PL 4 · cols. 307–314

Cyprianus, Epistolae XXII-LI

Letter XXXI

nos decet pro corpore totius Ecclesiae, cujus per varias quasque provincias membra digesta sunt, excubare. Sed nos etiam ante litteras tuas fraus callidi hominis latere non potuit: nam, cum antehac quidam ex ipsius nequitiae cohorte venisset vexillarius Privati Futurus, et fraudulenter litteras a nobis elicere curaret, nec quis esset latuit, nec litteras quas volebat accepit. Optamus te in Domino bene valere.

it befits us to keep watch on behalf of the body of the whole Church, whose members are distributed through all the various provinces. But even before your letter the deceit of the crafty man could not escape us: for when previously a certain Futurus, of the very cohort of his wickedness, had come as standard-bearer of Privatus, and was trying to draw a letter from us fraudulently, it did not escape us who he was, nor did he receive the letter that he wanted. We wish you good health in the Lord.

EPISTOLA XXXI.

Letter 31.

(Erasm., II, 7. Pamel., Rigalt., Baluz, XXXI. Paris., XXX, Oxon, Lips., XXX; Novatian. opp. edit. Jackson. p. 277. Galland., Biblioth. Vett. PP. III, p. 291.)

(Erasmus, II, 7. Pamelius, Rigault, Baluze, XXXI. Paris, XXX; Oxford, Leipzig, XXX; Novatian's works, ed. Jackson, p. 277. Gallandi, Bibliotheca veterum Patrum III, p. 291.)

CLERI ROMANI AD CYPRIANUM.

The Roman clergy to Cyprian.

ARGUMENTUM.—Quod paucis epistola praecedenti, nunc latius et solide tractat Clerus Romanus, respondens alteri quoque epistolae Cypriani, e qua verba aliquot citat, quae exstare non putatur, obiter etiam gratias agit Cypriano pro missis litteris ad martyres et confessores Romanos. Scripta est autem, uti et praecedentes Cleri Romani, vacante Sede post mortem Fabiani.

Argument. What it treated in few words in the preceding letter the Roman clergy now treats more broadly and thoroughly, replying also to another letter of Cyprian, from which it quotes some words and which is not thought to survive; in passing it also thanks Cyprian for the letter sent to the Roman martyrs and confessors. It was written, moreover, like the preceding letters of the Roman clergy, while the See was vacant after the death of Fabian.

I. Cypriano papae presbyteri et diaconi Romae consistentes salutem. Quamquam bene sibi conscius animus, et evangelicae disciplinae vigore

I. The presbyters and deacons abiding at Rome to Pope Cyprian, greeting. Although a mind well conscious of itself, and by the vigour of evangelical discipline

Editors' notes and page, col. 307

Footnotes

LECTIONES VARIANTES. (printed under page 147)

(a) ‹anchor: not visible in the foot image› · call in col 307

Nos docet Bod. 1.

"Nos docet" (teaches us) first Bodleian manuscript.

(printed under page 147)

(b) ‹anchor: evangelicae disciplinae vigore› · call in col 307

Rigore Bod. 1.

"Rigore" (by the rigour) first Bodleian manuscript.

(printed under page 147)

Castris Vat.

"Castris" (by the camps) Vatican manuscript.

(printed under page 147)

(d) ‹anchor: not visible in the foot image› · call in col 307

Et ingenita omit. Lin.

Lin. omits "et ingenita" (and inborn).

(printed under page 147)

Page

running head: 307 DIVI CYPRIANI (cut off at the right edge of the image)
marginal letters: A ‹nos decet pro corpore›; B ‹latius et solide tractat›; C ‹Vexillarius, id est› (in the foot notes); D ‹Futurum et Felicissimum› (in the foot notes)
old-edition numerals: 43 before EPISTOLA XXXI

PL 4:308

subnixus, et verus sibi in decretis coelestibus testis effectus, soleat solo Deo judice esse contentus, nec alterius aut laudes petere aut accusationes pertimescere, tamen geminata sunt laude condigni qui, cum conscientiam sciant Deo soli debere se judici, actus tamen suos desiderant etiam ab ipsis suis fratribus comprobari. Quod te, frater Cypriane, facere non mirum est, qui, pro tua verecundia et ingenita industria consiliorum tuorum, nos non tam judices voluisti quam participes inveniri, ut in tuis rebus gestis laudem tecum, dum illas probamus, inveniremus, et tuorum consiliorum bonorum cohaeredes, quia et affirmatores, esse possimus. Idem omnes credimur operati, in quo deprehendimur eadem omnes censurae et disciplinae consensione sociati.

supported, and having become a true witness to itself in the heavenly decrees, is wont to be content with God alone as judge, and neither to seek the praises of another nor to fear his accusations, yet those are worthy of double praise who, though they know that they owe their conscience to God alone as judge, nevertheless desire that their acts be approved also by their own brethren. It is no wonder that you, brother Cyprian, do this, who, in keeping with your modesty and the innate diligence of your counsels, have wished us to be found not so much judges as sharers, so that in your deeds we might find praise together with you while we approve them, and might be co-heirs of your good counsels, because we are also their confirmers. We are all believed to have done the same thing, in that we are all found joined in the same agreement of censure and discipline.

II. Quid enim magis aut in pace tam aptum aut in bello persecutionis tam necessarium quam debitam severitatem divini vigoris tenere? quam qui remiserit, instabili rerum cursu erret semper necesse est, et huc atque illuc variis et incertis negotiorum tempestatibus dissipetur, et, quasi extorto de manibus consiliorum gubernaculo, navim ecclesiasticae salutis illidat in scopulos; ut appareat non

II. For what is either so fitting in peace or so necessary in the war of persecution as to hold to the due severity of divine rigour? He who has relaxed it must necessarily wander forever on an unstable course of affairs, and be scattered hither and thither by the various and uncertain storms of business, and, as though the helm of counsel had been wrenched from his hands, dash the ship of the Church's salvation upon the rocks; so that it appears that it is not

Editors' notes and page, col. 308

Footnotes

(e) ‹anchor: not visible in the foot image› · call in col 308

Consiliorum haeredes Snir Lin.

"Consiliorum haeredes" (heirs of the counsels) Snir [sic], Lin.

(printed under page 147)

(f) ‹anchor: not visible in the foot image› · call in col 308

Operari Lin.

"Operari" (to work) Lin.

(printed under page 147)

(g) ‹anchor: not visible in the foot image› · call in col 308

Quam ut debeat Lin.

"Quam ut debeat" (than that it ought) Lin.

(printed under page 147)

(h) ‹anchor: not visible in the foot image› · call in col 308

Ruat Lin.

"Ruat" (may fall) Lin.

STEPH. BALUZII NOTAE. (Baluze, lemma "Vexillarius") · col 307 Vexillarius, id est signifer seditionis, ut vocatur in Epistola LV, pag. 83, ad Cornelium, eo modo quo Paschasius vocatur signifer furoris in epistola concilii Aquileiensis ad Gratianum imperatorem, et eo etiam modo quo Latinus Pacatus Drepanius ducem copiarum Maximi tyranni vocavit vexillarium sacrilegae factionis, in panegyrico quem dixit Theodosio Augusto, et auctor panegyrici dicti Maximiano Augusto ejus adversarium vocat signiferum nefariae factionis. Sic Robertus Gervasii episcopus Senecensis in tractatu de Schismate, Bartholomaeum archiepiscopum Barensem vocat vexillarium schismaticae pravitatis, in notis ad Vitas Paparum Avenionensium, pag. 1270.

"Vexillarius" (standard-bearer), that is, the standard-bearer of sedition, as he is called in Letter LV, p. 83, to Cornelius; in the way that Paschasius is called the standard-bearer of madness in the letter of the council of Aquileia to the emperor Gratian, and in the way too that Latinus Pacatus Drepanius called the leader of the forces of the tyrant Maximus "standard-bearer of a sacrilegious faction" in the panegyric he spoke to Theodosius Augustus, and the author of the panegyric spoken to Maximian Augustus calls his adversary "standard-bearer of a wicked faction". So Robert Gervais, bishop of Senez, in the treatise On the Schism, calls Bartholomew, archbishop of Bari, "standard-bearer of schismatic depravity", in the notes to the Lives of the Avignon Popes, p. 1270.

(Baluze, lemma "Futurus") · col 307 Futurus. Ita codex Veronensis. Miror Anglos, qui Rigaltianam editionem sequi solent, excudisse futurus. Pessime Reinhartus, qui, repudiata editione Rigaltii, quae bona est, veterem revocavit et scripsit: Privati et furto ac fraudulenter. In libro meo veteri legitur futuros ac fraudolenter. Pamelius existimavit Futurum et Felicissimum esse eumdem hominem.

"Futurus." So the Verona manuscript. I wonder that the English editors, who usually follow Rigault's edition, printed "futurus". Very badly Reinhart, who, rejecting Rigault's edition, which is good, brought back the old one and wrote: "Privati et furto ac fraudulenter" (deprived both by theft and fraudulently). In my old book one reads "futuros ac fraudolenter". Pamelius thought that Futurus and Felicissimus were the same man.

(Baluze, lemma "Epist. XXXI") · col 307 Epist. XXXI. — Haec Epistola valde mutila et nihilominus interpolata est in codice sancti Arnulphi Metensis; cui paulo post initium insertum est prolixum fragmentum ex libro de Laude Martyrii, nimirum ab his verbis pag. 343, ut quantum in exprimenda, usque ad secum ipse convolvens. Sed post ista reditur ad epistolam in his verbis pag. 44, habitum nuptiarum non habentem usque ad finem. Praeterea magna pars istius Epistolae disjuncta exstat supra in codice illo post Epistolam XVII, quae data est ad Cornelium et incipit: Et egisse nos.

Letter XXXI. — This letter is badly mutilated and nonetheless interpolated in the manuscript of St Arnulf of Metz, in which, a little after the beginning, a long fragment from the book On the Praise of Martyrdom has been inserted, namely from the words on p. 343 "ut quantum in exprimenda" as far as "secum ipse convolvens". But after these it returns to the letter at the words on p. 44 "habitum nuptiarum non habentem" (not having the wedding garment), as far as the end. Besides, a large part of this letter stands separately above in that manuscript after Letter XVII, which is addressed to Cornelius and begins: "Et egisse nos".

(Baluze, lemma "I. — Quamquam... sibi") · col 307 to col 308 I.—Quamquam... sibi. In variis excerptis quae exstant in calce Operum sancti Cypriani in veteri codice, qui fuit olim monasterii Fossatensis, nunc vero meus est, cum illic descriptum sit initium istius Epistolae, sic legitur in titulo: Incipit ad Romanos. Quamquam sibi bene conscius. Et in fine additum est: Explicit ad Romanos. Sed istud falsum esse constat ex tenore ipsius Epistolae, quae certo scripta est a Clero Romano ad Cyprianum, uti etiam adnotatum est in codice Gratianopolitano in fronte Epistolae: Cleri Romani ad Cyprianum. Et tamen Hincmarus in libro de Praedestinatione adversus Gothescalcum pag. 73, citat ex Epistola ad Romanos. Ex quo liquet errorem esse vetustum.

I. — "Quamquam... sibi" (although ... to itself). Among various excerpts at the end of St Cyprian's Works in an old manuscript which once belonged to the monastery of Saint-Maur-des-Fossés and is now mine, where the beginning of this letter is copied, one reads in the title: "Here begins [the letter] to the Romans. Quamquam sibi bene conscius." And at the end is added: "Here ends [the letter] to the Romans." But this is plainly false from the tenor of the letter itself, which was certainly written by the Roman clergy to Cyprian, as is also noted in the Grenoble manuscript at the head of the letter: "Of the Roman clergy to Cyprian". And yet Hincmar, in the book On Predestination against Gottschalk, p. 73, cites it as from the Letter to the Romans. From which it is clear that the error is old.

(Baluze, lemma "Decretis coelestibus") · col 308 Decretis coelestibus. Hanc lectionem reperi in octo codicibus antiquis. Angli monent in codice Vaticano legi castris coelestibus. Quam lectionem merito ait Rigaltius sibi non placere. De castris coelestibus vide quae notantur ad Epistolam XLIV.

"Decretis coelestibus" (by heavenly decrees). I found this reading in eight old manuscripts. The English editors note that in the Vatican manuscript "castris coelestibus" (by the heavenly camps) is read. Rigault rightly says that this reading does not please him. On "castris coelestibus" see what is noted on Letter XLIV.

(Baluze, lemma "Dum illas probamus") · col 308 Dum illas probamus. Infra, Epist. LXXI, pag. 127: Quae salubriter suggeruntur, si sint vera et legitima, ipsa potius nostra ducamus. Quod enim probamus nostrum facimus, ut ait imperator Justinianus in constitutione de Conceptione Digestorum. Item Coelestinus papa, sive quis alius auctor sit collectionis cujusdam quae inter decreta ejus circumfertur, loquens de sententiis sancti Augustini de gratia Christi, ait eas suas fecisse antistites apostolicos cum probarunt. Cassianus, lib. VI de Incarnatione Domini, cap. 9: Repetamus confessionem symboli et tuam. Tua enim quae illius, quia confessionem illius tuam confitendo fecisti. Joannes Saresberiensis in prologo Policratici: Quicquid ubique bene dictum est, 418 facio meum. Idem, Epist. CCXXX: Nonne et omnia nostra facimus quibus nostram impertimur auctoritatem.

"Dum illas probamus" (while we approve them). Below, Letter LXXI, p. 127: "What is wholesomely suggested, if it is true and lawful, let us rather count as our own." For what we approve we make our own, as the emperor Justinian says in the constitution on the composition of the Digest. Likewise Pope Celestine, or whoever else is the author of a certain collection that circulates among his decrees, speaking of St Augustine's opinions on the grace of Christ, says that the apostolic bishops made them their own when they approved them. Cassian, On the Incarnation of the Lord book VI, chapter 9: "Let us repeat the confession of the creed, and yours. For what is its is yours, since by confessing it you made its confession yours." John of Salisbury in the prologue of the Policraticus: "Whatever has been well said anywhere, 418 I make mine." The same, Letter CCXXX: "Do we not also make our own all things to which we impart our authority?"

(Baluze, lemma "II. — Navim") · col 308 II. — Navim. Codex sancti Remigii Remensis, navem ecclesiasticae disciplinae illidat. Divionensis et recentior Victorinus, navem Ecclesiae falsos illidat in scopulos.

II. — "Navim" (the ship). The manuscript of St Remigius of Reims: "navem ecclesiasticae disciplinae illidat" (dash the ship of church discipline). The Dijon and the more recent St Victor manuscript: "navem Ecclesiae falsos illidat in scopulos" (dash the ship of the Church on false rocks).

(printed under page 147)

Page

running head: DIVI CYPRIANI 308 (left part of the head cut off at the image edge)
marginal letters: A subnixus, et verus sibi; B ciati.; C legitur in titulo (in the Baluze notes, not set); D constitutione de Conceptione (in the Baluze notes, not set)
old-edition numerals: (none) in the text; 418 appears only in the Baluze notes after "dictum est"

PL 4:309

aliter saluti ecclesiasticae consuli posse nisi si qui et contra ipsam faciunt, quasi quidam adversi fluctus repellantur, et disciplinae ipsius semper custodita ratio quasi salutare aliquod gubernaculum in tempestate servetur. Nec hoc nobis nunc nuper consilium cogitatum est, nec haec apud nos adversus improbos modo supervenerunt repentina subsidia; sed antiqua haec apud nos severitas, antiqua fides, disciplina legitur antiqua: quoniam nec tantas de nobis laudes Apostolus protulisset dicendo, Quia fides vestra praedicatur in toto mundo (Rom. I, 8), nisi jam exinde vigor iste radices fidei de temporibus illis mutuatus fuisset; quarum laudum et gloriae degenerem fuisse maximum crimen est. Minus est enim dedecoris numquam ad praeconium laudis accessisse, quam de fastigio laudis ruisse: minus est criminis honoratum bono testimonio non fuisse, quam honorem bonorum testimoniorum perdidisse: Minus est sine praedicatione virtutum ignobilem sine laude jacuisse, quam exhaeredem fidei factum laudes proprias perdidisse. Ea enim quae in alicujus gloriam proferuntur, nisi anxio et sollicito labore serventur, in invidiam maximi criminis intumescunt.

otherwise possible to provide for the safety of the Church, unless those also who act against it are driven back like hostile waves, and the ever-guarded rule of its discipline is kept like some saving helm in the storm. Nor is this a plan only now lately thought out by us, nor have these sudden aids against the wicked only just now come upon us; but this is an ancient severity among us, an ancient faith, an ancient discipline is read [of us]: since the Apostle would not have uttered such great praises of us, saying, That your faith is proclaimed in the whole world (Rom. 1:8), unless already from then this vigour had borrowed the roots of faith from those times; and to have fallen away from those praises and that glory is the greatest crime. For it is less disgrace never to have attained to the proclamation of praise than to have fallen from the summit of praise; it is less crime not to have been honoured with good testimony than to have lost the honour of good testimonies; It is less to have lain undistinguished, without praise, without the proclamation of virtues, than, having been made disinherited of the faith, to have lost one's own praises. For the things which are put forward to anyone's glory, unless they are preserved with anxious and careful labour, swell into the odium of the greatest crime.

III. Hoc nos non falso dicere superiores nostrae litterae probaverunt, in quibus vobis sententiam nostram dilucida expositione protulimus et adversus

III. That we do not say this falsely our earlier letter has proved, in which we set forth our judgement to you with a clear exposition and against

Editors' notes and page, col. 309

Footnotes

LECTIONES VARIANTES. (printed under page 148)

(a) ‹anchor: not visible in the foot image› · call in col 309

Protulit Lin. Bod. 2.

"Protulit" (brought forth) Lin., second Bodleian manuscript.

(printed under page 148)

(b) ‹anchor: not visible in the foot image› · call in col 309

Degeneres Lin.

"Degeneres" (degenerate) Lin.

(printed under page 148)

Minoris Bod. 1.

"Minoris" (of a lesser) first Bodleian manuscript.

(printed under page 148)

(d) ‹anchor: not visible in the foot image› · call in col 309

Tacuisse Lin.

"Tacuisse" (to have kept silent) Lin.

(printed under page 148)

(e) ‹anchor: not visible in the foot image› · call in col 309 or 310

Hoc evasuri in retinendis illos diaboli laqueos viderentur, quod Lin.

"Hoc evasuri in retinendis illos diaboli laqueos viderentur, quod" (they would seem about to escape this, in keeping them in the devil's snares, that) Lin.

(printed under page 148)

Page

running head: 309 EPISTOLA XXX (cut off at the right edge)
marginal letters: A ‹sus co› (right column, beside ‹aliter saluti ecclesiasticae›); B ‹sitis a› (right column, beside ‹accessisse, quam de fastigio›); C (in the apparatus, below the variants); D (in the notes, beside ‹Non est immunis. Cicero apud Ammianum Marcel-›)
old-edition numerals: (none)

PL 4:310

eos qui se ipsos infideles illicita nefariorum libellorum professione prodiderant, quasi evasuri irretientes illos diaboli laqueos viderentur, quo non minus quam, si ad nefarias aras accessissent, hoc ipso quod ipsum contestati fuerant tenerentur, sed etiam adversus illos qui acta fecissent, licet praesentes cum fierent non affuissent, cum praesentiam suam utique ut sic scriberentur mandando fecissent. Non est enim immunis a scelere qui ut fieret imperavit, nec est alienus a crimine cujus consensu, licet non a se admissum crimen, tamen publice legitur; et cum totum fidei sacramentum in confessione Christi nominis intelligatur esse digestum, qui fallaces in excusatione praestigias quaerit negavit, et qui vult videri propositis adversus Evangelium vel edictis vel legibus satisfecisse, hoc ipso jam paruit quod videri paruisse se voluit; necnon etiam contra illos quoque qui illicitis sacrificiis manus suas atque ora polluerant, pollutis ante mentibus propriis, unde etiam sunt ipsae manus atque ora polluta, fidem nostram consensumque monstravimus. Absit enim ab Ecclesia Romana vigorem suum tam profana facilitate dimittere et nervos severitatis eversa fidei majestate dissolvere; ut, cum adhuc non tantum jaceant, sed et cadant eversorum fratrum ruinae, properata nimis remedia communicationem utique non profutura praestentur,

those who had betrayed themselves as unbelievers by the unlawful profession of wicked certificates, as though they would be seen to escape those entangling snares of the devil, by which they were held no less than if they had gone up to the wicked altars, by the very fact that they had attested it; but also against those who had had the records made, although they had not been present when they were made, since they had certainly made their presence felt by ordering that they be written thus. For he is not free from the crime who commanded that it be done, nor is he a stranger to the crime by whose consent it is publicly read, although the crime was not committed by himself; and since the whole sacrament of faith is understood to be summed up in the confession of the name of Christ, he who seeks deceitful tricks by way of excuse has denied, and he who wishes to seem to have complied with either the edicts or the laws set forth against the Gospel has by this very thing already obeyed, that he wished to seem to have obeyed; and moreover also against those too who had polluted their hands and mouths with unlawful sacrifices, their own minds having been polluted beforehand, whence also the hands and mouths themselves are polluted, we have shown our faith and our consent. For far be it from the Roman Church to let go its vigour with so profane a laxity and to loosen the sinews of severity by overturning the majesty of the faith; so that, while the ruins of the fallen brethren not only still lie but are even falling, overhasty remedies, which will certainly not profit, should be offered for communion,

Editors' notes and page, col. 310

Footnotes

(f) ‹anchor: not visible in the foot image› · call in col 310

Accepta Lin. Bod. 1. Benev. Manut. Oxon. Lips.

"Accepta" (received) Lin., first Bodleian manuscript, Benevento, Manutius, Oxford and Leipzig editions.

STEPH. BALUZII NOTAE. (Baluze, lemma "Antiqua... severitas") · col 309 Antiqua... severitas. Ista, quae addita sunt in editione Manutiana, desunt in antiquis editionibus et in duobus antiquis codicibus. Habentur autem in aliis.

"Antiqua... severitas" (the ancient ... severity). These words, which were added in Manutius's edition, are missing in the old editions and in two old manuscripts. They are found, however, in others.

(Baluze, lemma "Litterae probaverunt") · col 309 Litterae probaverunt. Postea sequitur in codice sancti Arnulphi fragmentum ex libro de Laude Martyrii.

"Litterae probaverunt" (the letters proved). After this, in the manuscript of St Arnulf, follows the fragment from the book On the Praise of Martyrdom.

(Baluze, lemma "III. — Irretientes") · col 309 III. — Irretientes. In uno libro meo veteri legitur retinentes; in Remensi sancti Dionisii, in retinendis illis diaboli laqueis.

III. — "Irretientes" (ensnaring). In one old book of mine one reads "retinentes" (holding back); in the Reims manuscript of St Denis, "in retinendis illis diaboli laqueis" (in keeping them in the devil's snares).

(Baluze, lemma "Mandando") · col 309 Mandando. Sic in actis Collationis Carthaginensis inter Catholicos et Donatistas videmus plures episcopos mandasse collegis suis ut suam praesentiam sua pro ipsis subscriptione exhiberent. Sic, ne e longinquo tantum exempla repetantur, Natalis ab Oea sententiam dixit in Concilio Carthaginensi sub Cypriano pro se et pro Pompeio Sabratensi et Dioga Leptimagnensi, qui mihi mandaverunt.

"Mandando" (by commissioning). So in the acts of the Conference of Carthage between Catholics and Donatists we see that several bishops commissioned their colleagues to stand for their presence by signing for them. So too, not to fetch examples only from afar, Natalis of Oea gave his opinion in the Council of Carthage under Cyprian for himself and for Pompeius of Sabratha and Dioga of Leptis Magna, "who commissioned me".

(Baluze, lemma "Non est immunis") · col 309 Non est immunis. Cicero apud Ammianum Marcellinum lib. XXVII: Quid enim interest inter suasorem facti et probatorem? quod sumptum est ex secunda Philippica. Seneca, Troade: Qui non vetuit peccare cum possit, jubet. Et infra: Ad auctorem redit sceleris coacti culpa. Auctor Epistolae ad Celantiam, inter Opera Hieronymi: Quantum enim ad peccati rationem pertinet, nocuit qui et nocere disposuit. Valerius Maximus lib. IX, caput 2: Iniquo animo scelus intueri scelus admittere fuit. Arator, lib. II Actuum Apostolorum: Nec poena sequestrat quos par culpa ligat.

"Non est immunis" (is not free). Cicero in Ammianus Marcellinus, book XXVII: "For what difference is there between the one who urges a deed and the one who approves it?" — which is taken from the second Philippic. Seneca, Trojan Women: "He who did not forbid a sin when he could, commands it." And below: "The guilt of a crime done under compulsion returns to its author." The author of the Letter to Celantia, among the Works of Jerome: "For as far as the reckoning of sin goes, he has done harm who also planned to do harm." Valerius Maximus, book IX, chapter 2: "To look on a crime with a wicked mind was to commit the crime." Arator, Acts of the Apostles book II: "Nor does punishment separate those whom equal guilt binds."

(Baluze, lemma "Imperavit") · col 309 to col 310 Imperavit. Haec lectio videtur optima. Et tamen illam non inveni nisi in uno veteri libro. Caeteri et editiones Pamelianae vetustiores habent impetravit. Pamelius autem mutavit, secutus conjecturam Costerii, quamvis fateatur se ubique legisse impetravit. Sic in Epistola XLIV Codicis Encyclii scriptum est in codice Bellovacensi, quibus impetrare divino judicio, pro imperare. Facilis error, qui admissus est etiam in alio veteri codice ejusdem ecclesiae, in breviario nimirum Liberati cap. 18, ubi pro, nihil impetrantes dimisit, uti habent editiones et tres libri veteres, codex ecclesiae Bellovacensis habet imperantes. Sic apud Fulgentium Placiadem lib. II Mythol., ubi agit de Vulcano et Minerva, legendum est Jupiter imperavit, pro eo quod ibi legitur impetravit. Confirmat lectionem a me retentam in hoc loco Cypriani Lactantius in epitome Divinarum Institutionum cap. 64: Vetus praeceptum est non occidere. Quod sic accipi debet, non tamquam jubeamur ab homicidio tantum, quod olim legibus publicis jubetur, manus abstinere, sed nec jussione interposita nec verbo licebit periculum inferre. Illum enim tormentis subdi oportere cujus consilio atque instinctu alius ad accusationem accesserit pronuntiavit imperator Constantinus in titulo Codicis Theodosiani ad legem Juliam Majestatis. Et apud Julium Paulum lib. V, tit. 23: Mandatores caedis perinde ut homicidae puniantur. Salvianus lib. VII, cap. 19: Potestas quippe magna et potentissima, quae inhibere scelus maximum potest, quasi probat debere fieri, si sciens patitur perpetrari. In cujus enim manu est ut prohibeat, jubet agi si non prohibet admitti. Ennodius lib. I Epist. V: Fecisse scelus creditur qui potuisse facere perhibetur. Pacianus in Paraenesi ad Poenitentiam: Addo etiam non solas manus in homicidio plecti, sed et omne consilium quod alterius animam impegit in mortem. Epistola episcoporum Aegypti ad Leonem imperatorem in capite VII Codicis Encyclii: Postea etiam homicida pene manibus propriis hoc nefas efficiens, et propterea condemnandus, quando agenti qui jubet malum fieri in supplicio proximus est.

"Imperavit" (commanded). This reading seems the best. And yet I have found it only in one old book. The others and Pamelius's older editions have "impetravit" (obtained). Pamelius, however, changed it, following Coster's conjecture, although he admits he read "impetravit" everywhere. So in Letter XLIV of the Codex Encyclius, the Beauvais manuscript has "quibus impetrare divino judicio" for "imperare". An easy error, which was made also in another old manuscript of the same church, namely in the Breviarium of Liberatus, chapter 18, where for "nihil impetrantes dimisit" (he dismissed them having obtained nothing), as the editions and three old books have, the manuscript of the church of Beauvais has "imperantes". So in Fulgentius Planciades, Mythologies book II, where he treats of Vulcan and Minerva, "Jupiter imperavit" should be read for what is read there, "impetravit". Lactantius confirms the reading I have kept in this place of Cyprian, in the Epitome of the Divine Institutes, chapter 64: "It is an old precept not to kill. This must be taken thus: not as though we were bidden only to keep our hands from murder, which public laws also once commanded, but that it will not be lawful to bring danger on anyone either by giving an order or by a word." For the emperor Constantine declared, in the title of the Theodosian Code on the Julian law of treason, that he by whose counsel and prompting another came to accuse must be put to torture. And in Julius Paulus, book V, title 23: "Those who order a killing are to be punished just as murderers." Salvian, book VII, chapter 19: "For a great and most powerful authority, which can restrain the greatest crime, as good as approves that it should be done if it knowingly allows it to be committed. For he in whose hand it is to forbid, commands it to be done if he does not forbid it to be committed." Ennodius, book I, Letter V: "He is believed to have done the crime who is said to have been able to do it." Pacian in the Exhortation to Penance: "I add also that not only the hands are punished in a murder, but also every counsel that has driven another's soul to death." The letter of the bishops of Egypt to the emperor Leo, in chapter VII of the Codex Encyclius: "Afterwards also a murderer, accomplishing this outrage almost with his own hands, and therefore to be condemned, since he who orders evil to be done is next to the doer in punishment."

(printed under page 148)

Page

running head: EPISTOLA XXXI.
marginal letters: A sus eos qui se ipsos infideles; B sitis adversus Evangelium vel edictis; C Accepta Lin. Bod. 1. Benev.; D accusationem accesserit pronuntiavit
old-edition numerals: (none)

PL 4:311

et nova per misericordiam falsam vulnera veteribus transgressionis vulneribus imprimantur, ut miseris ad eversionem majorem eripiatur et poenitentia! Ubi enim poterit indulgentiae medicina proficere, si etiam ipse medicus intercepta poenitentia indulget periculis, si tantummodo operit vulnus, nec sinit necessaria temporis remedia obducere cicatricem? Hoc non est curare, sed, si dicere verum volumus, occidere.

and new wounds, through a false mercy, should be imprinted upon the old wounds of transgression, so that, to their greater overthrow, even penitence is snatched away from the wretched! For where will the medicine of indulgence be able to do any good, if even the physician himself cuts off penitence and indulges the dangers, if he merely covers the wound and does not allow the necessary remedies of time to draw a scar over it? This is not to cure but, if we wish to speak the truth, to kill.

IV. Quamquam confessorum quoque quos hic adhuc in carcerem dignitas suae confessionis inclusit, et ad certamen evangelicum sua fides in confessione jam gloriosa semel coronavit, litteras habeas conspirantes cum litteris nostris, quibus severitatem evangelicae disciplinae protulerunt et illicitas petitiones ab Ecclesiae pudore revocarunt. Nisi hoc fecissent, disciplinae evangelicae ruinae non facile sarcirentur, praesertim cum nulli magis tam congruens esset tenorem evangelici vigoris illibatum dignitatemque servare, quam qui se excruciandos et excarnificandos pro Evangelio furentibus tradidissent, ne martyrii honorem merito perderent, si in occasione, martyrii praevaricatores Evangelii esse voluissent. Nam qui id quod habet non custodit in eo ex quo illud possidet, dum id ex quo possidet violat, amittit illud quod possidebat.

IV. Moreover, you also have letters of the confessors, whom the dignity of their confession has shut up here in prison until now, and whom their faith, already glorious in confession, has once crowned for the evangelical contest, letters in agreement with our letters, in which they have set forth the severity of evangelical discipline and have called back unlawful petitions from the modesty of the Church. Had they not done this, the ruins of evangelical discipline would not easily be repaired, especially since it befitted no one so much to preserve the tenor of evangelical vigour unimpaired, and its dignity, as those who had handed themselves over to the raging to be tortured and butchered for the Gospel, lest they should deservedly lose the honour of martyrdom if, on the occasion of martyrdom, they had chosen to be betrayers of the Gospel. For he who does not guard what he has in that by which he possesses it, while he violates that by which he possesses it, loses what he possessed.

V. In quo loco maximas tibi atque uberes gratias referre debemus et reddimus quod illorum carceris tenebras litteris tuis illuminasti, quod ad illos venisti, quomodo introire potuisti, quod illorum animos sua fide et confessione robustos tuis allocutionibus litterisque recreasti, quod, felicitates eorum

V. In this matter we owe and render to you the greatest and most abundant thanks, that you have illuminated the darkness of their prison with your letters, that you came to them in such manner as you were able to enter, that you refreshed their souls, strong in their own faith and confession, with your addresses and letters, that, their felicities

Editors' notes and page, col. 311

Footnotes

LECTIONES VARIANTES. (printed under page 149)

(a) ‹anchor: not visible in the foot image› · call in col 311

Facta vulnera Lin.

"Facta vulnera" (the wounds made) Lin.

(printed under page 149)

(b) ‹anchor: not visible in the foot image› · call in col 311

Sarcirent Bod. 1.

"Sarcirent" (they might mend) first Bodleian manuscript.

(printed under page 149)

Illibata dignitate servare Vat.

"Illibata dignitate servare" (to keep with unimpaired dignity) Vatican manuscript.

(printed under page 149)

(d) ‹anchor: not visible in the foot image› · call in col 311

Tradidissent martyris Bod. 1.

"Tradidissent martyris" (they had handed over ... of the martyr) first Bodleian manuscript.

(printed under page 149)

(e) ‹anchor: occasione› · call in col 311

Occisione Lin.

"Occisione" (by slaughter) Lin.

(printed under page 149)

(f) ‹anchor: amittit illud› · call in col 311

Violat, violat illud Oxon.

"Violat, violat illud" (violates, violates that) Oxford edition.

(printed under page 149)

(g) ‹anchor: litteris tuis illuminasti› · call in col 311

Animasti Fab.

"Animasti" (you have given courage) Fab.

(printed under page 149)

Page

running head: 311 DIVI CYPRIANI (rest of the head cut off at the image edge)
marginal letters: A et nova per misericordiam falsam; B nes ab Ecclesiae pudore revocarunt; C mos sua fide et confessione robustos; D (none in the text block; printed beside the editors' notes)
old-edition numerals: (none)
other: "obducere" appears with a mark under the final e (obducerę), taken as a speck and set as obducere; comma after "occasione" set as printed; full-width headings LECTIONES VARIAE and STEPH. BALUZII NOTAE stand at the page foot above the apparatus, not set; Variae lectiones and Baluze's notes left for the later pass; column ends mid-sentence at "eorum"

PL 4:312

condignis laudibus prosecutus, accendisti ad multo ardentiorem coelestis gloriae cupiditatem, quod pronos impulisti, quod, ut credimus et optamus, victores futuros viribus tui sermonis animasti; ut, quamquam hoc totum de fide confitentium et de divina indulgentia venire videatur, tamen in martyrio suo tibi ex aliquo debitores facti esse videantur. Sed, ut ad id unde digressus sermo videbatur esse rursus revertatur, quales litteras in Siciliam quoque miserimus subjectas habebis: quamquam nobis differendae hujus rei necessitas major incumbat, quibus, post excessum nobilissimae memoriae viri Fabiani, nondum est episcopus propter rerum et temporum difficultates constitutus, qui omnia ista moderetur et eorum qui lapsi sunt possit cum auctoritate et consilio habere rationem: quamquam nobis in tam ingenti negotio placeat quod et tu ipse tractasti, prius Ecclesiae pacem sustinendam, deinde, sic collatione consiliorum cum episcopis, presbyteris, diaconis, confessoribus pariter ac stantibus laicis facta, lapsorum tractare rationem. Perquam enim nobis et invidiosum et onerosum videtur non per multos examinare quod per multos commissum videatur fuisse, et unum sententiam dicere, cum tam grande crimen per multos diffusum notetur exisse; quoniam nec firmum decretum potest esse quod non plurimorum videbitur habuisse consensum. Aspice totum orbem pene vastatum et ubique jacere dejectorum reliquias et ruinas, et idcirco tam grande expeti consilium quam late propagatum videtur esse delictum. Non sit minor medicina quam vulnus, non sint minora remedia quam funera, ut, quomodo

having attended with fitting praises, you have kindled them to a far more ardent desire for heavenly glory, in that you have urged on those already inclined, in that, as we believe and hope, you have animated them by the strength of your discourse to be future victors; so that, although this whole thing may seem to come from the faith of those who confess and from the divine indulgence, yet in their martyrdom they may seem to have become in some measure debtors to you. But, so that the discourse may return again to that point from which it seemed to have digressed, you will have, subjoined, the kind of letter we have sent also into Sicily: although upon us there lies a greater necessity of deferring this matter, since for us, after the departure of Fabian, a man of most noble memory, no bishop has yet been appointed, on account of the difficulties of affairs and of the times, who might regulate all these things and be able with authority and counsel to take account of those who have lapsed: although in so vast an affair that course pleases us which you yourself also have treated, that first the peace of the Church should be waited for, and then, a conference of counsels having thus been held with bishops, presbyters, deacons, confessors, and likewise with the laity who have stood fast, the case of the lapsed should be dealt with. For it seems to us exceedingly both invidious and burdensome not to examine by many what seems to have been committed by many, and for one man to pronounce sentence, when so great a crime is observed to have gone forth, spread through many; since a decree cannot be firm which shall not be seen to have had the consent of very many. Look upon the whole world almost laid waste, and everywhere the remains and ruins of the fallen lying, and for that reason a counsel is sought as great as the offence seems to be widely spread. Let the medicine not be less than the wound, let the remedies not be less than the deaths, so that, just as

Editors' notes and page, col. 312

Footnotes

(h) ‹anchor: not visible in the foot image› · call in col 312

Persecutus Oxon.

"Persecutus" (having pursued) Oxford edition.

(printed under page 149)

(i) ‹anchor: not visible in the foot image› · call in col 312

Armasti Bod. 1.

"Armasti" (you have armed) first Bodleian manuscript.

(printed under page 149)

(j) ‹anchor: not visible in the foot image› · call in col 312

Hanc totam confidentiam Bod. 1.

"Hanc totam confidentiam" (all this confidence) first Bodleian manuscript.

(printed under page 149)

(k) ‹anchor: not visible in the foot image› · call in col 312

Mederetur Lin.

"Mederetur" (would heal) Lin.

(printed under page 149)

(l) ‹anchor: not visible in the foot image› · call in col 312

Prius; Ecclesiae disting. Oxon.

The Oxford edition punctuates "Prius; Ecclesiae" (before; of the Church).

STEPH. BALUZII NOTAE. (Baluze, lemma "Proficere") · col 311 Proficere. Ita emendandum esse existimavi, secutus auctoritatem veterum exemplarium et editionum pro eo quod posteriores editiones praeferunt procedere. Sed hanc tamen ultimam lectionem ego me reperisse fateor in duobus libris meis veteribus, in Gratianopolitano et in uno Victorino, tum etiam in editione Manutiana. Codex Remensis sancti Dionysii et Lamonianus habent prodesse, eodem sensu.

"Proficere" (to profit). I judged that it should be corrected thus, following the authority of the old copies and editions, in place of what the later editions show, "procedere" (to proceed). But I admit that I have found this last reading in two old books of mine, in the Grenoble and in one St Victor manuscript, and also in Manutius's edition. The Reims manuscript of St Denis and the Lamoignon manuscript have "prodesse" (to benefit), with the same sense.

(Baluze, lemma "IV. — Martyrii honorem") · col 311 IV. — Martyrii honorem. Hoc fragmentum istius Epistolae exstat, ut diximus, in loco non suo in codice sancti Arnulphi.

IV. — "Martyrii honorem" (the honour of martyrdom). This fragment of this letter stands, as we said, out of its place in the manuscript of St Arnulf.

(Baluze, lemma "V. — Et ruinas") · col 311 V.— Et ruinas. Editio Spirensis et tres libri veteres non habent haec duo vocabula. Veneta vetus habet. Duo alii libri veteres praeferunt laqueos pro ruinas.

V. — "Et ruinas" (and the ruins). The Speyer edition and three old books do not have these two words. The old Venetian [edition] has them. Two other old books show "laqueos" (snares) for "ruinas".

(Baluze, lemma "Funera") · col 311 to col 312 Funera. Codex sancti Arnulphi habet vulnera. Quae lectio mihi videtur esse melior; 419 eamque posuissem in contextu, si tum cum hic locus cudebatur habuissem codicem illum. At si quis retinendam putat vocem funera, intelligere oportet mortes, seu potius cadavera mortuorum. Supra in Epistola ad Donatum, p. 3: Viventes in ultroneum funus ornantur. Funus enim frequenter sumitur pro corpore mortuo sive cadavere. Apud Virgilium lib. IX Aeneidos, funus lacerum, id est cadaver dilaniatum, ut Servius intepretatur. Juvenalis in prima Satyra: Ducitur iratis plangendum funus amicis. Statius initio Thebaidos, tumulisque carentia regum funera. Silius Italicus lib. VIII: Fratrisque petebat Mancini stratum sparsa inter funera corpus. Tacitus lib. I Annalium, ut porta triumphali duceretur funus. Ubi vide notas Freinshemii. Epitome Aurelii Victoris in Diocletiano: Funus ejus Galieni sepulchro infertur. Apuleius lib. VIII Metamorphoseon: Funus vero toto feralem pompam prosequente populo deducitur ad sepulturam. Ammianus Marcellinus lib. XVI: Rex Chonodomarius lapsus per funerum strues. Idem lib. XXIX: Funus ejus per Vespillones illatum pullati praecedere honorati quamplures. Item liber XXXI: Imperator diris pavoribus circumseptus, paulatimque insiliens funerum moles, ad lancearios confugit. Julius Capitolinus in Antonino philosopho: Denique prius quam funus conderetur. Optatus Milevitanus lib. II: Unicuique sepulchro sufficit unum funus et clauditur. Hieronymus in Epistola ad Paulinum de Institutione Monachi: Quanti hodie sic vivendo portant sua funera, et quasi sepulchra dealbata, pleni sunt ossibus mortuorum. Idem in Epitaphio Nepotiani: Quem haeredem putavimus funus tenemus. Idem in Vita Malchi monachi: Prosecutus ergo me de monasterio quasi funus efferret. Rufinus lib. I, c. 8, Hist. eccles.: Funera liberorum. Libellus precum oblatus Valentiniano et Marciano (continues)

"Funera" (funerals). The manuscript of St Arnulf has "vulnera" (wounds). This reading seems to me the better; 419 and I would have put it in the text if I had had that manuscript when this passage was being printed. But if anyone thinks the word "funera" should be kept, he must understand deaths, or rather the bodies of the dead. Above, in the Letter to Donatus, p. 3: "The living are adorned for a voluntary funeral." For "funus" is frequently taken for a dead body or corpse. In Virgil, Aeneid book IX, "funus lacerum", that is, a mangled corpse, as Servius interprets it. Juvenal in the first Satire:

"The corpse is carried out, to be mourned by angry friends." Statius at the beginning of the Thebaid: "and the bodies of kings lacking tombs". Silius Italicus, book VIII: "and he was seeking the body of his brother Mancinus, laid low among the scattered dead." Tacitus, Annals book I: "that the body be brought through the triumphal gate"; on which see Freinsheim's notes. The Epitome of Aurelius Victor on Diocletian: "His body is laid in the tomb of Gallienus." Apuleius, Metamorphoses book VIII: "The body is borne to burial, the whole people following the funeral procession." Ammianus Marcellinus, book XVI: "King Chonodomarius, slipping over the heaps of corpses." The same, book XXIX: "Very many dignitaries in mourning dress went before his body, carried by the undertakers." Likewise book XXXI: "The emperor, hemmed in by dire terrors and little by little leaping over the masses of corpses, fled to the lancers." Julius Capitolinus on Antoninus the philosopher: "In short, before the body was buried." Optatus of Milevis, book II: "For each tomb one body suffices, and it is closed." Jerome in the Letter to Paulinus on the Formation of a Monk: "How many today, by living thus, carry their own corpses, and like whitewashed tombs are full of dead men's bones." The same in the Epitaph of Nepotian: "Him whom we thought our heir we hold a corpse." The same in the Life of Malchus the monk: "So he escorted me from the monastery as if he were carrying out a corpse." Rufinus, Church History book I, chapter 8: "The corpses of children." The petition offered to Valentinian and Marcian (continues) (printed under page 149)

Page

running head: DIVI CYPRIANI 312 (left part of the head cut off at the image edge)
marginal letters: A ‹condignis laudibus prosecutus›; B ‹et consilio habere rationem›; C ‹lictum. Non sit minor medicina›; D ‹infertur. Apuleius lib. VIII› (in Baluze's notes, not set)
old-edition numerals: 44 after ‹et› (in "nobis et invidiosum")

PL 4:313

qui ruerunt ob hoc ruerunt quod caeca temeritate nimis incauti fuerunt, ita qui hoc disponere nituntur, omni consiliorum moderamine utantur ne quid non ut oportet factum tamquam irritum ab omnibus judicetur.

those who fell, fell for this reason, that through blind rashness they were too incautious, so those who strive to settle this matter may use every restraint of counsel, lest anything done otherwise than it ought be judged by all as void.

VI. Uno igitur eodemque consilio, iisdem precibus et fletibus tam nos, qui usque adhuc videmur temporis istius ruinas subterfugisse, quam illi qui in h⟨a⟩s temporis videntur clades incidisse, divinam majestatem deprecantes pacem ecclesiastico nomini postulemus. Mutuis votis nos invicem foveamus, custodiamus, armemus. Oremus pro lapsis ut erigantur, oremus pro stantibus ut non ad ruinas usque tententur, oremus ut qui cecidisse referuntur, delicti sui magnitudinem agnoscentes, intelligant non momentaneam neque praeproperam desiderare medicinam. Oremus ut effectus indulgentiae lapsorum subsequatur et poenitentia, ut, intellecto suo crimine, velint nobis interim praestare patientiam, nec adhuc fluctuantem turbent Ecclesiae statum, ne interiorem nobis persecutionem ipsi incendisse videantur, et accedat ad criminum cumulum quod etiam inquieti fuerunt. Maxime enim illis congruit verecundia quorum in delictis damnatur mens inverecunda. Pulsent sane fores, sed non utique confringant; adeant ad limen Ecclesiae, sed non utique transiliant: castrorum coelestium excubent portis, sed armati modestia, qua intelligant se desertores fuisse. Resumant precum suarum tubam, sed qua non bellicum clangant: arment se quidem modestiae telis, et quem negando mortis metu fidei dimiserant clypeum resumant, sed ut contra hostem diabolum vel nunc armati, non contra Ecclesiam, quae illorum dolet casus, armatos esse se credant.

VI. With one and the same counsel, therefore, with the same prayers and weeping, let both we, who until now seem to have escaped the ruins of this time, and those who seem to have fallen into these calamities of the time, entreating the divine majesty, ask for peace for the name of the Church. With mutual prayers let us cherish, guard and arm one another. Let us pray for the lapsed, that they may be raised up; let us pray for those who stand, that they may not be tempted even to ruin; let us pray that those who are reported to have fallen, recognizing the magnitude of their offence, may understand that they should not desire a momentary or over-hasty remedy. Let us pray that penitence may follow upon the effect of the indulgence of the lapsed, so that, having understood their crime, they may be willing meanwhile to show patience towards us, and may not disturb the still unsettled state of the Church, lest they themselves seem to have kindled an inner persecution against us, and lest there be added to the heap of their crimes that they have also been unruly. For modesty most befits those in whose offences an immodest mind is condemned. Let them indeed knock at the doors, but let them by no means break them down; let them approach the threshold of the Church, but let them by no means leap over it; let them keep watch at the gates of the heavenly camp, but armed with modesty, by which they may understand that they have been deserters. Let them take up again the trumpet of their prayers, but not one with which to sound a war-call; let them indeed arm themselves with the weapons of modesty, and let them take up again the shield of faith which, by denying through fear of death, they had laid down, but let them believe that they are armed, even now, against the enemy the devil, not against the Church, which grieves over their falls.

Editors' notes and page, col. 313

Footnotes

LECTIONES VARIANTES. (printed under page 150)

(a) ‹anchor: non utique transiliant› · call in col 313

Ut transiliant vetus innom. Spir.

"Ut transiliant" (so as to leap over) the old unnamed manuscript, Speyer edition.

(printed under page 150)

(b) ‹anchor: not visible in the foot image› · call in col 313 or 314

Citari Lin.

"Citari" (to be summoned) Lin.

(printed under page 150)

Page

running head: 313 EPISTOLA XXX (cut off at the right edge of the image)
marginal letters: A qui ruerunt ob hoc ruerunt; B ligant non momentaneam; C modestiae telis, et quem negando; D extincti solemnibus exequiis (in the Baluze notes at the page foot)
old-edition numerals: (none)

PL 4:314

Multum illis proficiet petitio modesta, postulatio verecunda, humilitas necessaria, patientia non otiosa. Mittant legatos pro suis doloribus lacrymas, advocatione fungantur ex intimo pectore prolati gemitus, dolorem probantes commissi criminis et pudorem.

Much will profit them: a modest petition, a respectful request, a necessary humility, a patience that is not idle. Let them send tears as envoys on behalf of their sorrows; let groans brought forth from the inmost breast perform the office of advocacy, proving their sorrow and their shame for the crime committed.

VII. Immo, si dedecoris admissi magnitudinem perhorrescunt, si pectoris et conscientiae suae lethalem plagam et sinuosi vulneris altos recessus vere medica manu tractant, erubescant et petere; nisi quia majoris est rursum et periculi et pudoris auxilium pacis non petisse: sed hoc totum in sacramento, sed in ipsius postulationis lege, temporis facto temperamento, sed postulatione demissa, sed prece subdita, quoniam et qui petitur flecti debet, non incitari; et sicut respici debet divina clementia, sic respici debet et divina censura; et sicut scriptum est, Donavi tibi omne debitum, quia me rogasti (Matth. XVIII, 32), sic scriptum est: Qui me negaverit coram hominibus, negabo et ego eum coram patre meo et coram angelis ejus (Matth. X, 33). Deus enim ut est indulgens, ita est praeceptorum suorum exactor, et quidem diligens; et sicut ad convivium vocat, sic habitum nuptiarum non habentem ligatis manibus et pedibus extra sanctorum coetum foras jactat. Paravit coelum, sed paravit et tartarum: paravit refrigeria, sed paravit etiam aeterna supplicia: paraviti naccessibilem lucem, sed paravit etiam perpetuae noctis vastam aeternamque caliginem.

VII. Indeed, if they shudder at the magnitude of the disgrace they have committed, if they truly handle with a physician's hand the deadly wound of their breast and conscience and the deep recesses of the winding wound, let them blush even to ask; except that it is again a matter of greater danger and of greater shame not to have sought the help of peace: but all this within the sacrament, but within the law of the request itself, with a due moderation of time observed, but with a lowly request, but with a submissive prayer, since he too who is petitioned ought to be moved, not provoked; and just as the divine clemency ought to be regarded, so too ought the divine censure to be regarded; and just as it is written, I forgave you all the debt, because you asked me (Matt. 18:32), so it is written: Whoever denies Me before men, I also will deny him before My Father and before His angels (Matt. 10:33). For God, just as He is indulgent, so is He an exactor of His precepts, and indeed a diligent one; and just as He calls to the banquet, so the one not having the wedding garment He casts out, with hands and feet bound, outside the assembly of the saints. He has prepared heaven, but He has also prepared Tartarus; He has prepared places of refreshment, but He has also prepared eternal punishments; He has prepared unapproachable light, but He has also prepared the vast and eternal darkness of perpetual night.

VIII. Cujus temperamenti moderamen nos hic tenere quaerentes diu, et quidem multi, et quidem cum quibusdam episcopis vicinis nobis et appropinquantibus, et quos ex aliis provinciis longe positis persecutionis istius ardor ejecerat, ante constitutionem

VIII. Seeking for a long time to hold here the measure of this balance, and indeed many of us, and indeed together with certain bishops who are our neighbours and close at hand, and those whom the heat of this persecution had driven out from other provinces situated far away, before the establishment

Editors' notes and page, col. 314

Footnotes

Non habentium manus Bod. 1.

"Non habentium manus" (the hands of those not having) first Bodleian manuscript.

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(d) ‹anchor: vastam aeternamque› · call in col 314

Et tetram Vat.

"Et tetram" (and foul) Vatican manuscript.

STEPH. BALUZII NOTAE. (Baluze, lemma "Funera", from p. 149) · col 313

(continued) AA, a Basso episcopo Ephesino in concilio Chalcedonensi: Super haec etiam multos homines meorum diversis plagis morti tradiderunt, ita ut funera ante januas Sanctae Dei Ecclesiae quidam exponerent. Ubi pro funera auctores editionis Romanae posuerunt in margine cadavera per speciem interpretationis. Sulpitius Severus, lib. II Sacrae Historiae loquens de inventione sanctae Crucis Domini nostri Jesu Christi: Capiunt deinde consilium ut aliquem recens mortuum crucibus admoverent. Nec mora, quasi Dei nutu funeris extincti solemnibus exequiis deferebatur, concursuque omnium feretro corpus eruitur. — funus excussum, et inter spectatores suos adstitit. Comoedia Queroli: Et nos ipsi funus illud nescio quo ferebamus. Sidonius lib. VII, Epist. 17: Sibi maximus honorandi funeris partes ipse praeripit. Idem carmine XVI extremo: Seu mage funeribus mentem distractus humandis. Cassiodorus lib. III, Epist. 19: Areae ad recondenda funera. Acta Concilii Bagaiensis, pereuntium funeribus plena sunt littora. Liberatus cap. 11 loquens de morte Proterii episcopi Alexandrini: Occiditur, laniatur, ejicitur, et funus ejus incenditur; sparguntur et cineres ejus in ventos. Assentior Livineio et Acidalio, qui pro eo quod apud Drepanium in panegyrico Theodosii A. legitur, damnatorum fraena tractassent, putant reponendum esse funera.

(Baluze, lemma "VI. — Ecclesiastico nomini") · col 313 to col 314 VI.—Ecclesiastico nomini. Ita nos reposuimus editionem Anglicanam et auctoritatem quorumdam veterum librorum secuti. Si quis tamen legere malit nomine, non repugno.

VI. — "Ecclesiastico nomini" (to the Church's name). So we have restored it, following the English edition and the authority of some old books. If anyone prefers to read "nomine" (in the name), however, I do not object.

(Baluze, lemma "Non momentaneam") · col 314 Non momentaneam. Non enim lenta remedia nec segnes medicos expetunt quaedam tempora, ut apud Q. Curtium lib. III de se aiebat magnus Alexander. Sic in Epistola concilii Chalcedonensis ad Imperatores in editione Rustici diaconi legitur: Magnae passiones et medicamenta fortia et medicos indigent sapientes.

"Non momentaneam" (not momentary). "For some times call for neither slow remedies nor sluggish physicians", as Alexander the Great said of himself in Q. Curtius, book III. So in the Letter of the Council of Chalcedon to the Emperors, in the edition of the deacon Rusticus, one reads: "Great sufferings need both strong medicines and wise physicians."

(Baluze, lemma "Desiderare") · col 314 Desiderare. Duo libri veteres habent desiderare debere medicinam.

"Desiderare" (to long for). Two old books have "desiderare debere medicinam" (that it ought to long for medicine).

(Baluze, lemma "Poenitentia") · col 314 Poenitentia. Antea legebatur poenitentiam, eamque lectionem confirmant veteres editiones et septem vetera exemplaria. Nostram, quae videtur esse melior, confirmant tres antiqui codices.

"Poenitentia" (penance, ablative). Before, "poenitentiam" was read, and the old editions and seven old copies confirm that reading. Ours, which seems better, is confirmed by three old manuscripts.

(Baluze, lemma "Mittant legatos") · col 314 Mittant legatos. Tertullianus in libro de Poenitentia: Presbyteris advolvi et caris Dei adgeniculari, fratribus legationes deprecationis suae injungere.

"Mittant legatos" (let them send envoys). Tertullian in the book On Penance: "to fall down before the presbyters and kneel to God's dear ones, to enjoin on the brethren embassies for their pleading".

(Baluze, lemma "VII. — Convivium") · col 314 VII.—Convivium. Ita scriptum est in editione Morelliana et in tribus antiquis codicibus. Veteres editiones et quinque libri veteres praeferunt convivio.

VII. — "Convivium" (to the banquet). So it is written in Morel's edition and in three old manuscripts. The old editions and five old books show "convivio" (at the banquet).

(Baluze, lemma "VIII. — Episcopis vicinis") · col 314 VIII. — Episcopis vicinis. Qui cum viderent diversas esse in Ecclesia Christi opiniones circa lapsos, existimarent autem orienti malo occurrendum esse, Romam commearunt ut de eorum causa tractarent. Causa communis erat, quae commovebat universam Ecclesiam. Sciebant autem illi singulis episcopis in- (continues)

VIII. — "Episcopis vicinis" (neighbouring bishops). Who, seeing that there were differing opinions in the Church of Christ about the lapsed, and judging that the rising evil must be met, travelled to Rome to deal with their case. It was a common cause, which was stirring the whole Church. They knew, moreover, that to each bishop (continues)

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