Panvinio used, but also, which is of greater authority and weight, in the second Letter of Pope Pelagius II to the bishops of Istria: so that one may rightly seem bound to conclude from this that these words, which seem to me today not to be Cyprian's, are ancient, and that they were believed to be truly Cyprian's in Pelagius's age, that is, a thousand years ago. Yet the text we follow in our setting is supported not only by the editions older than Manutius's but also by the authority of manuscripts. Two above all are notable, the Verona and the Séguier. Of the Verona, Latini and Aldus Manutius the son of Paolo testified long ago that it was written a thousand years ago; the Séguier too, which I use, was by the judgement and agreement of all who have seen it likewise written a thousand years ago. Latini says this addition, which we have struck from the text, is not found in seven Vatican manuscripts. I have seen twenty-seven in which it is likewise missing. Cyprian's words without the addition were reported and cited by Callixtus II writing to Humbald, archbishop of Lyon, by the Cardinals assembled in the town of Livorno in the year 1408, and by the Roman correctors, who in their edition printed this passage in the form in which Gratian reports it, though they knew it read otherwise in Manutius's edition. To these I think it must be added that the manuscript of the Letters of Pelagius to the bishops of Istria, which is unique, was not written in Pelagius's age but at least five hundred years after his death. From which it follows that the manuscripts of Saint Cyprian's works that lack that clause are at least of the same authority as the manuscript of Pelagius's Letters. I add that it seems likely the Germans' manuscripts did not have it in the age of Wenrich, bishop of Vercelli, (continues)

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<!-- The foot images begin below the top of the variant list: notes (a)–(d) and (l)–(o) lie above the crop, and the visible first lines of each column are tails of notes whose call letters are cut off. Anchors are not visible. The left column of the Baluze notes is badly blurred in the image; doubtful readings are marked [?]. --> LECTIONES VARIANTES.

VARIANT READINGS.

(d?) · call in col 499 (tail only visible) …illum… oves suas.

(tail only visible) "…him … his sheep."

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(e) · call in col 499

Et illi pascendas mandat oves suas. Haec omisit Oxon. ed.

"And commands him to feed his sheep." The Oxford edition omits this.

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(f) · call in col 499

Post resurrectionem suam deest in Oxon. et 4 cod. Pem. Paris. Voss., 2. Bod., 4.

"After his resurrection" is missing in the Oxford edition and 4 manuscripts: Pem., Paris., Voss. 2, Bod. 4.

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(g) · call in col 499

Tribuat et dicat. Spir. et innom. Pem. Erasm. Grov. Morel. Pamel. Rig. Tribuat potestatem, unam tamen cathedram constituit et unitatis originem atque rationem sua auctoritate disposuit. Haec erant utique et caeteri quod et Petrus, sed primatus. Bod. 4.

"Gives and says": Speyer edition and the unnamed one, Pem., Erasmus, Gryphius [?], Morel, Pamelius, Rigault. "Gives power, yet he established one chair, and by his own authority ordered the origin and principle of unity. The others too were certainly this, which Peter also was, but the primacy": Bod. 4.

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(h) · call in col 499

Sic codd. 5 Anglic. Si cui Oxon. et caet. vett. edd.

So 5 English manuscripts. "If anyone's": the Oxford edition and the other old editions.

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(i) · call in col 499

Retenta erunt Lam.

"Will be retained": Lam.

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(j) · call in col 499

Ut unitatem, unitatis ejusdem originem ab uno incipientem manifestaret MR.

"That he might make plain the unity, the origin of that same unity beginning from one": MR.

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(k) · call in col 499

Unam cathedram constituit. Sic Manut. Pamel. et Bod.

"He established one chair." So Manutius, Pamelius and Bod.

(p?) · call in col 500 (continued; top line cut off) … Ar. Lam. Ebor. NC. 1, … Bod. 1, 2 habent Proficiscitur, ut una Ecclesia. Inde Oxon. et Lips.

(continued; top line cut off) … Ar., Lam., Ebor., NC 1, … Bod. 1, 2 have "sets out, so that one Church". Hence the Oxford edition and Lipsius [?].

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LECTIONES VARIANTES.

VARIANT READINGS.

a Sic Ar. Bod. 4. Impr. Istam Oxon.

a So Ar., Bod. 4, and the printed editions. Istam (this): Oxon.

b Eam tibi dabo Thu. Voss.

b Eam tibi dabo (I will give it to you) Thu., Voss.

c Quaecumque Pem.

c Quaecumque (whatsoever) Pem.

d Sic Pem. Voss. 2, 3. Impr. vett. et recentiores. Super unum Oxon. cum Spir. Vet. innom. Rem. Erasm. Grav. Morel. Bod. 1, 2, 3, 4. Lam. Ebor. Voss. 1. NC. 1. Lin. Paris. Ben. Uncinis inclusit Lips. ed. haec verba: Super illum... oves suas.

d So Pem., Voss. 2, 3; the old and the more recent printed editions. Super unum (upon one) Oxon., with Spir., Vet. innom., Rem., Erasm., Grav., Morel., Bod. 1, 2, 3, 4, Lam., Ebor., Voss. 1, NC. 1, Lin., Paris., Ben. The Lips. edition enclosed these words in hooks: Super illum ... oves suas.

e Et illi pascendas mandat oves suas. Haec omisit Oxon. ed.

e Et illi pascendas mandat oves suas (and to him He commits His sheep to be fed). The Oxon. edition omitted these words.

f Post resurrectionem suam deest in Oxon. et 4 cod. Pem. Paris. Voss. 2. Bod. 4.

f Post resurrectionem suam (after His resurrection) is wanting in Oxon. and in 4 MSS: Pem., Paris., Voss. 2, Bod. 4.

g Tribuat et dicat. Spir. et innom. Pem. Erasm. Grav. Morel. Pamel. Rig. Tribuat potestatem, unam tamen cathedram constituit et unitatis originem atque rationem sua auctoritate disposuit. Haec erant utique et caeteri quod et Petrus, sed primatus. Bod. 4.

g Tribuat et dicat (He grant and say) Spir. and innom., Pem., Erasm., Grav., Morel., Pamel., Rig. Tribuat potestatem, unam tamen cathedram constituit et unitatis originem atque rationem sua auctoritate disposuit. Haec erant utique et caeteri quod et Petrus, sed primatus (He grant power, yet He established one chair, and by His own authority ordered the origin and principle of unity. The rest also were assuredly what Peter too was, but the primacy) Bod. 4.

h Sic codd. 5 Anglic. Si cui Oxon. et cael. vett. edd.

h So 5 English MSS. Si cui (if to any) Oxon. and the rest of the old editions.

i Retenta erunt Lam.

i Retenta erunt (shall have been retained) Lam.

j Ut unitatem, unitatis ejusdem originem ab uno incipientem manifestaret MR.

j Ut unitatem, unitatis ejusdem originem ab uno incipientem manifestaret (that He might make manifest the unity, the origin of that same unity beginning from one) MR.

k Unam cathedram constituit. Sic Manut. Pamel. et Bod. Rigalt. 1. Impr. cod. Pem. Voss. 2. Vatic. 1. Camberon. Haec omiserat Baluzius, nec restituit D. Maranus, dum caetera revocaret; uncinis ut spuria secludit Lips.

k Unam cathedram constituit (He established one chair). So Manut., Pamel. and Bod., Rigalt. 1, the printed editions, MSS Pem., Voss. 2, Vatic. 1, Camberon. Baluze had omitted these words, and Dom Maran did not restore them while he recalled the rest; Lips. shuts them off in hooks as spurious.

l Unitatis ejus idem originem Paris.

l Unitatis ejus idem originem (the same origin of its unity) Paris.

m Uno incipiente Bod. 1, 4.

m Uno incipiente (one beginning) Bod. 1, 4.

n Originem sua auctoritate Pem. Voss. 2.

n Originem sua auctoritate (the origin by His own authority) Pem., Voss. 2.

o Quod et Petrus, sed primatus Bod. 4.

o Quod et Petrus, sed primatus (what Peter too was, but the primacy) Bod. 4.

p Ar. Lam. Ebor. Lin. NC. 1, 2. Ben. Voss. 1. Bod. 1, 2 habent Proficiscitur, ut una Ecclesia. Inde Oxon. et Lips.

p Ar., Lam., Ebor., Lin., NC. 1, 2, Ben., Voss. 1, Bod. 1, 2 have Proficiscitur, ut una Ecclesia (proceeds, that the Church may be one). Hence Oxon. and Lips.

q Primatus Petro datur. codd. Pem. Voss. 2. Vat. 1. Bod. 3. Impr. fere omnes. Et primatus... pascatur. Uncinis includuntur haec verba ac spuria in notis dicuntur ab edd. Lips.

q Primatus Petro datur (the primacy is given to Peter) MSS Pem., Voss. 2, Vat. 1, Bod. 3; almost all the printed editions. Et primatus ... pascatur: these words are enclosed in hooks, and called spurious in the notes, by the Lips. editors.

r Ut una Christi — quam unam Pamel. Rigalt. impressi perplures. Codd. Anglic. Pem. Voss. 2. Vatic. 1. Pascatur. Ut Ecclesia Christi una monstretur. Quam Manut. Proficiscitur; ut Ecclesia una monstretur Oxon.

r Ut una Christi — quam unam Pamel., Rigalt., very many printed editions, the English MSS, Pem., Voss. 2, Vatic. 1. Pascatur. Ut Ecclesia Christi una monstretur. Quam (be fed. That the Church of Christ may be shown to be one. Which) Manut. Proficiscitur; ut Ecclesia una monstretur (proceeds; that the Church may be shown to be one) Oxon.

s Sic Pamel. Rigalt. Oxon. Hanc Petri unitatem Pem. Voss. 2. Pauli unitatem Bod. 4.

s So Pamel., Rigalt., Oxon. Hanc Petri unitatem (this unity of Peter) Pem., Voss. 2. Pauli unitatem (the unity of Paul) Bod. 4.

t Sic Pem. Voss. 1. Vat. 1. Bod. 3 et plures edd. Resistit, in Ecclesia Oxon.

t So Pem., Voss. 1, Vat. 1, Bod. 3 and several editions. Resistit, in Ecclesia (resists, in the Church) Oxon.

STEPH. BALUZII NOTAE.

NOTES OF ÉTIENNE BALUZE.

— Haec rationum momenta, de quibus Critici judicabunt, Baluzium adduxerant, ut nonnulla ex hoc testimonio expungeret. Sed reposita fuere in textu, propterea quod servata fuerunt in omnibus editionibus, quae in Gallia ab annis centum et quinquaginta prodierunt, etiam in Rigaltiana. Quin etiam necesse fuit in Baluzii Notis non pauca mutare, ac plura essent mutata, id si commode fieri potuisset. MARAN. — Equidem non pauca passe mutata, immo et omissa in notis Baluzii testantur perplures eo loci deficientes paginae; at legitima sane auctoritate fuisse correptum clar. Baluzii editorem haud erit ambiguum cuique notas superstites catholica trutina perpendenti; erit forsitan qui vel plura non fuisse omissa desideraverit, praesertim si notam modo subjiciendam « de Sponso Ecclesiae » penitus introspiciat. Has vero et similes alias eruditionis haud ita sanae, licet caeteroquin non spernendae symbolas salvandas esse duximus, ne hoc integrum Baluzianae editionis corpus, omnibus nomine et vulgari fama commendatum, laederetur. At quae hinc et inde corrigenda sint emendare si vis, videas tum praecedentes dissertationes et notas de Auctoritate Pontificali apud Africanos. EDD.

— These weighty reasons, on which the critics will judge, had led Baluze to strike out some things from this testimony. But they were put back into the text, because they had been kept in all the editions which have come out in France these hundred and fifty years, even in Rigault's. Indeed it was necessary to change not a few things in Baluze's Notes, and more would have been changed, had that been conveniently possible. MARAN. — Truly, a great many pages wanting at that place attest that not a few things in Baluze's notes suffered change, nay were even omitted; but that the editor of the illustrious Baluze was checked by legitimate authority will be doubtful to no one who weighs the surviving notes in a Catholic balance; there will perhaps be someone who would have wished that more had been omitted, especially if he looks closely into the note shortly to be subjoined "on the Bridegroom of the Church". These, however, and other like contributions of a learning not so sound, though otherwise not to be despised, we have thought should be preserved, lest this entire body of Baluze's edition, commended to all by its name and by common repute, should be impaired. But if you wish to correct what here and there needs correcting, you may see both the preceding dissertations and the notes on the Pontifical Authority among the Africans. EDITORS.

Primatus Petro datur. Ait Latinius quaecumque heic sunt addita ea esse ex marginalibus summulis in contextum non semel, sed diversis temporibus tandem relata, apparere autem ex eo varietatem quod quae exstant vetustissima exemplaria, ea paucissimas vel nullas ejusmodi summulas insertas habeant, quod facile videtur ex codice Veronensi, quem Latinius commendabat aevo suo scriptum fuisse ante mille annos, cum in eo nihil istiusmodi appareat, et in septem aliis Vaticanis desint omnia. Addit summulas illas marginales fuisse et ex Cypriani verbis collectas esse cuivis facile esse intelligere, vel ex ea tantum summula quam in manuscripto codice Cardinalis Hosii fuisse docet Pamelius, in quo scriptum erat consequenter in contextu: Hic Petro primatus datur. Quod enim ex Cypriano, subdit Latinius, diligens et studiosus lector collegerat ad locum statim faciliusque inveniendum, id in margine paucis verbis adnotarat, ut fortassis etiam indicem eorum tamquam capitum et locorum communium texeret: Ex quibus colligit idem vir doctissimus et emunctae naris criticus retinendam in contextu fuisse lectionem vetustiorum et plurium codicum, et indicari tamen oportuisse quae in recentioribus reperta erant, sed non statim in Cypriani contextum referri. Similem observationem reperi in annotationibus Dionysii Lambini in Cluentianam Ciceronis et in II Catilinariam.

The primacy is given to Peter. Latinius says that whatever has been added here was carried into the text from marginal summaries, not once but at different times, and that the variety appears from this, that the most ancient copies extant have very few or none of such summaries inserted; which is easily seen from the Verona codex, which Latinius in his day vouched to have been written a thousand years before, since nothing of this kind appears in it, and in seven other Vatican MSS all of them are wanting. He adds that anyone may easily understand that those summaries were marginal and gathered from Cyprian's words, if only from the one summary which Pamelius shows stood in Cardinal Hosius's manuscript codex, in which was written consequently in the text: Here the primacy is given to Peter. For what a diligent and studious reader had gathered from Cyprian, Latinius goes on, so as to find the place at once and more easily, he had noted in the margin in a few words, so that perhaps he might also compose an index of them as of heads and commonplaces. From which the same most learned man and critic of keen scent concludes that the reading of the older and more numerous codices should have been kept in the text, and yet that what was found in the more recent ones ought to have been indicated, but not straightway carried into Cyprian's text. I have found a like observation in Denis Lambin's annotations on Cicero's Pro Cluentio and on the Second Catilinarian.

Pastores sunt omnes. Id est episcopi omnes sunt pastores gregis Christi. Hinc videmus apud Cyprianum et alibi illos se invicem vocare fratres et collegas. Postea humilitas, quae praecipua debet esse in episcopo virtus, ut patet ex Epistola LXIX Cypriani, effecit ut episcopi se vocarent servos servorum Dei, etiam sanctus Papa Gregorius et alii aliquot episcopi Romani post eum, sed non omnes donec ad ultima tempora ventum est. Vide Joannem Sarisberiensem, lib. VIII Policratici, cap. 23.

All are shepherds. That is, all bishops are shepherds of Christ's flock. Hence we see in Cyprian and elsewhere that they call one another brothers and colleagues. Afterwards humility, which ought to be the chief virtue in a bishop, as is plain from Cyprian's Epistle 69, brought it about that bishops called themselves servants of the servants of God, even the holy Pope Gregory and some other Roman bishops after him, but not all, until the latest times were reached. See John of Salisbury, Policraticus, book VIII, chapter 23.

Hanc Ecclesiae unitatem. Ivo part. V, cap. 361, posuit; Petri Unitatem qui non tenet. Imitatum ex glossemate.

This unity of the Church. Ivo, part V, chapter 361, set: He who holds not the unity of Peter. Copied from a gloss.

Resistit. Pamelius addidit, qui cathedram Petri, super quem fundata est Ecclesia, quae exstant etiam in Epistola secunda Pelagii II, ad episcopos Istriae et in Actis Alexandri III, apud Baronium, tum etiam

Resists. Pamelius added, who [deserts] the chair of Peter, upon whom the Church is founded, words which are found also in the second Epistle of Pelagius II, to the bishops of Istria, and in the Acts of Alexander III, in Baronius, and also

<!-- note: Column 499 holds no editors' prose in the column body (all author's text). This file sets the whole page-foot apparatus of the page (cols 499-500), so it includes the notes already set as well as those cut: Lectiones variantes a–t complete (k runs over into the right half, "Rigalt. 1 ... secludit Lips."), then the Baluze notes. The first Baluze paragraph is the tail of a Maran/editors' note running over from the previous page; the last note (Resistit) runs on into the next page. The Maran/EDD. italic passage is badly printed: "passe mutata", "auctoritate", "caeteroquin", "nomine" are best readings, and "apparere autem ex eo varietatem" in the Latinius note is uncertain; "addita ea esse" may print "addita omnia esse" (Q3a, UNSURE). Q3a read "nihil istiusmodi appareat" on the page (earlier set as "nihil istarum additionum appareat"). The page prints "R sistit" (broken e), set here as Resistit; it prints "in n Catilinariam", set as II. A marginal numeral 847 (old edition page) before "Quod enim" is omitted. The image prints "cael." in note h; probably "caet." (caeteris) misread; set as seen. Not collated with the existing n499/n500, which this agent could not read. -->

(q) · call in col 500

Primatus Petro datur. codd. Pem. Voss. 2. Vat. 1. Bod. 3. Impr. fere omnes. Et primatus... pascatur. Uncinis includuntur haec verba ac spuria in notis dicuntur ab edd. Lips.

"The primacy is given to Peter": manuscripts Pem., Voss. 2, Vat. 1, Bod. 3; almost all printed editions. "And the primacy … be fed": these words are enclosed in brackets and called spurious in the notes by the Lips. editors.

(printed under page 243)

(r) · call in col 500

Ut una Christi — quam unam Pamel. Rigalt. impressi perplures. Codd. Anglic. Pem. Voss. 2. Vatic. 1. Pascatur. Ut Ecclesia Christi una monstretur. Quam Manut. Proficiscitur; ut Ecclesia una monstretur Oxon.

"That the one … of Christ" — "than one": Pamelius, Rigault, very many printed editions. English manuscripts, Pem., Voss. 2, Vatic. 1: "be fed. That the Church of Christ may be shown to be one." "Than": Manutius. "Sets out; that the Church may be shown to be one": Oxford edition.

(printed under page 243)

(s) · call in col 500

Sic Pamel. Rigalt. Oxon. Hanc Petri unitatem Pem. Voss. 2. Pauli unitatem Bod. 4.

So Pamelius, Rigault, the Oxford edition. "This unity of Peter": Pem., Voss. 2. "The unity of Paul": Bod. 4.

(printed under page 243)

(t) · call in col 500

Sic Pem. Voss. 1. Vat. 1. Bod. 3 et plures edd. Resistit, in Ecclesia Oxon.

So Pem., Voss. 1, Vat. 1, Bod. 3 and several editions. "Resists, in the Church": Oxford edition.

STEPH. BALUZII NOTAE.

STEPHEN BALUZE'S NOTES.

(Baluze, editors' addition) ‹anchor: note IV, Loquitur Dominus› · col 499

(continued) — Haec rationum momenta, de quibus Critici judicabunt, Baluzium adduxerant, ut nonnulla ex hoc testimonio expungeret. Sed reposita fuere in textu, propterea quod servata fuerunt in omnibus editionibus, quae in Gallia ab annis centum et quinquaginta prodierunt, etiam in Rigaltiana. Quin etiam necesse fuit in Baluzii Notis non pauca mutare, ac plura essent mutata, id si commode fieri potuisset. MARAN. — Equidem non pauca passim mutata, immo et omissa in notis Baluzii testantur perplures eo loci deficientes paginae; ut legitima sane auctoritate fuisse correptum clar. Baluzii editorem haud erit ambiguum cuique notas superstites catholica trutina perpendenti; erit forsitan qui vel plura non fuisse omissa desideraverit, praesertim si notam modo subjiciendam « de Sponso Ecclesiae » penitus introspiciat. Has vero et similes [?] alias eruditionis haud ita sanae, licet copia [?] non spernendae symbolas salvandas esse duximus, ne hoc integrum Baluzianae editionis corpus, omnibus notum et vulgari fama commendatum, laederetur. At quae hinc et inde corrigenda sint emendare si vis, videsis tom. praecedentis dissertationes et notas de Auctoritate Pontificali apud Africanos. EDIT.

(Baluze) ‹anchor: Primatus Petro datur› · cols 499–500 Primatus Petro datur. Ait Latinius quaecumque heic sunt addita, ea omnia esse ex marginalibus summulis in contextum non semel, sed diversis temporibus tandem relata, apparere autem ex eo varietatem [?] quod quae exstant vetustissima exemplaria, ea paucissimas vel nullas ejusmodi summulas insertas habeant, quod facile videtur ex codice Veronensi, quem Latinius commendabat aevo suo scriptum fuisse ante mille annos, cum in eo nihil istius modi appareat, et in septem aliis Vaticanis desint omnia. Addit summulas illas marginales fuisse et ex Cypriani verbis collectas esse cuivis facile esse intelligere, vel ex ea tantum summula quam in manuscripto codice Cardinalis Hosii fuisse docet Pamelius, in quo scriptum erat consequenter in contextu: Hic Petro primatus datur. 547 Quod enim ex Cypriano, subdit Latinius, diligens et studiosus lector collegerat ad locum statim faciliusque inveniendum, id in margine paucis verbis adnotarat, ut fortassis etiam indicem eorum tamquam capitum et locorum communium texeret: Ex quibus colligit idem vir doctissimus et emunctae naris criticus retinendam in contextu fuisse lectionem vetustiorum et plurium codicum, et indicari tamen oportuisse quae in recentioribus reperta erant, sed non statim in Cypriani contextum referri. Similem observationem reperi in annotationibus Dionysii Lambini in Cluentianam Ciceronis et in II Catilinariam.

Primatus Petro datur ("the primacy is given to Peter"). Latini says that whatever is added here was all carried into the text from short marginal summaries, not at one time but at different times, and that the variety [?] appears from this, that the most ancient copies extant have very few or none of such summaries inserted, as is easily seen from the Verona manuscript, which Latini recommended as written a thousand years before his time, since nothing of the kind appears in it, and in seven other Vatican ones it is all missing. He adds that anyone can easily understand that those summaries were marginal and gathered from Cyprian's words, if only from the summary which Pamelius reports stood in the manuscript of Cardinal Hosius, in which was written, following on in the text: "Here the primacy is given to Peter." [p. 547] "For what a careful and studious reader had gathered from Cyprian," Latini goes on, "so as to find the place at once and more easily, he noted in the margin in a few words, so that perhaps he might also weave an index of them as of headings and commonplaces." From which that same most learned man, a critic of keen scent, concludes that the reading of the older and more numerous manuscripts should have been kept in the text, and that what was found in the more recent ones should nonetheless have been indicated, but not straightway carried into Cyprian's text. I have found a similar observation in Denis Lambin's annotations on Cicero's Pro Cluentio and on the Second Catilinarian.

(Baluze) ‹anchor: Pastores sunt omnes› · col 500 Pastores sunt omnes. Id est episcopi omnes sunt pastores gregis Christi. Hinc videmus apud Cyprianum et alibi illos se invicem vocare fratres et collegas. Postea humilitas, quae praecipua debet esse in episcopo virtus, ut patet ex Epistola LXIX Cypriani, effecit ut episcopi se vocarent servos servorum Dei, etiam sanctus Papa Gregorius et alii aliquot episcopi Romani post eum, sed non omnes donec ad ultima tempora ventum est. Vide Joannem Sarisberiensem, lib. VIII Policratici, cap. 23.

Pastores sunt omnes ("all are shepherds"). That is, all bishops are shepherds of Christ's flock. Hence we see in Cyprian and elsewhere that they call one another brothers and colleagues. Later humility, which ought to be the chief virtue in a bishop, as is plain from Cyprian's Letter 69, brought bishops to call themselves servants of the servants of God, Saint Gregory the Pope too, and some other Roman bishops after him, but not all, until the latest times were reached. See John of Salisbury, Policraticus book VIII, chapter 23.

(Baluze) ‹anchor: Hanc Ecclesiae unitatem› · col 500 Hanc Ecclesiae unitatem. Ivo part. V, cap. 361, posuit: Petri Unitatem qui non tenet. Imitatum ex glossemate.

Hanc Ecclesiae unitatem ("this unity of the Church"). Ivo, part V, chapter 361, put: "He who does not hold the Unity of Peter." Imitated from a gloss.

(Baluze) ‹anchor: Resistit› · col 500 Resistit. Pamelius addidit, qui cathedram Petri, super quem fundata est Ecclesia, quae exstant etiam in Epistola secunda Pelagii II, ad episcopos Istriae et in Actis Alexandri III, apud Baronium, tum etiam (continues)

Resistit ("resists"). Pamelius added "who [deserts] the chair of Peter, upon whom the Church was founded", words which stand also in the second Letter of Pelagius II to the bishops of Istria and in the Acts of Alexander III in Baronius, and also (continues)

(printed under page 243)

<!-- The foot images show only Baluze's notes. Any variant-reading notes on this page lie above the crop and are not set. --> (Baluze) ‹anchor: Resistit› · col 501

(continued) apud Ivonem in loco paulo ante laudato et apud Gratianum dist. 93, ubi correctores Romani adnotant verba haec quae a Gratiano et Ivone referuntur, exstare in uno codice Vaticano operum sancti Cypriani, itemque in altero monasterii sancti Salvatoris Bononiae. Verum non habentur in antiquis editionibus neque in libris nostris antiquis. Sane adnotatum est in editione Anglicana exstare in quatuor vetustis codicibus Anglicanis. Pamelius testatur se invenisse in Camberonensi. Cyprianus Epist. XL, pag. 53, Cathedra una super petram Domini voce fundata.

(Baluze) ‹anchor: Unum corpus› · col 501 Unum corpus. Descripsit hunc locum, citans Cyprianum, Paulus papa II, in Epistola scripta ad Archiepiscopum Colossensem, anno 1460, 14 Kal. Augusti: Quia unum corpus et unus spiritus omnes sumus, qui unum Dominum, unum Deum, unam fidem praedicamus et colimus. Unde et Unitatem firmiter tenere et vindicare debemus omnes episcopi, ut episcopatum quoque, ut beatus inquit Cyprianus, unum et individuum comprobemus. Illud interim heic admoneo, scriptum quoque esse individuum comprobemus in codice Burgundico. Ex quo apparet Paulum papam usum esse quodam simili exemplari.

Unum corpus ("one body"). Pope Paul II copied out this passage, citing Cyprian, in a Letter written to the Archbishop of Kalocsa in the year 1460, on the 14th day before the Kalends of August: "Since we are all one body and one spirit, who preach and worship one Lord, one God, one faith. Hence all we bishops too must firmly hold and defend Unity, that we may also prove the episcopate, as blessed Cyprian says, to be one and undivided." Meanwhile I note here that individuum comprobemus ("prove … undivided") is also written in the Burgundian manuscript. From which it appears that Pope Paul used a similar copy.

(Baluze) ‹anchor: Nemo fraternitatem› · col 501 V.—Nemo fraternitatem. Istis verbis, sed paululum mutatis et mutilatis, tamquam suis usus est Pius papa II, in conventu Mantuano, ut videre est in tomo nono Spicilegii Dacheriani, pag. 512.

V.—Nemo fraternitatem ("let no one … the brotherhood"). Pope Pius II used these words, somewhat altered and cut down, as his own at the congress of Mantua, as may be seen in the ninth volume of d'Achery's Spicilegium, page 512.

(Baluze) ‹anchor: Episcopatus unus est› · col 501 Episcopatus unus est. Hanc pericopen omisit Pius II, in conventu Mantuano. Poterat tamen ea non inutiliter uti secundum eorum sententiam qui episcopum unum interpretantur de episcopo Romano, qui ex illorum opinione est sponsus Ecclesiae Catholicae, id est universalis, ut notavimus supra, pag. 456. Vide Bellarminum, lib. II de Romano Pontifice, cap. 16, et Epistolam LXXIII Stanislai Hosii Cardinalis, qui unum sacerdotem interpretatur eum quem vocare solemus vicarium Christi.

Episcopatus unus est ("the episcopate is one"). Pius II omitted this passage at the congress of Mantua. Yet he could have used it to some purpose according to the view of those who interpret "one bishop" of the Roman bishop, who in their opinion is the bridegroom of the Catholic, that is, the universal Church, as we noted above, page 456. See Bellarmine, On the Roman Pontiff book II, chapter 16, and Letter 73 of Cardinal Stanislaus Hosius, who interprets "one priest" as him whom we are accustomed to call the vicar of Christ.

(Baluze) ‹anchor: Quomodo solis› · col 501 Quomodo solis. Ista et alia plura loca istius operis Cyprianici Hildebertus episcopus Cenomanensis tamquam sua, nulla Cypriani mentione, posuit in Sermone de Pace in nova editione, pag. 709.

Quomodo solis ("as of the sun"). Hildebert, bishop of Le Mans, set these and several other passages of this work of Cyprian's as his own, with no mention of Cyprian, in the Sermon On Peace, in the new edition, page 709.

(Baluze) ‹anchor: Ab arbore frange› · col 501 Ab arbore frange. Citat hunc locum sanctus Augustinus Sermone CCLXXXI, cap. 20; et lib. III, contra Cresconium, cap. 33.

Ab arbore frange ("break [a branch] from the tree"). Saint Augustine cites this passage in Sermon 281, chapter 20, and in Against Cresconius book III, chapter 33.

(Baluze) ‹anchor: Praecisus arescit› · col 501 Praecisus arescit. In tomo IX Spicilegii Dacheriani legitur decrescit. At in vetustis schedis ex quibus edita est haec oratio Pii diserte scriptum est arescit. Sic etiam in nova editione Hildeberti, pag. 710.

Praecisus arescit ("cut off, it withers"). In volume IX of d'Achery's Spicilegium one reads decrescit ("it dwindles"). But in the old leaves from which this speech of Pius was published, arescit is plainly written. So too in the new edition of Hildebert, page 710.

(Baluze) ‹anchor: Adulterari non potest› · col 502 VI.—Adulterari non potest. Refert hunc locum sanctus Fulgentius lib. I, cap. 1, de Remissione peccatorum. Ego cum viderem in hoc Cypriani loco et in aliorum veterum scriptorum lucubrationibus Ecclesiam vocari sponsam Christi, Christum vero sponsum, et quidem unicum, legerem autem in eodem loco Cypriani sponsam Christi, quam ille non dereliquit, non derelinquit, neque derelinquet, aut a se abjiciet vel alienabit, quam ei desponsavit Pater, ut in libro IX, Epist. II, ait Petrus abbas Cellensis, quam Innocentius papa III, lib. I, Epist. IV, ait a Christo desponsatam fuisse; cum 549 legerem, inquam, in hoc Cypriani loco sponsam Christi adulterari non posse, ipsosque etiam Romanos Pontifices; Bonifacium istius nominis primum, Leonem quoque istius nominis primum in Epistola ad Anatolium, Leonem IX in Epistola ad Robertum abbatem Casae-Dei in Arvernis, Alexandrum III, in Epistola ad Bononienses, aemulum ejus Octavianum in Epistola encyclica de Electione sua, Innocentium III, in plurimis Epistolis suis, Honorium III in Epistola ad regem Portugalensem, Clementem V, in concilio Viennensi, Cardinales ad imperatorem Fridericum scribentes, apud Baronium an. 1159, § LXIII, et alios vocare Ecclesiam unius viri Christi sponsam, Christum verum et unicum sanctae Ecclesiae sponsum, putabam hinc colligi non immerito posse Ecclesiam esse univiram, uti dictum a me est olim in Notis ad Agobardum. Videbam praeterea eam, quam Tertullianus in ipso initio libri ad Martyras vocat dominam matrem Ecclesiam, vocatam fuisse matrem et dominam Romani Pontificis a Paschali II, in concilio Lateranensi et a Clemente V, in concilio Viennensi. Unde recte, ut mihi videbatur, colligebam illam non posse esse sponsam ejus cujus mater esset et domina. Et tamen inventi sunt postea, qui dicerent Papam quoque esse sponsum Ecclesiae, non solum Romanae, quod est extra controversiam, sed etiam totius seu universalis Ecclesiae. Quod sensisse Gregorium Papam X, liquet ex decretis ejus editis in concilio Lugdunensi. Postea Joannes Monachi Cardinalis in cap. Felicis de Poenis in Sexto, cum dixisset unam esse Ecclesiam, extra quam nullus salvatur, statim addit: Et istius est sponsus Papa. Deinde Joannes Andreae in cap. Pia consideratione de Excessibus in Sexto, ait Papam esse generalem sponsum Ecclesiae. Eugenius Papa IV, scribens ad Carolum VII, regem Francorum apud Odoricum Raynaldum an. 1437, § XXIV, ait se esse verum Vicarium Jesu Christi atque (continues)

VI.—Adulterari non potest ("she cannot be made an adulteress"). Saint Fulgentius reports this passage in On the Remission of Sins book I, chapter 1. When I saw that in this passage of Cyprian and in the works of other ancient writers the Church is called the bride of Christ, and Christ the bridegroom, and indeed the only one; and when I read in this same passage of Cyprian of the bride of Christ, whom He has not forsaken, does not forsake and will not forsake, nor cast from Himself or estrange, whom the Father betrothed to Him, as Peter, abbot of Celle, says in book IX, Letter 2, and whom Pope Innocent III, book I, Letter 4, says was betrothed by Christ; when [p. 549] I read, I say, in this passage of Cyprian that the bride of Christ cannot be made an adulteress, and that the Roman Pontiffs themselves too — Boniface, the first of that name, Leo, likewise the first of that name, in the Letter to Anatolius, Leo IX in the Letter to Robert, abbot of La Chaise-Dieu in Auvergne, Alexander III in the Letter to the people of Bologna, his rival Octavian in the encyclical Letter on his Election, Innocent III in very many of his Letters, Honorius III in the Letter to the king of Portugal, Clement V at the council of Vienne, the Cardinals writing to the emperor Frederick in Baronius, year 1159, § 63, and others — call the Church the bride of one man, Christ, and Christ the true and only bridegroom of the holy Church, I thought it could not unreasonably be concluded from this that the Church is the wife of one husband, as I once said in the Notes on Agobard. I saw, moreover, that she whom Tertullian at the very beginning of the book To the Martyrs calls our lady mother the Church was called the mother and lady of the Roman Pontiff by Paschal II at the Lateran council and by Clement V at the council of Vienne. From which, rightly as it seemed to me, I concluded that she could not be the bride of one whose mother and lady she was. And yet afterwards some were found to say that the Pope too is the bridegroom of the Church, not only of the Roman, which is beyond dispute, but also of the whole or universal Church. That Pope Gregory X held this is clear from his decrees published at the council of Lyon. Later Cardinal Jean Lemoine, on the chapter Felicis, On Penalties, in the Sext, having said that the Church is one, outside which no one is saved, at once adds: "And of this [Church] the Pope is the bridegroom." Then Johannes Andreae, on the chapter Pia consideratione, On Excesses, in the Sext, says that the Pope is the general bridegroom of the Church. Pope Eugenius IV, writing to Charles VII, king of the Franks, in Odorico Rinaldi, year 1437, § 24, says that he is the true Vicar of Jesus Christ and (continues)

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LECTIONES VARIANTES.

VARIANT READINGS.

ᵃ Sed arbor una, tenaci radice fundata. Pem. Voss. 2. Ver. Mun.

ᵃ "But one tree, founded on a tenacious root." Pem. Voss. 2. Ver. Mun.

ᵇ Corporis lucis Ben. NC. 1. Lam. Pem. Bod. 2. Non recipit Voss. 3.

ᵇ "Of the body of the light": Ben. NC. 1. Lam. Pem. Bod. 2. "Does not admit": Voss. 3.

ᶜ Profluentes rivos Lam. Ebor. latius pandit. Thu.

ᶜ "Its flowing streams" Lam. Ebor.; "spreads more widely" Thu.

STEPH. BALUZII NOTAE.

NOTES OF ÉTIENNE BALUZE.

apud Ivonem in loco paulo ante laudato et apud Gratianum dist. 93, ubi correctores Romani adnotant verba haec quae a Gratiano et Ivone referuntur, exstare in uno codice Vaticano operum sancti Cypriani, itemque in altero monasterii sancti Salvatoris Bononiae. Verum non habentur in antiquis editionibus neque in libris nostris antiquis. Sane adnotatum est in editione Anglicana exstare in quatuor vetustis codicibus Anglicanis. Pamelius testatur se invenisse in Camberonensi. Cyprianus Epist. XL, pag. 53, Cathedra una super petram Domini voce fundata.

in Ivo, in the place cited a little above, and in Gratian, dist. 93, where the Roman correctors note that these words, which are reported by Gratian and Ivo, stand in one Vatican codex of the works of Saint Cyprian, and likewise in another of the monastery of Saint Saviour at Bologna. But they are not found in the ancient editions, nor in our ancient books. It is indeed noted in the English edition that they stand in four old English codices. Pamelius testifies that he found them in the Camberon manuscript. Cyprian, Epist. XL, p. 53: One chair founded upon the rock by the Lord's voice.

Unum corpus. Descripsit hunc locum, citans Cyprianum, Paulus papa II, in Epistola scripta ad Archiepiscopum Colossensem, anno 14[?]0, 14 Kal. Augusti: Quia unum corpus et unus spiritus omnes sumus, qui unum Dominum, unum Deum, unam fidem praedicamus et colimus. Unde et Unitatem firmiter tenere et vindicare debemus omnes episcopi, ut episcopatum quoque, ut beatus inquit Cyprianus, unum et individuum comprobemus. Illud interim heic admoneo, scriptum quoque esse individuum comprobemus in codice Burgundico. Ex quo apparet Paulum papam usum esse quodam simili exemplari.

One body. Pope Paul II copied out this passage, citing Cyprian, in a letter written to the Archbishop of Kalocsa in the year 14[?]0, on the fourteenth day before the Kalends of August: Since we are all one body and one spirit, who preach and worship one Lord, one God, one faith. Wherefore we bishops also ought all firmly to hold and to defend Unity, that, as the blessed Cyprian says, we may prove the episcopate also to be one and undivided. Meanwhile I note here that individuum comprobemus is written also in the Burgundian codex. From which it appears that Pope Paul used some similar copy.

V.—Nemo fraternitatem. Istis verbis, sed paululum mutatis et mutilatis, tanquam suis usus est Pius papa II, in conventu Mantuano, ut videre est in tomo nono Spicilegii Dacheriani, pag. 512.

V.—Let no one … the brotherhood. Pope Pius II used these words, though somewhat altered and curtailed, as if they were his own, at the congress of Mantua, as may be seen in the ninth volume of d'Achery's Spicilegium, p. 512.

Episcopatus unus est. Hanc pericopen omisit Pius II, in conventu Mantuano. Poterat tamen ea non inutiliter uti secundum eorum sententiam qui episcopum unum interpretantur de episcopo Romano, qui ex illorum opinione est sponsus Ecclesiae Catholicae, id est universalis, ut notavimus supra, pag. 436. Vide Bellarminum, lib. II de Romano Pontifice, cap. 16, et Epistolam LXXIII Stanislai Hosii Cardinalis, qui unum sacerdotem interpretatur eum quem vocare solemus vicarium Christi.

The episcopate is one. Pius II omitted this passage at the congress of Mantua. Yet he could have used it to some purpose according to the view of those who interpret the one bishop of the Roman bishop, who in their opinion is the spouse of the Catholic, that is, the universal, Church, as we noted above, p. 436. See Bellarmine, book II On the Roman Pontiff, chapter 16, and Letter LXXIII of Cardinal Stanislaus Hosius, who interprets the one priest as him whom we are accustomed to call the vicar of Christ.

Quomodo solis. Ista et alia plura loca istius operis Cyprianici Hildebertus episcopus Cenomanensis tanquam sua, nulla Cypriani mentione, posuit in Sermone de Pace in nova editione, pag. 709.

As of the sun. Hildebert, bishop of Le Mans, set down these and several other passages of this work of Cyprian as his own, with no mention of Cyprian, in his Sermon On Peace, in the new edition, p. 709.

Ab arbore frange. Citat hunc locum sanctus Augustinus Sermone CCLXXXI, cap. 20; et lib. III, contra Cresconium, cap. 33.

Break from the tree. Saint Augustine cites this passage in Sermon CCLXXXI, chapter 20, and in book III Against Cresconius, chapter 33.

Praecisus arescit. In tomo IX Spicilegii Dacheriani legitur decrescit. At in vetustis schedis ex quibus edita est haec oratio Pii diserte scriptum est arescit. Sic etiam in nova editione Hildeberti, pag. 710.

Cut off, it dries up. In volume IX of d'Achery's Spicilegium one reads decrescit ("it diminishes"). But in the old leaves from which this oration of Pius was edited, arescit ("it dries up") is plainly written. So also in the new edition of Hildebert, p. 710.

VI. — Adulterari non potest. Refert hunc locum sanctus Fulgentius lib. I, cap. 1, de Remissione peccatorum. Ego cum viderem in hoc Cypriani loco et in aliorum veterum scriptorum lucubrationibus Ecclesiam vocari sponsam Christi, Christum vero sponsum, et quidem unicum, legerem autem in eodem loco Cypriani sponsam Christi, quam ille non dereliquit, non derelinquit, neque derelinquet, aut a se abjiciet vel alienabit, quam ei desponsavit Pater, ut in libro IX, Epist. II, ait Petrus abbas Cellensis, quam Innocentius papa III, lib. I, Epist. IV, ait a Christo desponsatam fuisse; cum [549] legerem, inquam, in hoc Cypriani loco sponsam Christi adulterari non posse, ipsosque etiam Romanos Pontifices; Bonifacium istius nominis primum, Leonem quoque istius nominis primum in Epistola ad Anatolium, Leonem IX in Epistola ad Robertum abbatem Casae-Dei in Arvernis, Alexandrum III, in Epistola ad Bononienses, aemulum ejus Octavianum in Epistola encyclica de Electione sua, Innocentium III, in plurimis Epistolis suis, Honorium III in Epistola ad regem Portugalensem, Clementem V, in concilio Viennensi, Cardinales ad imperatorem Fridericum scribentes, apud Baronium an. 1159, § LXIII, et alios vocare Ecclesiam unius viri Christi sponsam, Christum verum et unicum sanctae Ecclesiae sponsum, putabam hinc colligi non immerito posse Ecclesiam esse univiram, uti dictum a me est olim in Notis ad Agobardum. Videbam praeterea eam, quam Tertullianus in ipso initio libri ad Martyras vocat dominam matrem Ecclesiam, vocatam fuisse matrem et dominam Romani Pontificis a Paschali II, in concilio Lateranensi et a Clemente V, in concilio Viennensi. Unde recte, ut mihi videbatur, colligebam illam non posse esse sponsam ejus cujus mater esset et domina. Et tamen inventi sunt postea, qui dicerent Papam quoque esse sponsum Ecclesiae, non solum Romanae, quod est extra controversiam, sed etiam totius seu universalis Ecclesiae. Quod sensisse Gregorium Papam X, liquet ex decretis ejus editis in concilio Lugdunensi. Postea Joannes Monachi Cardinalis in cap. Felicis de Poenis in Sexto, cum dixisset unam esse Ecclesiam, extra quam nullus salvatur, statim addit: Et istius est sponsus Papa. Deinde Joannes Andreae in cap. Pia consideratione de Excessibus in Sexto, ait Papam esse generalem sponsum Ecclesiae. Eugenius Papa IV, scribens ad Carolum VII, regem Francorum apud Odoricum Raynaldum an. 1437, § XXIV, ait se esse verum Vicarium Jesu Christi atque

VI. — She cannot be made adulterous. Saint Fulgentius quotes this passage in book I, chapter 1, On the Remission of Sins. When I saw that in this passage of Cyprian, and in the writings of other ancient authors, the Church is called the bride of Christ, and Christ the bridegroom, and indeed the only one; and when I read in the same passage of Cyprian of the bride of Christ, whom He has not forsaken, does not forsake, and will not forsake, nor will cast away from Himself or estrange, whom the Father betrothed to Him, as Peter, abbot of Celle, says in book IX, Letter II, and whom Pope Innocent III, book I, Letter IV, says was betrothed by Christ; when, I say, I read [549] in this passage of Cyprian that the bride of Christ cannot be made adulterous, and that the Roman Pontiffs themselves — Boniface, first of that name; Leo also, first of that name, in his Letter to Anatolius; Leo IX in his Letter to Robert, abbot of La Chaise-Dieu in Auvergne; Alexander III in his Letter to the Bolognese; his rival Octavian in his encyclical Letter On his Election; Innocent III in very many of his Letters; Honorius III in his Letter to the king of Portugal; Clement V at the Council of Vienne; the Cardinals writing to the emperor Frederick, in Baronius, year 1159, § LXIII; and others — call the Church the bride of one husband, Christ, and Christ the true and only bridegroom of holy Church, I thought that it could not unjustly be concluded from this that the Church is the wife of one husband, as I said formerly in the Notes on Agobard. I saw, moreover, that she whom Tertullian, at the very beginning of the book To the Martyrs, calls our lady mother the Church, was called mother and lady of the Roman Pontiff by Paschal II at the Lateran council and by Clement V at the Council of Vienne. Whence, rightly as it seemed to me, I concluded that she could not be the bride of him whose mother and lady she was. And yet there were found afterwards those who said that the Pope also is the bridegroom of the Church, not only of the Roman, which is beyond dispute, but also of the whole or universal Church. That Pope Gregory X held this is plain from his decrees published at the Council of Lyons. Afterwards Cardinal Jean Lemoine, on the chapter Felicis, De poenis, in the Sext, having said that the Church is one, outside which no one is saved, at once adds: And the Pope is her bridegroom. Then Johannes Andreae, on the chapter Pia consideratione, De excessibus, in the Sext, says that the Pope is the general bridegroom of the Church. Pope Eugene IV, writing to Charles VII, king of the French, in Odorico Raynaldi, year 1437, § XXIV, says that he is the true Vicar of Jesus Christ and

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(b) · call in col 502

Corporis lucis Ben. NC. 1. Lam. Pem. Bod. 2. Non recipit Voss. 3.

"Of the body of light": Ben., NC 1, Lam., Pem., Bod. 2. Voss. 3 does not have it.

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(c) · call in col 502

Profluentes rivos Lam. Ebor. latius pandit. Thu.

"Its streams flowing forth": Lam., Ebor. "Spreads more widely": Thu.

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VARIANT READINGS.

(a) · call in col 503

Ecclesiae fores Thu.

"The doors of the Church": Thu.

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(continued) unicum Ecclesiae suae sponsum. Aegidius cardinalis Viterbiensis in oratione ad Julium papam II habita in concilio Lateranensi anno 1511, v Non. Maii: Appello ergo te, Juli, pontifex maxime. Summus ille te appellat Deus, qui suam te gerere in terris vicem voluit, qui a tanto jampridem senatu te unum delegit qui nonum usque in annum Ecclesiae suae te sponsum defendit. Sic Odoricus Raynaldus in epistola dedicatoria tomi XIII Annalium Ecclesiasticorum ad Innocentium X, ait Ecclesiam toto orbe diffusam esse illius sponsam. Vidit Alexander a Turre magnam esse in ea re difficultatem, magnum periculum, si diceretur Ecclesiam non esse univiram, item si negaretur Papam esse sponsum Ecclesiae universalis. Itaque cum in libro IV, cap. 14, de fulgenti radio ecclesiasticae Hierarchiae dixisset Christum esse unicum ac singularem Ecclesiae sponsum, quod esse videtur verissimum, vellet tamen Papam quoque, quem vocat oecumenicum Ecclesiae episcopum, esse etiam sponsum Ecclesiae universalis, confugit ad sophistarum argutias et subtilitates, et ex sensu illorum dixit duos esse sponsos Ecclesiae, unum invisibilem, id est Christum, et alium visibilem, id est Papam. Quo nihil fingi potest ineptius. Quid enim fingi potest ineptius quam dicere mulierem duobus viris esse matrimonio junctam, uni vero, alteri imaginario. Et tamen Bellarminus, lib. II, cap. 31, de Romano Pontifice, ausus est ita existimare, inquiens illum ita dici sponsum Ecclesiae loco Christi ut Christi vicarium et ministrum. Non bene profecto merentur de Romano Pontifice qui vanas illas et futiles opiniones comminiscuntur. Contentus est ille sua suprema dignitate, qua nulla excelsior, excellentior, eminentior, atque sublimior est in orbe terrarum, cui nulla potestas aequari potest, ut ait Pius papa II ad Carolum VII regem Francorum scribens apud Bzovium an. 1461, § IX. Christus est sponsus, Ecclesia sponsa, pontifex Romanus amicus sponsi. Eam Christus ascensurus in coelum, ut ait sanctus Augustinus, commendavit discipulis suis, non ut amet aliquem ipsorum, sed ipsum tamquam sponsum, illos tamquam sponsi amicos. Praeclare ergo sanctus Bernardus in Epistola CXCI, in editione Mabillonii scribens nomine episcoporum ad Innocentium papam ait: Tibi commissa est sponsa Christi, amice sponsi. Tuum est eamdem uni viro virginem castam exhibere Christo. Idem Eugenium papam III monuit non debere illum, si amicus sponsi esset, vocare Ecclesiam principem suam, sed principem, sicut Hieronymus Eustochium, quae virginitatem suam Christo dicaverat, ideo ait se vocare dominam, quippe sponsam domini sui. Virgines enim […] nitate: Unus omnium sacrarum virginum sponsus. Rectissime Innocentius papa III in sermone III de Consecratione Pontificis, cum disseruisset de unione sacramentali Christi et Ecclesiae, 551 Christum autem vocasset sponsum, se vero dixisset amicum sponsi, subjunxit se esse sponsum Romanae Ecclesiae. Addo etiam Alypium et Augustinum scribentes ad Julianam diserte vocare Christum universae Ecclesiae unicum sponsum.

(Baluze) ‹anchor: Si potuit evadere› · col 504 Si potuit evadere. Hoc loco usus est Alexander III adversus imperatorem Fridericum, ut patet ex ejus Actis apud Baronium an. 1164, § XLI.

Si potuit evadere ("if he could escape"). Alexander III used this passage against the emperor Frederick, as is plain from his Acts in Baronius, year 1164, § 41.

(Baluze) ‹anchor: Et hi tres unum sunt› · col 504 Et hi tres unum sunt. Vide Erasmum in caput quintum Epistolae primae Joannis, Notas Anglorum ad hunc locum, et Richardum Simonem in Historia critica Novi Testamenti tom. I, cap. 18, pag. 212. Vide etiam Itinerarium R. P. Edmundi Martene parte II, pag. 79.

Et hi tres unum sunt ("and these three are one"). See Erasmus on the fifth chapter of the First Letter of John, the English editors' Notes on this passage, and Richard Simon, Critical History of the New Testament, volume I, chapter 18, page 212. See also the Itinerary of the Reverend Father Edmond Martène, part II, page 79.

(Baluze) ‹anchor: Quis Christum› · col 504 VII.—Quis Christum. Scio Manutium et alios post eum, uno Morellio excepto, posuisse ipsam pro Christum, uti etiam ego vidi scriptum in uno veteri libro, et eam in aliis duobus veteribus. At ego, qui video libros nostros veteres XXV et quatuor Anglicanos itemque omnes veteres editiones habere Christum, arbitratus sum eam lectionem, quae bonum sensum constituere potest, esse retinendam, ut sensus sit voluisse Cyprianum dicere sortitos fuisse milites quis Christum indueret, id est vestem qua Christus fuerat indutus, improprio sane usu, sed tamen vero. Eodem fere modo Paulus Apostolus eos qui in Christo baptizati sunt Christum scribit induisse, id est habuisse indumentum Christi, ut interpretatur Hieronymus. Quo etiam loquendi modo utitur Cyprianus in libro de Lapsis, pag. 192. Hic error apud Cyprianum haud dubie ortus est ex eo quod in antiquo quodam exemplari, cui ego vidi simile, scriptum erat XPM, et is qui ex illo codice descripsit opera sancti Martyris, cum legere nesciret has notas, imperite posuit ipsam, respiciens ad tunicam. Alii deinde posuerunt eam, putantes haud dubie hanc vocem melius huic loco congruere quam ipsam. Nam certum est veteres librarios qui sancti Martyris opera descripserunt per licentiam saepe suam mutasse verba Cypriani et alia similia supposuisse, quemadmodum pluribus exemplis ostendimus in his notis. Hinc orta tot synonyma quae apud Cyprianum occurrunt in veteribus libris.

VII.—Quis Christum ("who [should put on] Christ"). I know that Manutius and others after him, Morel alone excepted, printed ipsam ("it") for Christum, as I too have seen written in one old book, and eam ("it") in two other old ones. But since I see that twenty-five of our old books and four English ones, and likewise all the old editions, have Christum, I judged that this reading, which can yield a good sense, should be kept, the sense being that Cyprian meant to say the soldiers cast lots for who should put on Christ, that is, the garment Christ had worn — an improper usage, certainly, but a real one. In almost the same way the Apostle Paul writes that those baptized in Christ have put on Christ, that is, have had the garment of Christ, as Jerome interprets. Cyprian too uses this manner of speaking in the book On the Lapsed, page 192. This error in Cyprian no doubt arose from the fact that in some ancient copy, like one I have seen, XPM was written, and the man who copied the holy Martyr's works from that manuscript, not knowing how to read these abbreviations, ignorantly put ipsam, thinking of the tunic. Others then put eam, no doubt thinking this word suited the place better than ipsam. For it is certain that the old copyists who transcribed the holy Martyr's works often changed Cyprian's words at their own licence and substituted others like them, as we show by many examples in these notes. Hence arose the many synonyms that occur in Cyprian in the old books.

(Baluze) ‹anchor: Indivisa› · col 504 Indivisa. Ita undecim libri nostri et septem Angli- (continues)

Indivisa ("undivided"). So eleven of our books and seven Eng- (continues)

(printed under page 245)

unicum Ecclesiae suae sponsum. Aegidius cardinalis Viterbiensis in oratione ad Julium papam II habita in concilio Lateranensi anno 1511, v Non. Maii: Appello ergo te, Juli, pontifex maxime. Summus ille te appellat Deus, qui suam te gerere in terris vicem voluit, qui a tanto jampridem senatu te unum delegit qui nonum usque in annum Ecclesiae suae te sponsum defendit. Sic Odoricus Raynaldus in epistola dedicatoria tomi XIII Annalium Ecclesiasticorum ad Innocentium X, ait Ecclesiam toto orbe diffusam esse illius sponsam. Vidit Alexander a Turre magnam esse in ea re difficultatem, magnum periculum, si diceretur Ecclesiam non esse univiram, item si negaretur Papam esse sponsum Ecclesiae universalis. Itaque cum in libro IV, cap. 14, de fulgenti radio ecclesiasticae Hierarchiae dixisset Christum esse unicum ac singularem Ecclesiae sponsum, quod esse videtur verissimum, vellet tamen Papam quoque, quem vocat oecumenicum Ecclesiae episcopum, esse etiam sponsum Ecclesiae universalis, confugit ad sophistarum argutias et subtilitates, et ex sensu illorum dixit duos esse sponsos Ecclesiae, unum invisibilem, id est Christum, et alium visibilem, id est Papam. Quo nihil fingi potest ineptius. Quid enim fingi potest ineptius quam dicere mulierem duobus viris esse matrimonio junctam, uni vero, alteri imaginario. Et tamen Bellarminus, lib. II, cap. 31, de Romano Pontifice, ausus est ita existimare, inquiens illum ita dici sponsum Ecclesiae loco Christi ut Christi vicarium et ministrum. Non bene profecto merentur de Romano Pontifice qui vanas illas et futiles opiniones comminiscuntur. Contentus est ille sua suprema dignitate, qua nulla excelsior, excellentior, eminentior, atque sublimior est in orbe terrarum, cui nulla potestas aequari potest, ut ait Pius papa II ad Carolum VII regem Francorum scribens apud Bzovium an. 1461, § IX. Christus est sponsus, Ecclesia sponsa, pontifex Romanus amicus sponsi. Eam Christus ascensurus in coelum, ut ait sanctus Augustinus, commendavit discipulis suis, non ut amet aliquem ipsorum, sed ipsum tamquam sponsum, illos tamquam sponsi amicos. Praeclare ergo sanctus Bernardus in Epistola CXCI, in editione Mabillonii scribens nomine episcoporum ad Innocentium papam ait: Tibi commissa est sponsa Christi, amice sponsi. Tuum est eamdem uni viro virginem castam exhibere Christo. Idem Eugenium papam III monuit non debere illum, si amicus sponsi esset, vocare Ecclesiam principem suam, sed principem, sicut Hieronymus Eustochium, quae virginitatem suam Christo dicaverat, ideo ait se vocare dominam, quippe sponsam domini sui. Virgines enim quae se Christo consecrarunt Ecclesia vocare solet sponsas Christi, ut etiam olim scribebat sanctus Fulgentius episcopus Ruspensis ad Probam de Virginitate: Unus omnium sacrarum virginum sponsus. Rectissime Innocentius papa III in sermone III de Consecratione Pontificis, cum disseruisset de unione sacramentali Christi et Ecclesiae, 551 Christum autem vocasset sponsum, se vero dixisset amicum sponsi, subjunxit se esse sponsum Romanae Ecclesiae. Addo etiam Alypium et Augustinum scribentes ad Julianam diserte vocare Christum universae Ecclesiae unicum sponsum.

… the one Bridegroom of His Church. Giles, Cardinal of Viterbo, in the oration to Pope Julius II delivered at the Lateran Council in the year 1511, on the fifth day before the Nones of May: 'I appeal therefore to you, Julius, supreme pontiff. That highest God calls upon you, who willed that you should act as His vicar on earth, who long since chose you alone out of so great a senate, who until the ninth year has defended you as bridegroom of His Church.' So Odoricus Raynaldus, in the dedicatory epistle of volume XIII of the Annales Ecclesiastici to Innocent X, says that the Church spread through the whole world is his bride. Alexander de Turre saw that there was great difficulty in this matter, great danger, if it were said that the Church is not the wife of one husband, and likewise if it were denied that the Pope is bridegroom of the universal Church. Therefore, when in book IV, chapter 14, of his De fulgenti radio ecclesiasticae hierarchiae he had said that Christ is the one and only Bridegroom of the Church, which seems most true, yet wishing that the Pope too, whom he calls ecumenical bishop of the Church, should also be bridegroom of the universal Church, he took refuge in the quibbles and subtleties of the sophists, and in their sense said that there are two bridegrooms of the Church, one invisible, that is Christ, and the other visible, that is the Pope. Nothing more inept than this can be devised. For what more inept can be devised than to say that a woman is joined in marriage to two husbands, to one a true one, to the other an imaginary? And yet Bellarmine, book II, chapter 31, De Romano Pontifice, ventured to hold this, saying that he is so called bridegroom of the Church in the place of Christ, as Christ's vicar and minister. They do not deserve well of the Roman Pontiff, assuredly, who devise those vain and futile opinions. He is content with his supreme dignity, than which there is none loftier, more excellent, more eminent and more sublime in the world, to which no power can be made equal, as Pope Pius II says, writing to Charles VII, king of the Franks, in Bzovius under the year 1461, § IX. Christ is the Bridegroom, the Church the bride, the Roman pontiff the friend of the Bridegroom. Christ, when about to ascend into heaven, as Saint Augustine says, commended her to His disciples, not that she should love any one of them, but Him as Bridegroom, and them as friends of the Bridegroom. Excellently therefore does Saint Bernard, in Epistle CXCI in Mabillon's edition, writing in the name of the bishops to Pope Innocent, say: 'To you is committed the bride of Christ, O friend of the Bridegroom. It is yours to present her as a chaste virgin to one husband, Christ.' The same admonished Pope Eugenius III that, if he were the friend of the Bridegroom, he ought not to call the Church his princess, but princess [so printed], just as Jerome says that he calls Eustochium, who had dedicated her virginity to Christ, 'lady' for this reason, namely because she is the bride of his Lord. For the Church is wont to call the virgins who have consecrated themselves to Christ brides of Christ, as Saint Fulgentius, bishop of Ruspe, also once wrote to Proba on virginity: 'One is the Bridegroom of all holy virgins.' Most rightly Pope Innocent III, in the third sermon on the consecration of a pontiff, when he had discoursed on the sacramental union of Christ and the Church, and had called Christ the Bridegroom and himself the friend of the Bridegroom, added that he was bridegroom of the Roman Church. I add also that Alypius and Augustine, writing to Juliana, expressly call Christ the one Bridegroom of the universal Church.

Si potuit evadere. Hoc loco usus est Alexander III adversus imperatorem Fridericum, ut patet ex ejus Actis apud Baronium an. 1164, § XLI.

'If he could escape.' Alexander III used this passage against the emperor Frederick, as is plain from his Acts in Baronius under the year 1164, § XLI.

Et hi tres unum sunt. Vide Erasmum in caput quintum Epistolae primae Joannis, Notas Anglorum ad hunc locum, et Richardum Simonem in Historia critica Novi Testamenti tom. I, cap. 18, pag. 212. Vide etiam Itinerarium R. P. Edmundi Martene parte II, pag. 79.

'And these three are one.' See Erasmus on the fifth chapter of the First Epistle of John, the Notes of the English editors on this place, and Richard Simon in the Histoire critique du Nouveau Testament, vol. I, chap. 18, p. 212. See also the Itinerarium of the Rev. Father Edmond Martène, part II, p. 79.

VII.—Quis Christum. Scio Manutium et alios post eum, uno Morellio excepto, posuisse ipsam pro Christum, uti etiam ego vidi scriptum in uno veteri libro, et eam in aliis duobus veteribus. At ego, qui video libros nostros veteres XXV et quatuor Anglicanos itemque omnes veteres editiones habere Christum, arbitratus sum eam lectionem, quae bonum sensum constituere potest, esse retinendam, ut sensus sit voluisse Cyprianum dicere sortitos fuisse milites quis Christum indueret, id est vestem qua Christus fuerat indutus, improprio sane usu, sed tamen vero. Eodem fere modo Paulus Apostolus eos qui in Christo baptizati sunt Christum scribit induisse, id est habuisse indumentum Christi, ut interpretatur Hieronymus. Quo etiam loquendi modo utitur Cyprianus in libro de Lapsis, pag. 192. Hic error apud Cyprianum haud dubie ortus est ex eo quod in antiquo quodam exemplari, cui ego vidi simile, scriptum erat XPM, et is qui ex illo codice descripsit opera sancti Martyris, cum legere nesciret has notas, imperite posuit ipsam, respiciens ad tunicam. Alii deinde posuerunt eam, putantes haud dubie hanc vocem melius huic loco congruere quam ipsam. Nam certum est veteres librarios qui sancti Martyris opera descripserunt per licentiam saepe suam mutasse verba Cypriani et alia similia supposuisse, quemadmodum pluribus exemplis ostendimus in his notis. Hinc orta tot synonyma quae apud Cyprianum occurrunt in veteribus libris.

VII.—'Who should put on Christ.' I know that Manutius and others after him, Morel alone excepted, put ipsam ('it') for Christum, as I too have seen written in one old book, and eam ('it') in two other old ones. But I, seeing that our twenty-five old books and the four English ones, and likewise all the old editions, have Christum, judged that this reading, which can yield a good sense, should be retained, so that the sense is that Cyprian meant to say that the soldiers cast lots for who should put on Christ, that is, the garment with which Christ had been clothed, by a usage improper indeed, but yet true. In almost the same way the Apostle Paul writes that those who have been baptized in Christ have put on Christ, that is, have had the clothing of Christ, as Jerome interprets. Cyprian also uses this manner of speaking in the book De lapsis, p. 192. This error in Cyprian no doubt arose from the fact that in some ancient exemplar, like one that I have seen, XPM was written, and he who copied the works of the holy Martyr from that codex, not knowing how to read these abbreviations, unskilfully put ipsam, looking to the tunic. Others afterwards put eam, thinking no doubt that this word suited this place better than ipsam. For it is certain that the old copyists who transcribed the works of the holy Martyr often, by their own licence, changed Cyprian's words and substituted others like them, as we show by many examples in these notes. Hence arose the many synonyms that occur in Cyprian in the old books.

Indivisa. Ita undecim libri nostri et septem Angli-

'Undivided.' So eleven of our books and seven English …

<!-- note: Baluze notes (STEPH. BALUZII NOTAE) at the foot of the page carrying cols 503-504, set in reading order, left half then right half. The first paragraph comes over from the previous page, opening mid-sentence ("unicum Ecclesiae suae sponsum"), and runs on into the top of the right half ("quae se Christo consecrarunt"). The last note ("Indivisa") breaks off at "Angli-" and goes on onto the next page. "551" inside the first note is the marginal page number of Baluze's edition, kept as printed (earlier set as 581; the page prints 551, Q2a). "sed principem" is set as printed (one would expect "sed dominam"). Above the Baluze notes stand the LECTIONES VARIANTES a, b, c (c goes on into the right half: "potius omisit … vis posita est"); a (call in col 503, "foris") is set above under Footnotes (Q3a); b and c have their calls in col 504 and are not set here. Line-end hyphens joined; ae for æ. Nothing could be compared with the notes already set in n503/n504, because this task allowed no other reads, so all of this page's Baluze notes are set here in full. -->

LECTIONES VARIANTES.

VARIANT READINGS.

(printed under page 246)

(a) · call in col 505

Unitatem ille Lam. Ebor. NC. Pem. Bod. 1, 2, 3. Paris. Voss. 3. Thu. Foss. Spir.

"He [shows] unity": Lam., Ebor., NC, Pem., Bod. 1, 2, 3, Paris., Voss. 3, Thu., Foss., Speyer edition.

(printed under page 246)

(b) · call in col 505

Semel solida firmitatem Paris. Semel et solidam Oxon.

"Once, solid, firmness": Paris. "Once and solid": Oxford edition.

(printed under page 246)

(c) ‹anchor: copulata, connexa› · call in col 505

Individua copula, connexa Voss. 3. Innom.

"An undivided bond, joined": Voss. 3, the unnamed edition.

(printed under page 246)

(d) ‹anchor: et signo› · call in col 505

Vestris declaravit Foss. Spir.

"He declared by your…": Foss., Speyer edition.

(printed under page 246)

(e) · call in col 506

Vinculo pacis Voss. 3.

"By the bond of peace": Voss. 3.

(printed under page 246)

(f) · call in col 506

Continet Pem. Voss. 2. Continetur Voss. 3.

"Holds": Pem., Voss. 2. "Is held": Voss. 3.

(printed under page 246)

(g) · call in col 506

Nec alia una Lam. Ebor. NC. 1.

"Nor another one": Lam., Ebor., NC 1.

(printed under page 246)

(h) · call in col 506

Unitatis Voss. 1.

"Of unity": Voss. 1.

(printed under page 246)

(i) ‹anchor: unguium laceratione› · call in col 506

Non morsibus laetum, non ungulatum Thu. Foss. Spir.

"Not glad in biting, not clawed": Thu., Foss., Speyer edition.

(printed under page 246)

(j) ‹anchor: hospitia humana› · call in col 506

Hospitia consuevit Lam. Ebor. Ben. NC. 1.

"It is accustomed to human dwellings": Lam., Ebor., Ben., NC 1.

STEPH. BALUZII NOTAE.

STEPHEN BALUZE'S NOTES.

(Baluze) ‹anchor: Indivisa› · col 505

(continued) cani, melius profecto quam alii, in quibus scriptum est individua. Individuum est quod non potest dividi, indivisum quod non est divisum. Certum est autem vestem Christi potuisse dividi et non fuisse divisam. Tamen postea Cyprianus eamdem tunicam appellat individuam, ratione nimirum argumenti quod tractabat, ut ostenderet concordiam populi Christiani individuam et perpetuam esse debere. Rufinus in Psal. XXI: Quod vero inconsutilem et meliorem non diviserunt, Ecclesiae concordiam figuraverunt. Tertullianus in extremo libro de Patientia: Cum ergo Spiritus Dei descendit, individua patientia comitatur eum. Dubitare autem licet an vera sit narratio Ruperti, sancti Antonini, et aliorum quorumdam scribentium tunicam inconsutilem factam fuisse a beata Virgine Maria. (Cui tamen traditioni suffragatur haud ignobile D. Gerberonii ea de re opusculum cui titulus: Hist. de la robe sans couture de N.-S.-J.-C. qui est révérée dans l'Égl. du Mon. des Bénéd. d'Argenteuil, 1676, in-12. EDD.)

(Baluze) ‹anchor: Et erit unus› · col 506 VIII.—Et erit unus. Omnes fere libri veteres habent et erunt.

VIII.—Et erit unus ("and there shall be one"). Almost all the old books have et erunt ("and they shall be").

(Baluze) ‹anchor: Schismata› · col 506 Schismata. Tres libri veteres, dissensiones. Sic etiam in veteri libro legisse se monet Morellius.

Schismata ("schisms"). Three old books: dissensiones ("dissensions"). Morel notes that he too read it so in an old book.

(Baluze) ‹anchor: Totam domum patris› · col 506 Totam domum patris. Codex Beccensis: Totam familiam tuam colliges.

Totam domum patris ("the whole house of [your] father"). The Bec manuscript: "You shall gather your whole family."

(Baluze) ‹anchor: Sanctum Domini› · col 506 Sanctum Domini. Id est Eucharistia, ut antea diximus, pag. 541.

Sanctum Domini ("the holy thing of the Lord"). That is, the Eucharist, as we said earlier, page 541.

(Baluze) ‹anchor: Simplex animal› · col 506 IX.—Simplex animal. Tertullianus in libro de Anima: Spiritus figura columbae delapsus in hominem, ut natura Spiritus sancti declararetur per animal simplicitatis et innocentiae, quod etiam corporaliter ipso felle careat columba. Rufinus, in Psal. LXVII: Sancta Ecclesia merito dicitur columba, quia fel amaritudinis non habet, et quia virtute simplicitatis pollet.

IX.—Simplex animal ("a simple creature"). Tertullian in the book On the Soul: "The Spirit came down upon a man in the form of a dove, so that the nature of the Holy Spirit might be declared through a creature of simplicity and innocence, since the dove even bodily lacks gall itself." Rufinus on Psalm 67: "The holy Church is rightly called a dove, because she has no gall of bitterness, and because she is strong in the virtue of simplicity."

(Baluze) ‹anchor: Ne columbas, ne oves› · col 506 Ne columbas, ne oves. Supra, Epist. LVII, pag. 95, dixit de diabolo: Unum primo aggressus, ut lupus ovem secernere a grege, ut accipiter columbam ab agmine volantium separare tentaverat. Crudeliter inimicus fuisse videtur episcopis sui temporis Joannes Rus- (continues)

Ne columbas, ne oves ("neither the doves nor the sheep"). Above, Letter 57, page 95, he said of the devil: "Attacking one first, he had tried, like a wolf, to cut off a sheep from the flock, like a hawk, to separate a dove from the flying band." John Rus- seems to have been a cruel enemy to the bishops of his time (continues)

(printed under page 246)

LECTIONES VARIANTES.

VARIANT READINGS.

(printed under page 247)

(a) · call in col 507

Mansissent nobiscum Thu. Foss.

"They would have remained with us": Thu., Foss.

(printed under page 247)

(b) · call in col 507

Dum perversa mens non tenet unitatem Ar.

"While a perverse mind does not hold unity": Ar.

(printed under page 247)

(c) ‹anchor: et a frumento› · call in col 507

A tritico Voss. 3.

"From the wheat": Voss. 3.

(printed under page 247)

(d) ‹anchor: apud temerarios convenas› · call in col 507

Conventus Voss. 3.

"Assemblies" (conventus): Voss. 3.

(printed under page 247) STEPH. BALUZII NOTAE.

NOTES OF ÉTIENNE BALUZE.

(printed under page 247) <!-- Q2a, 2026-10-21: the Baluze notes of page 247 were missing from this file and are set here from the foot images; the italic left half is badly blurred, doubtful readings marked [?]. The first paragraph runs over from the previous page, opening with the tail of a name ("…brochius"). Variants e and f (calls in col 508) are not set here. --> <!-- Q3b, 2026-10-21: "ab librum" in the Salvian reference is printed so (misprint for "ad"), kept as printed; "pag. 405" confirmed on the right foot image, [?] removed. --> (Baluze) ‹anchor: running over from page 246› · col 507

(continued) …brochius in cap. 135 Commentarii sui in tabernaculum foederis, comparans eos accipitri, aiens illos populum Domini non ut pastores, sed saecularium more regere ac moderari. Et addit: Et ut accipiter pullos suos, dum valent, ad captandam praedam volare compellit, et est ferus ac crudelis, ita perversi praelati pullos suos, id est eos qui ipsorum funguntur munere, praedas ubicunque possunt agere compellunt. Semper enim ubi rerum temporalium lucra sperant, versuti, rigidi, ac crudeles sunt, cum tamen Deus omnipotens praelatis Ecclesiae haud secus omni interdixerit inclementia ac crudelitate, quam Judaeis omni accipitrum genere. Vide etiam Nicolaum de Cusa, lib. III de Concordantia Catholica, cap. 29.

(printed under page 247) (Baluze) ‹anchor: Amaritudo cum dulcedine› · col 507 553 Amaritudo cum dulcedine. Cornelius Celsus, lib. IV, cap. 9: Dulcia omnia inimica sunt. Arnobius, lib. VII: Neque enim in dulcedinem vertere amaritudo se potest. Hieronymus, in praefatione Epistolae ad Algasiam: Aliis dulcia placent, nonnullos subamara delectant. Horum stomachum acida renovant, illorum falsa sustentant. Vide notas nostras ab librum quintum Salviani.

[p. 553] Amaritudo cum dulcedine ("bitterness with sweetness"). Cornelius Celsus, book IV, chapter 9: "All sweet things are harmful." Arnobius, book VII: "For bitterness cannot turn itself into sweetness." Jerome, in the preface to the Letter to Algasia: "Some like sweet things, others are pleased by the bitterish. The stomachs of these are revived by sour things, those of others are sustained by salt." See our notes on the fifth book of Salvian.

(printed under page 247) (Baluze) ‹anchor: Sine divina dispositione› · col 507 X.—Sine divina. Ut Novatianus Romae adversus Cornelium. Vide quae de Luciano notamus ad Epistolam XVI, pag. 405.

X.—Sine divina ("without divine [appointment]"). As Novatian did at Rome against Cornelius. See what we note about Lucian on Letter 16, page 405.

(printed under page 247) (Baluze) ‹anchor: quorum tractatus› · col 507 Tractatus. Antea legebatur tractus in antiquis editionibus Rembolius edidit tactus. Quae lectio magis arrisit Erasmo, Manutio, Pamelio, et Rigaltio, sed non Morellio; qui posuit tractatus. Quae est vera lectio, quam confirmant XXVI libri nostri et decem Anglicani, tum etiam editio Veneta anni 1547. Hanc vero lectionem tametsi Rigaltius non posuerit in contextu, ait tamen in observationibus suis ita scribi omnino debere. Hoc judicium secuta est editio Anglicana.

Tractatus ("discourse"). Formerly tractus was read in the old editions; Rembolt printed tactus. That reading pleased Erasmus, Manutius, Pamelius and Rigault more, but not Morel, who printed tractatus. This is the true reading, confirmed by twenty-six of our books and ten English ones, and also by the Venice edition of 1547. And though Rigault did not put this reading in his text, he says in his observations that it ought by all means to be written so. The English edition followed this judgement.

(printed under page 247) (Baluze) ‹anchor: Corruptores Evangelii› · col 508 XII.—Corruptores Evangelii. Rufinus, in Psal. CX, explicans adversus haereticos haec verba, quoniam ecce peccatores incenderunt arcam, ait, id est sanctam Scripturam suis erroribus et suis sensibus applicaverunt. Idem, lib. V Hist. Eccles., cap. 28: Scripturas autem divinas absque ulla timoris Dei reverentia corruperunt.

XII.—Corruptores Evangelii ("corrupters of the Gospel"). Rufinus, on Psalm 110, explaining against the heretics the words for lo, the sinners have set fire to the ark, says: that is, they have bent holy Scripture to their own errors and their own meanings. The same, Ecclesiastical History book V, chapter 28: But they corrupted the divine Scriptures without any reverence for the fear of God.

(printed under page 247)

(e) · call in col 508

Illis Oxon.

"To them": Oxford edition.

(printed under page 247)

(f) ‹anchor: et partem› · call in col 508

Partim memores et partim Bod. 1. Voss. 1. Paris. Thu.

"Partly mindful and partly": Bod. 1, Voss. 1, Paris., Thu.

STEPH. BALUZII NOTAE.

STEPHEN BALUZE'S NOTES.

(Baluze) ‹anchor: Ne columbas, ne oves› · col 507

(continued) brochius in cap. 135 Commentarii sui in tabernaculum foederis, comparans eos accipitri, aiens illos populum Domini non ut pastores, sed saecularium more regere ac moderari. Et addit: Et ut accipiter pullos suos, dum valent, ad captandam praedam volare compellit, et est ferus ac crudelis, ita perversi praelati pullos suos, id est eos qui ipsorum funguntur munere, praedas ubicumque possunt agere compellunt. Semper enim ubi rerum temporalium lucra sperant, versuti, rigidi, ac crudeles sunt, cum tamen Deus omnipotens praelatis Ecclesiae haud secus omni interdixerit inclementia ac crudelitate, quam Judaeis omni accipitrum genere. Vide etiam Nicolaum de Cusa, lib. III de Concordantia Catholica, cap. 29.

(Baluze) ‹anchor: Amaritudo cum dulcedine› · cols 507–508 553 Amaritudo cum dulcedine. Cornelius Celsus, lib. IV, cap. 9: Dulcia omnia inimica sunt. Arnobius, lib. VII: Neque enim in dulcedinem vertere amaritudo se potest. Hieronymus, in praefatione Epistolae ad Algasiam: Alios dulcia placent, nonnullos subamara delectant. Horum stomachum acida renovant, illorum salsa sustentant. Vide notas nostras ad librum quintum Salviani.

[p. 553] Amaritudo cum dulcedine ("bitterness with sweetness"). Cornelius Celsus, book IV, chapter 9: "All sweet things are harmful." Arnobius, book VII: "For bitterness cannot turn itself into sweetness." Jerome, in the preface to the Letter to Algasia: "Sweet things please some, the somewhat bitter delight others. Sharp things revive the stomach of these, salty things sustain that of those." See our notes on the fifth book of Salvian.

(Baluze) ‹anchor: Sine divina› · col 508 X.—Sine divina. Ut Novatianus Romae adversus Cornelium. Vide quae de Luciano notamus ad Epistolam XVI, pag. 403.

X.—Sine divina ("without divine [appointment]"). As Novatian at Rome against Cornelius. See what we note about Lucianus on Letter 16, page 403.

(Baluze) ‹anchor: Tractatus› · col 508 Tractatus. Antea legebatur tractus in antiquis editionibus. Rembolius edidit tactus. Quae lectio magis arrisit Erasmo, Manutio, Pamelio, et Rigaltio, sed non Morellio; qui posuit tractatus. Quae est vera lectio, quam confirmant XXVI libri nostri et decem Anglicani, tum etiam editio Veneta anni 1547. Hanc vero lectionem tametsi Rigaltius non posuerit in contextu, ait tamen in observationibus suis ita scribi omnino debere. Hoc judicium secuta est editio Anglicana.

Tractatus ("discourse"). Formerly tractus ("drawing") was read in the old editions. Rembolt printed tactus ("touch"). That reading pleased Erasmus, Manutius, Pamelius and Rigault better, but not Morel, who put tractatus. This is the true reading, confirmed by twenty-six of our books and ten English ones, and also by the Venetian edition of 1547. And though Rigault did not put this reading in his text, he says in his observations that it must by all means be written so. The English edition followed this judgement.

(Baluze) ‹anchor: Corruptores Evangelii› · col 508 XII.—Corruptores Evangelii. Rufinus, in Psal. CX, explicans adversus haereticos haec verba, quoniam ecce peccatores incenderunt arcam, ait, id est sanctam Scripturam suis erroribus et suis sensibus applicaverunt. Idem, lib. V Hist. Eccles., cap. 28: Scripturas autem divinas absque ulla timoris Dei reverentia corruperunt.

XII.—Corruptores Evangelii ("corrupters of the Gospel"). Rufinus on Psalm 110, explaining against the heretics the words "for behold, sinners have set the ark on fire", says: "that is, they have bent holy Scripture to their own errors and their own meanings." The same, Ecclesiastical History book V, chapter 28: "But they corrupted the divine Scriptures without any reverence for the fear of God."

(printed under page 247)

LECTIONES VARIANTES.

VARIANT READINGS.

(printed under page 248)

(a) · call in col 509

Ad Ecclesiam suam loquitur Voss. 1.

"He speaks to his Church": Voss. 1.

(printed under page 248)

(b) · call in col 509

Pacificus Ver. Placatis Voss. 3.

"Peaceable": Ver. "To the appeased": Voss. 3.

(printed under page 248)

(c) ‹anchor: in nomine meo, ego› · call in col 509

Ego, inquit, cum eis Ar. Paris. Bod. 1, 2, 3, 4. Lam. Lin.

"I, he says, [am] with them": Ar., Paris., Bod. 1, 2, 3, 4, Lam., Lin.

(printed under page 248)

(d) ‹anchor: oratione multorum› · call in col 509

Concordantium pacem quam discordantium orationem multorum Voss. 3.

"The peace of those in concord than the prayer of many in discord": Voss. 3.

(printed under page 248)

(e) ‹anchor: non cogitat malum› · call in col 510

Non agit perperam, non inflammata, non gaudet super injustitiam Lam. Lin.

"Does not act wrongly, not inflamed, does not rejoice over injustice": Lam., Lin.

(printed under page 248)

(f) ‹anchor: numquam excidit› · call in col 510

Excidet habent codd. IX Anglic.

Nine English manuscripts have excidet ("will fail").

(printed under page 248)

(g) ‹anchor: ad praemia Christi› · call in col 510

Nec praemium Christi. Ar. Lam. Ebor. Voss. 1, 2, 3. NC. 1. Paris. Thu. Foss. Oxon.

"Nor the reward of Christ": Ar., Lam., Ebor., Voss. 1, 2, 3, NC 1, Paris., Thu., Foss., Oxford edition.

STEPH. BALUZII NOTAE.

STEPHEN BALUZE'S NOTES.

(Baluze) ‹anchor: Pacatum› · col 509 XIII.—Pacatum. Tres libri veteres habent placatum. Alii tres et vetustiores editiones addunt vel pacem apud Deum. Sed ea desunt in aliis editionibus et in quindecim antiquis exemplaribus. Recte autem Pamelius existimat irrepsisse in textum ex margine. Ego facilius crediderim addita fuisse supra lineam in codicibus antiquis, uti saepe factum fuisse monuimus supra. Codex Turonensis habet: Neque enim habere pacem apud Deum poterat. Fuxensis: Neque enim pacem Domini habere poterat. In Epistola secunda Pelagii II ad Episcopos Istriae, legitur: Neque enim habere pacatum Dominum poterat. Aliter hunc Cypriani locum expressit Ludovicus Romanus in sermone quem habuit in concilio Basileensi. Sic enim posuit: Neque enim Deum habere pacatum poterit qui cum fratre pacem non habet, sed zeli discordiam.

XIII.—Pacatum ("at peace"). Three old books have placatum ("appeased"). Three others and the older editions add vel pacem apud Deum ("or peace with God"). But these words are missing in other editions and in fifteen ancient copies. Pamelius rightly judges that they crept into the text from the margin. I would more readily believe they were added above the line in the ancient manuscripts, as we have noted above was often done. The Tours manuscript has: "For he could not have peace with God." The Foix manuscript: "For he could not have the peace of the Lord." In the second Letter of Pelagius II to the Bishops of Istria one reads: "For he could not have the Lord at peace [with him]." Ludovicus Romanus expressed this passage of Cyprian differently in the sermon he gave at the council of Basel. He put it thus: "For he will not be able to have God at peace [with him] who does not have peace with his brother, but the discord of jealousy."

(Baluze) ‹anchor: Tales etiamsi› · cols 509–510 XIV.—Tales etiamsi. Ad hunc locum vir doctissimus Joannes Pearsonius episcopus Cestrensis in Vindiciis Epistolarum sancti Ignatii, cap. 9, censet respexisse sanctum Joannem Chrysostomum, homilia undecima in Epistolam ad Ephesios, cum ait virum quemdam sanctum dixisse ne martyrii quidem sanguinem posse peccatum schismatis eluere.

XIV.—Tales etiamsi ("such men, even if"). The most learned John Pearson, bishop of Chester, in the Vindication of the Letters of Saint Ignatius, chapter 9, judges that Saint John Chrysostom had this passage in view in the eleventh homily on the Letter to the Ephesians, when he says that a certain holy man said that not even the blood of martyrdom can wash away the sin of schism.

(Baluze) ‹anchor: Ut ardeam› · col 510 Ut ardeam. Ita etiam lib. III Testimoniorum, cap. 3. At Hieronymus in caput quintum Epistolae ad Galatas refert, in veteri versione, pro ardeam legi glorier. Et videtur Hieronymus praeferre eam lectionem, cum paulo post dicat illam quae habet ardeam esse errorem qui apud nostros inolevit.

Ut ardeam ("that I may burn"). So too Testimonies book III, chapter 3. But Jerome, on the fifth chapter of the Letter to the Galatians, reports that in the old version glorier ("that I may glory") is read for ardeam. And Jerome seems to prefer that reading, since a little later he says that the one which has ardeam is an error that has grown up among our people.

(Baluze) ‹anchor: Charitas magnanima› · col 510 Charitas magnanima. Ita etiam in libro de Zelo et Livore, pag. 259, in libro de Bono patientiae, pag. 252; et lib. III Testimoniorum, cap. 3. Vide annotationes Erasmi in hunc locum Epistolae primae Pauli ad Corinthios.

Charitas magnanima ("love is great-souled"). So too in the book On Jealousy and Envy, page 259, in the book On the Good of Patience, page 252, and Testimonies book III, chapter 3. See Erasmus's annotations on this passage of Paul's First Letter to the Corinthians.

(Baluze) ‹anchor: Pertinere non poterat› · col 510 Pertinere non poterat. Plerique libri veteres praeferunt, ad Christum pertinere non poterit qui dilectionem. Retinuimus eorum lectionem qui plures numero sunt.

Pertinere non poterat ("could not belong"). Most of the old books give "he will not be able to belong to Christ who [has violated?] love". We have kept the reading of those that are more in number.

(printed under page 248)

LECTIONES VARIANTES.

VARIANT READINGS.

(printed under page 249)

(a) · call in col 511

In Deo manet. Cum Deo. Pem. Lin. Voss. 1. NC. 2.

"Abides in God." "With God": Pem., Lin., Voss. 1, NC 2.

(printed under page 249)

(b) · call in col 511

Expellere Lam. Ebor. Lin. Bod. 2.

"To drive out": Lam., Ebor., Lin., Bod. 2.

(printed under page 249)

(c) ‹anchor: qui operamini› · call in col 511

Operabamini NC 1, 2 Pem. Voss. 2. Thu.

"You were working": NC 1, 2, Pem., Voss. 2, Thu.

(printed under page 249)

(d) ‹anchor: tamquam te› · call in col 511

Te ipsum Pem. Lin. Voss. 3.

"Yourself": Pem., Lin., Voss. 3.

(printed under page 249)

(e) · call in col 511

Sine misericordia Voss. 3.

"Without mercy": Voss. 3.

(printed under page 249)

(f) · call in col 511

Inflati, superbi Ar. Ambitiosi Voss. 1. 3.

"Puffed up, proud": Ar. "Ambitious": Voss. 1, 3.

(printed under page 249)

(g) ‹anchor: sed non proficient› · call in col 512

Veritati, sed non proficient Ar. Lam. Ebor. Lin. Thu. Foss. Ben. NC. 1. Voss. 1. Thu.

"To the Truth, but they will not make progress": Ar., Lam., Ebor., Lin., Thu., Foss., Ben., NC 1, Voss. 1, Thu.

(printed under page 249)

(h) ‹anchor: temporum probatione› · call in col 512

Probationes Ver. Voss. 3.

"Testings": Ver., Voss. 3.

(printed under page 249)

(i) ‹anchor: aut turbet› · call in col 512

Terreat Voss. 1. 3. Ruina et obrupta NC. 1, 3.

"Terrify": Voss. 1, 3. "Ruin and abrupt": NC 1, 3.

(printed under page 249)

(j) ‹anchor: corroboret› · call in col 512

Fidem nostram praenovitas corroboret Ben. Praenuntiatae rei Paris. Rei veritate, res ipsa Vat. 3.

"Let foreknowledge strengthen our faith": Ben. "Of the thing foretold": Paris. "By the truth of the thing, the thing itself": Vat. 3.

STEPH. BALUZII NOTAE.

STEPHEN BALUZE'S NOTES.

(Baluze) ‹anchor: Virtutes magnas facere› · col 511 XV.—Virtutes magnas facere. Vide notas nostras ad librum Agobardi de Privilegio et Jure sacerdotii.

XV.—Virtutes magnas facere ("to do great works of power"). See our notes on Agobard's book On the Privilege and Right of the Priesthood.

(Baluze) ‹anchor: Fidelissimi› · col 511 XVI.—Fidelissimi. Ita omnes veteres editiones, viginti libri nostri, et septem Anglicani. Morellius posuit dilectissimi. Sed hanc lectionem ego non inveni nisi in tribus antiquis codicibus. Et tamen Pamelius eam retinuit, tum quia illam invenit in margine editionis quae dicitur Gravii et in codice Camberonensi, tum etiam quia vocem fidelissimi incognitam esse ait Cypriano. Quod verum non est. Quippe in pluribus antiquis exemplaribus scriptum in pluribus locis animadverti fidelissimi pro eo quod in aliis legitur dilectissimi.

XVI.—Fidelissimi ("most faithful [brothers]"). So all the old editions, twenty of our books and seven English ones. Morel put dilectissimi ("most beloved"). But I have found this reading only in three ancient manuscripts. And yet Pamelius kept it, both because he found it in the margin of the edition called Gravius's and in the Cambron manuscript, and also because he says the word fidelissimi is unknown to Cyprian. That is not true. For in many ancient copies I have noticed fidelissimi written in many places where others read dilectissimi.

(Baluze) ‹anchor: Parentibus inobedientes› · cols 511–512 Parentibus inobedientes. Codex Thuanus: Parentibus in dicto inobedientes. Ita etiam codex sancti Arnulphi et Carnotensis. At Beccensis habet, parentibus in dicto non audientes. Sex libri nostri et duo Anglicani praeferunt inaudientes, quidam, obaudientes. Apud Tertullianum in libro de Exhortatione Castitatis lego obaudientiam. Vide Gronovium, cap XIV observationum suarum in Scriptoribus Ecclesiasticis.

Parentibus inobedientes ("disobedient to parents"). The de Thou manuscript: "disobedient to parents in word." So too the manuscripts of Saint-Arnoul and of Chartres. But the Bec manuscript has "not listening to parents in word". Six of our books and two English ones give inaudientes ("not hearkening"), some obaudientes ("hearkening"). In Tertullian, in the book On the Exhortation to Chastity, I read obaudientiam ("obedience"). See Gronovius, chapter 14 of his observations on the Ecclesiastical Writers.

(Baluze) ‹anchor: Resistunt veritati› · col 512 Resistunt veritati. Postea additur in additione quae dicitur Gravii, homines 555 corrupti sensu, reprobi circa fidem. Sed ego illa in nullo eorum veterum exemplarium reperi quibus utor. Desunt etiam in quibusdam Anglicanis et in antiquis editionibus; eaque desiderari in manuscriptis, excepto Coloniensi, et in excusis omnibus testatur Pamelius, qui addit ea omitti potuisse a Cypriano. Scio sane illa haberi in Epistola secunda Pauli ad Timotheum. Sed non ideo necesse est ut ponantur in contextu Cypriani, cum non exstent in antiquis exemplaribus lucubrationum ejus. Neque enim ille semper describit integra loca quae accipit ex Epistolis Pauli, et interdum quaedam addit quae in illis non exstant, ut supra observatum est, pag. 529 [?].

Resistunt veritati ("they resist the truth"). Afterwards there is added, in the edition [printed: "additione"] called Gravius's, "men [p. 555] corrupt in mind, reprobate concerning the faith." But I have found those words in none of the old copies I use. They are missing too in some English ones and in the old editions; and Pamelius testifies that they are lacking in the manuscripts, the Cologne one excepted, and in all the printed editions, adding that Cyprian may have left them out. I know well that they are found in Paul's Second Letter to Timothy. But it does not follow that they must be set in Cyprian's text, since they do not stand in the ancient copies of his works. For he does not always copy out whole the passages he takes from Paul's Letters, and sometimes adds things not found in them, as was observed above, page 529 [?].

(printed under page 249)

LECTIONES VARIANTES.

VARIANT READINGS.

(printed under page 250)

(a) · call in col 513

Hi qui sacrificaverunt Pem. Voss. 2

"These who sacrificed": Pem., Voss. 2.

STEPH. BALUZII NOTAE.

STEPHEN BALUZE'S NOTES.

(Baluze) ‹anchor: A semetipso damnatus› · col 513 XVII.—A semetipso, damnatus. In codice Burgundico consequenter additur: A semetipsis damnati sunt qui se ab Ecclesia Christi separant. Et mox post haec verba, adversus sacerdotes Christi, subjungitur in eodem veteri codice: Cum Christo esse non videbitur qui contra sacerdotem Christi facit. Verum nemo non videt haec esse mera glossemata quae ex ora libri irrepserunt in textum. Caeterum ea in nullo alio libro reperiuntur quam in Burgundico, et nulla editio ea habet. Unde interim colligitur non statim transferenda esse in textum quae in antiquis codicibus reperiuntur inserta lucubrationibus veterum scriptorum et decocto judicio in iis utendum esse. Vide annotationes Erasmi in caput tertium Epistolae Pauli ad Titum.

XVII.—A semetipso, damnatus ("condemned by himself"). In the Burgundian manuscript there is added next: "Those who separate themselves from the Church of Christ are condemned by themselves." And soon after the words "against the priests of Christ", the same old manuscript adds: "He will not be seen to be with Christ who acts against the priest of Christ." But everyone sees that these are mere glosses which crept into the text from the margin of the book. Besides, they are found in no other book than the Burgundian, and no edition has them. From which, meanwhile, it may be gathered that what is found inserted into the works of ancient writers in old manuscripts is not to be carried straightway into the text, and that a matured judgement must be used about it. See Erasmus's annotations on the third chapter of Paul's Letter to Titus.

(Baluze) ‹anchor: A cleri› · col 513 A cleri. Codex Veronensis, ab Ecclesia ejus et plebe. Lamonianus, qui se a clericis ejus et plebe.

A cleri ("from the clergy's"). The Verona manuscript: "from his Church and people." Lamoignon's: "who [separates] himself from his clerics and people."

(Baluze) ‹anchor: Nec scire› · col 513 Nec scire. Haec scriptura habetur in omnibus antiquis codicibus et editionibus, nisi quod in codice Burgundico scriptum est, Nescit quoniam. Quidam vero, sed pauci, ne scire. Manutius edidit nec dignatur scire. Quod ab eo recte factum ait Pamelius ad vitandum hyperbaton, admonens interim vocem dignatur non exstare in manuscriptis. Sane ego illam in nullo eorum veterum exemplarium quibus utor reperi. Deest etiam in septem Anglicanis, ut minime dubitandum sit quin expungi debeat.

Nec scire ("and not to know"). This text is found in all the ancient manuscripts and editions, except that in the Burgundian manuscript is written "He does not know that". Some, but few, have ne scire. Manutius printed nec dignatur scire ("and does not deign to know"). Pamelius says he did this rightly, to avoid a hyperbaton, while noting that the word dignatur does not stand in the manuscripts. Indeed I have found it in none of the old copies I use. It is missing also in seven English ones, so that there can be no doubt at all that it should be struck out.

(Baluze) ‹anchor: Cedere› · cols 513–514 XVIII.—Cedere. Editio Manutiana habet credere. Quae lectio potest esse bona. Verum cum illa non inveniatur nisi in quinque codicibus antiquis, alia exstet in antiquis editionibus et in XXI libris veteribus, placuit sequi exemplum editionis Anglicanae, in qua scriptum est cedere.

XVIII.—Cedere ("to yield"). Manutius's edition has credere ("to believe"). That reading can be good. But since it is found only in five ancient manuscripts, while the other stands in the old editions and in twenty-one old books, I have chosen to follow the example of the English edition, in which cedere is written.

(Baluze) ‹anchor: Ubi signantur› · col 514 Ubi signantur. Id est in fronte, uti dictum est paulo ante. Hieronymus, in Praefatione in librum Job: Ego christianus, et de parentibus christianis natus, et vexillum Crucis in mea fronte portans. Vide Hospinianum lib. II de Templis, cap. 10, pag. 164; et notas nostras ad librum Lactantii de Mortibus persecutorum.

Ubi signantur ("where they are signed"). That is, on the forehead, as was said a little before. Jerome, in the Preface to the book of Job: "I, a Christian, born of Christian parents, and bearing the standard of the Cross on my forehead." See Hospinian, On Temples book II, chapter 10, page 164, and our notes on Lactantius's book On the Deaths of the Persecutors.

(Baluze) ‹anchor: Pejus hoc crimen est› · col 514 XIX.—Pejus hoc crimen est. Codex Gratianopolitanus: Pejus hoc crimen est quam quod hi qui sacrificaverunt admisisse lapsi videntur. Verum istud glossema est quod ex ora libri irrepsit in textum. Auctor Epistolae secundae Pelagii II, ad Episcopos Istriae, ut ista quadrarent cum suo proposito, scripsit: Pejus schismatis crimen est.

XIX.—Pejus hoc crimen est ("this crime is worse"). The Grenoble manuscript: "This crime is worse than what those who sacrificed, the lapsed, seem to have committed." But that is a gloss which crept into the text from the margin of the book. The author of the second Letter of Pelagius II, to the Bishops of Istria, to make these words fit his purpose, wrote: "The crime of schism is worse."

(Baluze) ‹anchor: In peccato suo› · col 514 In peccato suo. Codex Flori, in pectore suo. Istic errore typographi scriptum est peccatore. Emendandum est.

In peccato suo ("in his sin"). Florus's manuscript: "in his breast". Here, by a printer's error, peccatore is written. It must be corrected.

(Baluze) ‹anchor: Postmodum› · col 514 Postmodum. Ita omnes libri veteres. Editiones antiquae habent primitionem, etiam Erasmica. Quod ideo annoto quia valde mirum est hunc hominem, peritissimum videlicet linguae latinae, qui non potuit ignorare hanc vocem non esse latinam et nihil significare, qui praeterea sciebat alibi legi postmodum; (continues)

Postmodum ("afterwards"). So all the old books. The old editions have primitionem, Erasmus's too. I note this because it is very strange that this man, most expert as he was in the Latin tongue, who could not have been unaware that this word is not Latin and means nothing, and who knew besides that postmodum is read elsewhere, (continues)

(printed under page 250)

LECTIONES VARIANTES.

VARIANT READINGS.

(printed under page 251)

(a) · call in col 515

Regni coelorum Lam. Ebor. Bod. 2. Ben.

"Of the kingdom of heaven": Lam., Ebor., Bod. 2, Ben.

(printed under page 251)

(b) · call in col 515

Ad istam dissensionem procedere Bod. 3. Prosilire Ver.

"To advance to this dissension": Bod. 3. "To leap forth": Ver.

(printed under page 251)

(c) · call in col 515

Et ideo Lam. Ebor. NC. 1, 2. Bod. 1, 2, 3, 4. Paris. Voss. 1, 2. Et ideo in Apocalypsi Dominus ad Joannem graviter comminatus Ver. Manut.

"And therefore": Lam., Ebor., NC 1, 2, Bod. 1, 2, 3, 4, Paris., Voss. 1, 2. "And therefore in the Apocalypse the Lord threatened gravely to John": Ver., Manutius.

(printed under page 251)

(d) ‹anchor: plus de illo exigitur servitutis› · call in col 515

Officium servitutis Bod. 3.

"The duty of service": Bod. 3.

(printed under page 251)

(e) · call in col 516

Verba laudis et confessionis Ver.

"Words of praise and confession": Ver.

STEPH. BALUZII NOTAE.

STEPHEN BALUZE'S NOTES.

(Baluze) ‹anchor: Postmodum› · col 515

(continued) mirum est, inquam, illum pravam lectionem retinuisse in contextu, bonam posuisse in margine. Editio quae dicitur Gravii praefert eam quae bona est. Inde exortae sunt aliae editiones.

(Baluze) ‹anchor: Gratiam Domini› · col 515 XX.—Gratiam Domini. Post haec verba Manutius addidit, sicut scriptum est: Et excitavit Dominus Satanam ipsi Salomoni; et ideo in Apocalypsi Dominus ad Joannem graviter comminatur. Quae Rigaltius ait esse in veteri libro Veronensi. Pamelio non placuit haec additio Manutii, nimirum quia, ut ille ait, Dominus in illo loco non loquitur ad Joannem, sed ad Angelum Philadelphiae. Itaque Pamelius retinuit quidem eam additionem, sed delevit ea quae referuntur ex Apocalypsi. Ita etiam Rigaltius. Ego vero omnia supprimo, quia illa non inveni in ullo veterum exemplarium nostrorum, quia desunt in undecim Anglicanis et in editionibus Manutiana antiquioribus.

XX.—Gratiam Domini ("the Lord's grace"). After these words Manutius added: "as it is written: And the Lord stirred up Satan against Solomon himself; and therefore in the Apocalypse the Lord threatens gravely to John." Rigault says these words are in the old Verona book. Pamelius did not like this addition of Manutius, evidently because, as he says, the Lord in that place speaks not to John but to the Angel of Philadelphia. So Pamelius kept the addition, but deleted what is reported from the Apocalypse. Rigault did the same. I, however, suppress it all, because I have not found it in any of our old copies, and because it is missing in eleven English ones and in the editions older than Manutius's.

(Baluze) ‹anchor: Ascenditur› · cols 515–516 XXI.—Ascenditur. Codex sancti Dionysii Remensis extenditur. Pro quo fortassis legendum, est escenditur, ut apud Tacitum, lib. XIII, Annalium escendere suggestum imperatoris et lib. XV, postea escendere.

XXI.—Ascenditur ("is climbed"). The manuscript of Saint-Denis at Reims: extenditur ("is extended"). For which perhaps escenditur should be read, as in Tacitus, Annals book XIII, "to mount the emperor's tribunal", and book XV, "afterwards to mount".

(Baluze) ‹anchor: Confessor per Evangelium› · col 516 557 Confessor per Evangelium. Supra, epist. XXX, pag. 40: Si non illam de Evangelii conservatione inveniantur consecuti unde martyres fiunt. Ubi vide notas nostras, pag. 416.

[p. 557] Confessor per Evangelium ("a confessor through the Gospel"). Above, Letter 30, page 40: "If they are not found to have obtained, from keeping the Gospel, that [grace] by which martyrs are made." See our notes there, page 416.

(Baluze) ‹anchor: Prodegerit› · col 516 Prodegerit. Hanc lectionem habent codex Veronensis et sexdecim libri nostri. Eam primus invexit Pamelius, editionem Gravii, ut ipse ait, secutus. Ego tamen in illa editione legi prodiderit. Haec vero postrema lectio habetur in omnibus editionibus quae Pamelianam antecesserunt et in decem codicibus antiquis. Puto autem illam esse meliorem. Supra, epist. LXXIV, pag. 61: Proditores fidei et Ecclesiae Catholicae impugnatores. Retinui ergo lectionem quae plurium veterum librorum auctoritate nititur. Nam et illa quoque bona est.

Prodegerit ("has squandered"). The Verona manuscript and sixteen of our books have this reading. Pamelius first brought it in, following, as he says, Gravius's edition. Yet I read prodiderit ("has betrayed") in that edition. This latter reading is found in all the editions that preceded Pamelius's and in ten ancient manuscripts. And I think it the better. Above, Letter 74, page 61: "Betrayers of the faith and assailants of the Catholic Church." I have therefore kept the reading that rests on the authority of the greater number of old books. For that one too is good.

(printed under page 251)

LECTIONES VARIANTES.

VARIANT READINGS.

(printed under page 252)

(a) · call in col 517

Atque hoc ipso majorem consequuntur fidei suae laudem, imo ampliorem, quod..... segregati quibus juncti confessionis consortio fuerunt Ver. Paris. Qui junctis confessionibus Paris.

"And by this very thing they win greater praise for their faith, indeed fuller, that … separated from those with whom they were joined in the fellowship of confession": Ver., Paris. "Who with joined confessions": Paris.

(printed under page 252)

(b) · call in col 517

Steterunt vero Bod. 3. At vero Bod. 1, 2.

"But they stood": Bod. 3. "But indeed": Bod. 1, 2.

(printed under page 252)

(c) · call in col 517

Mater Ecclesia Voss. 3.

"Mother Church": Voss. 3.

(printed under page 252)

(d) · call in col 517

Diffidentiae Ar. Lam.

"Of mistrust": Ar., Lam.

(printed under page 252)

(e) ‹anchor: corporis unitatem› · call in col 517

Unitate Bod. 1. 4.

"In unity": Bod. 1, 4.

(printed under page 252)

(f) · call in col 517

Inter sua denique mandata Ver.

"Finally, among his commandments": Ver.

(printed under page 252)

(g) · call in col 518

In Christi pacem abeamus Cor. Maneamus Ar.

"Let us depart into the peace of Christ": Cor. "Let us remain": Ar.

(printed under page 252)

(h) · call in col 518

Animam et mentem unam habebant Bod. 3.

"They had one soul and mind": Bod. 3.

(printed under page 252)

(i) · call in col 518

Perseverantes unanimes Lam. Ebor. Lin.

"Persevering of one mind": Lam., Ebor., Lin.

(printed under page 252)

(j) ‹anchor: infracta est› · call in col 518

Ut largitas operationis infracta. Domos Ver. Infracta sit Voss. 3.

"That the generosity of working [is] broken. Houses": Ver. "May be broken": Voss. 3.

(printed under page 252)

(k) ‹anchor: metum cogitat;› · call in col 518

Metum cogitat, diem Bod. 1, 4. Impr.

"Thinks of fear, the day": Bod. 1, 4, printed editions.

(printed under page 252)

(l) ‹anchor: quod metueret› · call in col 518

Quod quidem metueret Voss. 1. Quod metueret Ver. Quidquid metueret Ben.

"Which indeed it would fear": Voss. 1. "Which it would fear": Ver. "Whatever it would fear": Ben.

STEPH. BALUZII NOTAE.

STEPHEN BALUZE'S NOTES.

(Baluze) ‹anchor: Insidiose› · col 517 XXIV.—Insidiose. Codex Compendiensis habet dolose, quatuor alii dolum, Burgundicus iniquitatem, Eligianus mendacium.

XXIV.—Insidiose ("treacherously"). The Compiègne manuscript has dolose ("deceitfully"), four others dolum ("deceit"), the Burgundian iniquitatem ("iniquity"), the Saint-Éloi manuscript mendacium ("a lie").

(Baluze) ‹anchor: Haereditatem dedit› · col 517 Haereditatem dedit. Manutius, haereditatem Christus dedit. Sed vocem Christus, quae sane necessaria non est, non agnoscunt libri veteres, neque veteres editiones.

Haereditatem dedit ("he gave the inheritance"). Manutius: "Christ gave the inheritance." But the old books do not recognize the word Christus, which is certainly not necessary, nor do the old editions.

(Baluze) ‹anchor: Cohaeredes› · cols 517–518 Cohaeredes. Fatendum est majorem veterum librorum partem habere simpliciter haeredes et lectionem quam ego retineo exstare in septem tantum et in vetustis editionibus, inter quas pono Morellianam. Quamvis vero major veterum librorum pars habeat haeredes, ego aliam lectionem praefero, quia in capite VIII Epistolae Pauli ad Romanos, ex qua sumptus est hic locus, legitur: Si autem filii et haeredes, haeredes quidem Dei, cohaeredes autem Christi. Sic etiam refertur hic locus Epist. LVI, pag. 90, et epist. LXXXI, pag. 164, et in Epistola ad Fortunatum de Exhortatione Martyrii, cap. II, et lib. III Testimoniorum, cap. 16.

Cohaeredes ("co-heirs"). It must be admitted that the greater part of the old books have simply haeredes ("heirs"), and that the reading I keep stands in only seven and in the old editions, among which I count Morel's. But although the greater part of the old books have haeredes, I prefer the other reading, because in chapter 8 of Paul's Letter to the Romans, from which this passage is taken, one reads: "And if sons, heirs too: heirs of God and co-heirs of Christ." So too this passage is reported in Letter 56, page 90, and Letter 81, page 164, and in the Letter to Fortunatus On the Exhortation to Martyrdom, chapter 2, and Testimonies book III, chapter 16.

(Baluze) ‹anchor: Quae fuerat› · col 518 XXV.—Quae fuerat. Revocavi hanc lectionem, quam et omnes fere libri veteres et editiones Pameliana antiquiores habent. Pamelius posuit fuit ex codice ms. et quia ita legebat in libro de Oratione Dominica. At ego lectionem illam non reperi nisi in codice Remensi sancti Dionysii. Postea videbimus, pag 556, Pamelium posuisse fuit in libro de Oratione Dominica, (continues)

XXV.—Quae fuerat ("which had been"). I have restored this reading, which almost all the old books and the editions older than Pamelius's have. Pamelius put fuit ("was") from a manuscript, and because he read it so in the book On the Lord's Prayer. But I have found that reading only in the Reims manuscript of Saint-Denis. We shall see later, page 556, that Pamelius put fuit in the book On the Lord's Prayer, (continues)

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<!-- This page opens the next treatise, De oratione dominica (title and editors' Argumentum in the text area; the Argumentum is not a footnote and is not set). The page carries two apparatus blocks: the upper one (variants a–b, Baluze note XXVI) belongs to the end of De unitate and is set here and in n520; the lower one (variants c–f, Baluze's note on the title De oratione dominica) belongs to De oratione dominica. --> LECTIONES VARIANTES.

VARIANT READINGS.

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(a) ‹anchor: expeditionis dies› · call in col 519

Proditionis dies Pem. Imp.

"The day of betrayal": Pem., Imp.

(printed under page 253) STEPH. BALUZII NOTAE.

STEPHEN BALUZE'S NOTES.

(Baluze) ‹anchor: impeditos nos et implicitos› · cols 519–520 XXVI. — Impeditos et implicitos. Pamelius scripsit impeditos nos et implicitos. Quam sane lectionem reperi in tribus antiquis exemplaribus. Sed vocem nos non agnoscunt reliqui neque veteres editiones. Et alioqui sensus est integer absque illo vocabulo. Itaque delevi.

XXVI. — Impeditos et implicitos ("hampered and entangled"). Pamelius wrote impeditos nos et implicitos ("us hampered and entangled"). I have indeed found this reading in three ancient copies. But the rest do not recognize the word nos ("us"), nor do the old editions. And besides, the sense is complete without that word. So I have deleted it.

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LECTIONES VARIANTES.

VARIANT READINGS.

[n519 a] Proditionis dies Pem. Imp.

[n519 a] "The day of betrayal" Pem. Imp.

[n520 b] Regnabimus. Amen Voss. 3.

[n520 b] "We shall reign. Amen" Voss. 3.

STEPH. BALUZII NOTAE.

NOTES OF ÉTIENNE BALUZE.

[n519–520, XXVI] XXVI. — Impeditos et implicitos. Pamelius scripsit impeditos nos et implicitos. Quam sane lectionem reperi in tribus antiquis exemplaribus. Sed vocem nos non agnoscunt reliqui neque veteres editiones. Et alioqui sensus est integer absque illo vocabulo. Itaque delevi.

XXVI. — Hindered and entangled. Pamelius wrote us hindered and entangled. This reading I have indeed found in three ancient copies. But the word nos ("us") is not recognized by the rest, nor by the old editions. And besides, the sense is complete without that word. Therefore I have struck it out.

Argumentum. — Tres complectitur partes tractatus S. Cypriani de Oratione Dominica, in quo librum Tertulliani de Oratione imitatur. In priore ostendit Orationem Dominicam esse omnium excellentissimam, summe spiritualem et ad impetrandum efficacissimam. In altera vero parte Dominicae Orationis complectitur explicationem, septemque ejus partes praecipuas, Tertulliani vestigiis inhaerens, decurrit. Demum in tertia parte Orationis conditiones expendit, docetque Orationem esse debere, 1° perseverantem et assiduam, exemplo Christi Domini; 2° vigilantem ac toto corde effusam, exemplo sacerdotis qui « ante orationem praefatione praemissa parat fratrum mentes dicendo : Sursum corda, et respondet plebs : Habemus ad Dominum; » 3° bonis operibus et eleemosynis consociatam, Tobiae instar et Cornelii; 4° omnibus diei horis ac praesertim tribus ab Ecclesia Orationi destinatis, tertia nimirum, sexta et nona, mane nec non et vespere esse orandum. Edd.

Argument. — The treatise of St Cyprian on the Lord's Prayer, in which he imitates Tertullian's book on Prayer, comprises three parts. In the first he shows that the Lord's Prayer is the most excellent of all, supremely spiritual, and most efficacious for obtaining [what is asked]. In the second part he comprises an explanation of the Lord's Prayer, and runs through its seven principal parts, keeping to the footsteps of Tertullian. Lastly, in the third part he weighs the conditions of Prayer, and teaches that Prayer ought to be: 1° persevering and assiduous, after the example of Christ the Lord; 2° watchful and poured out with the whole heart, after the example of the priest who "before the prayer, having put forward a preface, prepares the brethren's minds by saying: Lift up your hearts, and the people answer: We have them to the Lord"; 3° joined with good works and almsgiving, after the manner of Tobias and Cornelius; 4° that one must pray at all hours of the day, and especially at the three appointed by the Church for Prayer, namely the third, the sixth and the ninth, and also morning and evening. The Editors.

<!-- note: page spread cols 519–520. The upper apparatus block (variants a in 519, b in 520; Baluze note XXVI spanning both columns) belongs to the end of De unitate; it was not cut off in this image and is set here whole. No earlier Q1 notes existed (file was new). The Argumentum stands in the left column (519) below the title LIBER DE ORATIONE DOMINICA (author's title, not set), wholly within 519, ending "Edd."; it is followed by Cyprian's text "I. Evangelica praecepta…", which runs on into 520. The lower apparatus block (variants c–f and Baluze note on De oratione dominica, call 553) belongs to De oratione dominica: pointer only, not set here. -->

(b) ‹anchor: regnabimus› · call in col 520

Regnabimus. Amen Voss. 3.

"We shall reign. Amen": Voss. 3.

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(c) ‹anchor: fundamenta aedificandae spei› · call in col 520

Fundamenta corroborandae fidei, nutrimenta aedificandae spei, firmamentum fovendi cordis Voss. 3.

"Foundations for strengthening faith, nourishment for building up hope, a support for cherishing the heart": Voss. 3.

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(d) ‹anchor: quanto majora› · call in col 520

Meliora Voss. 2. Pem.

"Better things": Voss. 2, Pem.

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(e) ‹anchor: duce et rectore› · call in col 520

Iter viae duce Lin. NC. 2. Bod. 1, 2, 4.

"The journey of the way, with [the Lord] as guide": Lin., NC 2, Bod. 1, 2, 4.

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(f) ‹anchor: prece et oratione› · call in col 520

Orationem Voss. 3.

"The prayer" (accusative): Voss. 3.

STEPH. BALUZII NOTAE.

STEPHEN BALUZE'S NOTES.

(55[?]) ‹anchor: title, De oratione dominica› · cols 519–520 DE ORATIONE DOMINICA. — Sanctus Hilarius episcopus Pictaviensis, c. 5 Commentarii in Matthaeum, sic loquitur de libro isto: De orationis autem sacramento necessitate nos commentandi Cyprianus sanctae memoriae liberabit. Sanctus Augustinus in Epistola ad Valerianum: Legimus eis etiam librum beatissimi martyris Cypriani de Oratione Dominica, et ostendimus quemadmodum docuerit omnia quae ad mores nostros pertinent, quibus recte vivimus, a Patre nostro qui in coelis est exposcenda, ne de libero praesumentes arbitrio a divina gratia decidamus. Ejusdem argumenti librum habemus apud Tertullianum. In concilio Gerundensi statutum est ut omnibus diebus post matutinas et vesperas Oratio Dominica proferatur. Et tamen postea nonnulli sacerdotes, ut in canone decimo concilii Toletani quarti legitur, inventi sunt qui Dominicam Orationem non quotidie sed die tantum dominica dicerent. Vide Weseli Gansfortii Groningensis Tractatum de Oratione.

ON THE LORD'S PRAYER. — Saint Hilary, bishop of Poitiers, in chapter 5 of the Commentary on Matthew, speaks thus of this book: "Cyprian of holy memory will free us from the need to comment on the mystery of prayer." Saint Augustine, in the Letter to Valerius: "We read to them also the book of the most blessed martyr Cyprian on the Lord's Prayer, and showed how he taught that everything belonging to our conduct, by which we live rightly, is to be asked of our Father who is in heaven, lest, presuming on free will, we fall away from divine grace." We have a book on the same subject in Tertullian. At the council of Gerona it was decreed that the Lord's Prayer be said every day after Matins and Vespers. And yet afterwards, as one reads in the tenth canon of the fourth council of Toledo, some priests were found who said the Lord's Prayer not daily but only on the Lord's day. See Wessel Gansfort of Groningen's Treatise On Prayer.

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