PL 4 · cols. 349–357

Cyprianus, Epistolae LII-LXII

Letter LVI

unius in ecclesia episcopi; obiter etiam indicans unde oriri soleant haereses et schismata, ut merito a Morelio inscribatur CONTRA HAERETICOS.

of one bishop in the church; indicating also in passing whence heresies and schisms tend to arise, so that it is rightly entitled by Morel AGAINST HERETICS.

(Vid. not. ad Ep. praeced.)

(See the note on the preceding letter.)

EPISTOLA LVI.

Letter 56.

(Erasm., IV, 6. Pamel., Rigalt., Baluz., LVI. Paris., LV. Oxon., Lips., LVIII.)

(Erasmus, 4, 6; Pamelius, Rigault, Baluze, 56; Paris, 55; Oxford, Leipzig, 58.)

AD THIBARITANOS, DE EXHORTATIONE MARTYRII.

To the Thibaritans, on exhortation to martyrdom.

ARGUMENTUM. — Excusat primum se Cyprianus Thibaritanis quod illos non visisset, et de persecutione imminente admonet; tum stimulos subdit ad martyrium alacriter subeundum. — Hinc proponuntur exempla piorum a mundi initio qui martyrium passi. In primis quae omnia exempla superat Domini nostri passio. — Quid, quod stadii et theatri agones fortiter et alacriter tolerati incitamento sint ad martyrii passiones? — Demum consideretur futura merces, quae jam superque ad omnia sustinenda animat et accendit.

ARGUMENT. First Cyprian excuses himself to the Thibaritans for not having visited them, and warns them of the impending persecution; then he adds spurs to undergo martyrdom eagerly. Next are set forth examples of the godly from the beginning of the world who suffered martyrdom. Above all, the passion of our Lord, which surpasses all examples. What of the fact that the contests of the stadium and the theatre, bravely and eagerly endured, serve as an incitement to the sufferings of martyrdom? Finally, let the future reward be considered, which more than enough animates and kindles [us] to endure all things.

1. Cyprianus plebi Thibari consistenti salutem. Cogitaveram quidem, fratres dilectissimi, atque in votis habebam, si rerum ratio ac temporis conditio permitteret, secundum quod frequenter desiderastis, ipse ad vos venire, et quantulacumque mediocritate exhortationis nostrae praesens illic fraternitatem corroborare. Sed, quoniam sic rebus urgentibus detinemur ut longe istinc excurrere et diu a plebe cui de divina indulgentia praesumus abesse non datur facultas, has interim pro me ad vos vicarias litteras misi. Nam, cum Domini instruentis dignatione instigemur saepius et admoneamur, ad vestram quoque conscientiam admonitionis nostrae sollicitudinem perferre debemus.

1. Cyprian to the people dwelling at Thibaris, greeting. I had indeed intended, most beloved brothers, and had it among my wishes, if the state of affairs and the condition of the times permitted, as you have frequently desired, to come to you myself and, being present there, to strengthen the brotherhood with whatever slight measure of exhortation is ours. But since we are detained by such pressing affairs that we are not given the opportunity to travel far from here and to be long absent from the people over whom by divine indulgence we preside, I have meanwhile sent you this letter in my stead. For since we are frequently prompted and admonished by the condescension of the Lord Who instructs us, we ought to convey the solicitude of our admonition to your conscience also.

Editors' notes and page, col. 349

Footnotes

LECTIONES VARIANTES (printed under page 168)

(a) ‹anchor: exhortationis nostrae praesens› · call in col 349

Praesentem Ebor. Bod. 2. NC. 1. Vestram Oxon.

"Praesentem" (present, agreeing with the brotherhood): York, Bodleian 2, New College 1. "Vestram" (your [brotherhood]): Oxford edition.

(printed under page 168)

Page

running head: 349 EPISTOLA LVI.
marginal letters: A ‹unius in ecclesia episcopi›; B ‹passio. — Quid, quod stadii›; C ‹et admoneamur, ad vestram›; D ‹superflua videbatur› (in Baluze's notes, not set)
old-edition numerals: (none)

PL 4:350

Scire enim debetis et pro certo credere ac tenere pressurae diem super caput esse coepisse et occasum saeculi atque antichristi tempus appropinquasse, ut parati omnes ad praelium stemus, nec quicquam nisi gloriam vitae aeternae et coronam confessionis Dominicae cogitemus. Nec putemus talia esse quae veniunt qualia fuerunt illa quae transierunt: gravior nunc et ferocior pugna imminet, ad quam fide incorrupta et virtute robusta parare se debeant milites Christi, considerantes idcirco se quotidie calicem sanguinis Christi bibere, ut possint et ipsi propter Christum sanguinem fundere. Hoc est enim velle cum Christo inveniri, id quod Christus et docuit et fecit imitari, secundum Joannem apostolum dicentem: Qui dicit se in Christo manere, debet quomodo ille ambulavit et ipse ambulare (I Joa. II, 6). Item beatus Paulus apostolus exhortatur et docet dicens: Sumus filii. Si autem filii Dei, et haeredes Dei, cohaeredes autem Christi, siquidem compatiamur, ut et commagnificemur (Rom. VIII, 16, 17).

For you ought to know, and to believe and hold for certain, that the day of affliction has begun to be over our head, and that the setting of the world and the time of Antichrist has drawn near, so that we may all stand ready for battle and think of nothing except the glory of eternal life and the crown of confessing the Lord. Nor let us think that the things which are coming are such as those were which have passed: a heavier and fiercer fight now threatens, for which the soldiers of Christ ought to prepare themselves with uncorrupted faith and robust courage, considering that they drink the cup of the blood of Christ daily for this reason, that they too may be able to shed their blood for Christ. For this is to wish to be found with Christ: to imitate that which Christ both taught and did, according to the apostle John, who says: He who says that he abides in Christ ought himself also to walk as He walked (1 John 2:6). Likewise the blessed apostle Paul exhorts and teaches, saying: We are sons. But if sons of God, then also heirs of God, and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified with Him (Rom. 8:16–17).

II. Quae nunc omnia consideranda sunt nobis, ut nemo quicquam de saeculo jam moriente desideret, sed sequatur Christum, qui et vivit in aeternum, et vivificat servos suos in fide sui nominis constitutos. Venit enim tempus, fratres dilectissimi, quod jampridem Dominus noster praenuntiavit et docuit advenire dicens: Veniet hora ut omnis qui vos occiderit putet se officium Deo facere. Sed haec facient, quoniam non cognoverunt Patrem, neque me. Haec autem locutus sum vobis, ut cum venerit hora eorum, memores sitis quia ego dixi vobis (Joa. XVI, 2-4). Nec quisquam miretur persecutionibus nos assiduis fatigari et pressuris angentibus

II. All these things must now be considered by us, so that no one may desire anything from a world that is already dying, but may follow Christ, Who both lives for ever and gives life to His servants established in the faith of His name. For the time has come, dearest brothers, which our Lord long ago foretold and taught would arrive, saying: The hour will come when everyone who kills you will think that he is doing a service to God. But these things they will do because they have not known the Father, nor Me. But these things I have spoken to you so that, when their hour has come, you may remember that I told you (John 16:2–4). Nor let anyone wonder that we are wearied by unremitting persecutions and that by distressing afflictions

Editors' notes and page, col. 350

Footnotes

(b) ‹anchor: not visible› · call in col 350

Fieri voluerit imitemur Lam. Ebor.

"[that] we imitate [what Christ] willed to be done": Lambeth, York.

STEPH. BALUZII NOTAE. [Baluze] [462] Epist. LVI. — I. Plebi Thibari · col 349 [462] Epist. LVI. — I. Plebi Thibari. In concilio Carthaginensi habito sub sancto Cypriano adfuit Vincentius a Thibari, et collationi Carthaginensi inter Catholicos et Donatistas Victor episcopus Thibaritanus Catholicus et Victorinus episcopus Thibaritanus Donatista, qui nominantur inter episcopos provinciae Byzacenae. Quare existimari potest Thibarim fuisse in ea provincia, praesertim cum ex hac epistola constet eam urbem non fuisse multum remotam a Carthagine. Alioqui enim plebs illa non expetiisset a Cypriano ut ad se veniret.

[462] Letter LVI. — I. "To the people of Thibaris." At the council of Carthage held under Saint Cyprian, Vincent of Thibaris was present; and at the Conference of Carthage between Catholics and Donatists, Victor, Catholic bishop of Thibaris, and Victorinus, Donatist bishop of Thibaris, who are named among the bishops of the province of Byzacena. So Thibaris may be thought to have been in that province, especially since this letter makes it clear that the city was not very far from Carthage. Otherwise that people would not have asked Cyprian to come to them.

[Baluze] Fraternitatem · col 349 Fraternitatem. Expunxi vocem vestram, quae postea sequebatur in editionibus, non solum quia mihi superflua videbatur, sed in primis quia neque in antiquis exemplaribus habetur neque in antiquis editionibus. Pamelius illam adjecit ex manuscriptis, ut ipse ait, Camberonensi et Affligemensi.

"The brotherhood." I have struck out the word "your", which followed in the editions, not only because it seemed to me superfluous but above all because it is found neither in the old copies nor in the old editions. Pamelius added it from the manuscripts, as he himself says, of Cambron and Affligem.

[Baluze] Saepius · col 349 Saepius. Postea sequebatur in editionibus vox amplius, quam sustuli, quia neque in veteribus libris exstat neque in antiquis editionibus. Pamelius illam adjecit ex iisdem duobus libris veteribus.

"More often." After this the editions had the word "amplius", which I have removed, because it stands neither in the old books nor in the old editions. Pamelius added it from the same two old books.

[Baluze] Hoc est enim velle · col 349 Hoc est enim velle. Ista usque ad Sumus filii desunt in codice Beccensi. Pro his vero sequentia substituta sunt, sacrum Christi sanguinem ad quoddam documentum Christi figuratum. Joannem quoque Baptistam atque praecursorem Domini, qui Christum in aqua tinxit, atque ab eo factus est ipse spiritus qui venit super Joannem figura quae hodie est in nobis, sicut Apostolus hortatur nos dicens: Ipse Spiritus testimonium reddit spiritui [463] nostro quod sumus filii Dei. Et statim sequitur: Sumus filii etc. Sed ista alibi non reperi quam in libro Beccensi.

"For this is to will." The words from here up to "We are sons" are missing in the Bec manuscript. In their place the following are substituted: "the sacred blood of Christ figured as a kind of proof of Christ. John also, the Baptist and forerunner of the Lord, who dipped Christ in water, and by him was made the very spirit that came upon John, a figure that is in us today, as the Apostle exhorts us, saying: The Spirit himself bears witness to our spirit [463] that we are sons of God." And there follows at once: "We are sons", etc. But I have found these words nowhere except in the Bec book.

[Baluze] Id quod Christus · col 350 Id quod Christus. Quidam libri veteres habent, si id quod Christus fieri voluit imitemur. Etiam quidam qui habent si id quod Christus, non habent imitemur.

"That which Christ." Some old books have: "if we imitate that which Christ willed to be done." Some, too, that have "if that which Christ" do not have "we imitate".

[Baluze] II. Officium · col 350 II. — Officium. Ita omnes libri nostri et Anglicani, tum etiam editiones antiquae. Pamelius, qui posuit obsequium, scribit se eam vocem substituisse ex laudatis paulo ante duobus codicibus pro eo quod erat officium. Sane in vulgata editione Novi Testamenti legitur obsequium. Sed ea auctoritas nullius momenti est contra fidem tot veterum exemplarium et editionum. Contra id quoque probat retinendam non esse istic vocem obsequium quod constet Cyprianum alia versione usum esse quam ea quam vulgatam vocamus, et quia officium legitur etiam in capite 11 Epistolae ad Fortunatum de Exhortatione martyrii et apud Augustinum in Epistola ad Bonifacium comitem. Tamen adversus ea quae disseruimus opponi potest referri in libro III Testimoniorum, cap. 16, et illic legi obsequium. Ad quod respondeo vocabulum illud exstare sane in quibusdam codicibus antiquis, deesse in aliis, nimirum prout diverse placuit antiquis librariis. Vide annotationes Erasmi in hunc locum Joannis et in caput IX Epistolae Pauli ad Romanos et in caput II Epistolae ad Philippenses.

II. "Service" (officium). So all our books and the English ones, and the old editions as well. Pamelius, who set "obsequium", writes that he substituted that word from the two manuscripts praised a little earlier for what was "officium". Certainly "obsequium" is read in the Vulgate edition of the New Testament. But that authority carries no weight against the witness of so many old copies and editions. That the word "obsequium" is not to be kept here is shown also by the fact that Cyprian plainly used a different version from the one we call the Vulgate, and because "officium" is read also in chapter 11 of the letter to Fortunatus On the Exhortation to Martyrdom, and in Augustine in the letter to Count Boniface. Yet against what we have argued it may be objected that the passage is cited in book III of the Testimonies, ch. 16, and that "obsequium" is read there. To this I answer that the word does stand in some old manuscripts and is missing in others, according as the old copyists variously chose. See Erasmus's annotations on this passage of John, on chapter IX of Paul's Letter to the Romans, and on chapter II of the Letter to the Philippians.

[Baluze] Sumus filii · col 350 Sumus filii. Lege Sumus filii Dei. Error typographicus.

"We are sons." Read "We are sons of God". A printer's error.

[Baluze] Memores sitis · col 350 Memores sitis. Quatuor libri veteres habent remi- (continues)

"That you may remember." Four old books have "remi-" (continues)

(printed under page 168)

Page

running head: [E]PISTOLA LVI. | 350
marginal letters: A Scire enim debetis; B ipse ambulare (I Joa. II, 6); C ego dixi vobis (Joa. XVI, 2-4); D beside the Baluze notes (num. Contra id quoque probat), not in the text block
old-edition numerals: (none)

PL 4:351

frequenter urgeri, quando haec futura in novissimis temporibus Dominus ante praedixerit, et militiam nostram magisterio et hortamento sui sermonis instruxerit, Petrus quoque apostolus ejus docuerit ideo persecutiones fieri ut probemur, et ut dilectioni Dei, justorum praecedentium exemplo, nos etiam morte et passionibus copulemur. Posuit enim in Epistola sua dicens: Charissimi, nolite mirari ardorem accidentem vobis, qui ad tentationem vestram fit, nec excidatis tamquam novum aliquid vobis contingat; sed quotiescumque communicatis Christi passionibus, per omnia gaudete, ut et in revelatione facta claritatis ejus gaudentes exultetis. Si improperatur vobis in nomine Christi, beati estis, quia majestatis et virtutis Domini nomen in vobis requiescit, quod quidem secundum illos blasphematur, secundum nos autem honoratur (I Pet. IV, 12 14). Docuerunt autem nos Apostoli ea quae de praeceptis Dominicis et coelestibus mandatis ipsi quoque didicerunt, Domino ipso scilicet corroborante nos et dicente: Nemo est qui relinquat domum, aut agrum, aut parentes, aut fratres, aut sorores, aut uxorem, aut filios propter regnum Dei, et non recipiat septies tantum in isto tempore, in saeculo autem venturo vitam aeternam (Marc. X, 29; Luc. XVIII, 29, 30). Et iterum: Beati, inquit, eritis cum odio vos habuerint homines, et separaverint vos, et expulerint, et maledixerint nomini vestro quasi nequam propter Filium hominis. Gaudete in illa die et exultate: ecce enim merces vestra multa est in coelis (Luc. VI, 22, 23).

we are frequently pressed, since the Lord foretold beforehand that these things would come in the last times, and instructed our warfare by the teaching and exhortation of His word, and Peter too, His apostle, taught that persecutions happen for this purpose, that we may be proved, and that we too, after the example of the righteous who went before, may be joined to the love of God through death and sufferings. For he set it down in his Epistle, saying: Dearly beloved, do not wonder at the burning that befalls you, which happens for your testing, and do not fall away as though something new were happening to you; but as often as you share in the sufferings of Christ, rejoice in all things, so that also at the revelation made of His glory you may exult with rejoicing. If you are reproached in the name of Christ, you are blessed, because the name of the majesty and power of the Lord rests in you, which indeed according to them is blasphemed, but according to us is honoured (1 Pet. 4:12–14). And the Apostles taught us those things which they themselves also learned from the Lord's precepts and heavenly commands, the Lord Himself, that is, strengthening us and saying: There is no one who leaves house, or field, or parents, or brothers, or sisters, or wife, or children for the sake of the kingdom of God, and does not receive sevenfold as much in this time, and in the age to come eternal life (Mark 10:29; Luke 18:29–30). And again: Blessed, He says, will you be when men hold you in hatred, and separate you, and drive you out, and curse your name as wicked for the sake of the Son of Man. Rejoice in that day and exult: for behold, your reward is great in heaven (Luke 6:22–23).

III. Gaudere nos et exultare voluit in persecutionibus Dominus, quia, quando persecutiones fiunt, tunc dantur coronae fidei, tunc probantur milites Dei,

III. The Lord willed that we should rejoice and exult in persecutions, because when persecutions occur, then the crowns of faith are given, then the soldiers of God are proved,

Editors' notes and page, col. 351

Footnotes

LECTIONES VARIANTES (printed under page 169)

(a) ‹anchor: tunc dantur coronae› · call in col 351

Datur coronae Lam. Bod. 3.

"the crown is given": Lambeth, Bodleian 3.

(printed under page 169)

Page

running head: 351 DIVI CYPRIANI
marginal letters: A gentibus frequenter urgeri; B blasphematur, secundum nos autem honoratur; C bus Dominus, quia, quando persecutiones fiunt; D ni versione discedunt recentiores (in the Baluze notes at the page foot, not set)
old-edition numerals: 91 after illos

PL 4:352

tunc martyribus patent coeli. Neque enim sic nomen militiae dedimus ut pacem tantummodo cogitare, et detrectare et recusare militiam debeamus, quando in ipsa militia primus ambulaverit Dominus humilitatis et tolerantiae et passionis magister, ut quod fieri docuit prior faceret, et quod pati hortatur, prior pro nobis ipse pateretur. Sit ante oculos vestros, fratres dilectissimi, quod qui omne judicium a Patre solus accepit et qui venturus est judicaturus, jam judicii sui et cognitionis futurae sententiam protulerit, praenuntians et contestans confessurum se coram Patre suo confitentes et negaturum negantes. Si mortem possemus evadere, merito mori timeremus: porro autem, cum mortalem mori necesse sit, amplectamur occasionem de divina promissione et dignatione venientem, et fungamur exitu mortis cum praemio immortalitatis, nec vereamur occidi, quos constat quando occidimur coronari.

then the heavens lie open to the martyrs. For we did not give our name to military service on such terms that we ought to think only of peace, and to shirk and refuse service, when in that very service the Lord, the teacher of humility and endurance and suffering, walked first, so that what He taught should be done He might do first, and what He exhorts us to suffer He Himself might first suffer for us. Let it be before your eyes, most beloved brothers, that He Who alone has received all judgement from the Father, and Who is to come to judge, has already pronounced the sentence of His judgement and of the inquiry to come, foretelling and solemnly declaring that He will confess before His Father those who confess, and will deny those who deny. If we could escape death, we would rightly fear to die: but since, on the other hand, it is necessary for a mortal to die, let us embrace the occasion coming from the divine promise and condescension, and let us discharge the end of death with the reward of immortality, and let us not fear to be slain, since it is certain that we are crowned when we are slain.

IV. Nec quisquam, fratres dilectissimi, cum populum nostrum fugari conspexerit metu persecutionis et spargi, conturbetur quod collectam fraternitatem non videat, nec tractantes episcopos audiat. Simul tunc omnes esse non possunt, quibus occidere non licet, sed occidi necesse est. Ubicumque in illis diebus unusquisque fratrum fuerit a grege interim necessitate temporis corpore non spiritu separatus, non moveatur ad fugae illius horrorem, nec recedens et latens deserti loci solitudine terreatur. Solus non est cui Christus in fuga comes est; solus non est qui, templum Dei servans, ubicumque fuerit sine Deo non est. Et si fugientem in solitudine ac montibus latro oppresserit, fera invaserit, fames aut

IV. Nor let anyone, most beloved brothers, when he sees our people put to flight and scattered by fear of persecution, be troubled that he does not see the brotherhood gathered together, nor hear the bishops preaching. At such a time all cannot be together, who are not permitted to kill, but must of necessity be killed. Wherever in those days each one of the brothers may be, separated from the flock for a while by the necessity of the time, in body, not in spirit, let him not be moved to dread of that flight, nor, withdrawing and hiding, be terrified by the solitude of a deserted place. He is not alone whose companion in flight is Christ; he is not alone who, keeping the temple of God, wherever he may be, is not without God. And if, as he flees in the wilderness and the mountains, a robber overpowers him, a wild beast attacks him, hunger or

Editors' notes and page, col. 352

Footnotes

(b) ‹anchor: not visible› · call in col 352

Qui prior hortatur Bod. 1. 4.

"who first exhorts": Bodleian 1, 4.

(printed under page 169)

Si ante oculos Lam. Bod. 1, 2, 3, 4. Rig.

"if before the eyes": Lambeth, Bodleian 1, 2, 3, 4, Rigault.

(printed under page 169)

(d) ‹anchor: not visible› · call in col 352

Futuram sententiam Lam.

"the future sentence": Lambeth.

(printed under page 169)

(e) ‹anchor: not visible› · call in col 352

Divina dignatione Lam. Ebor. Bod. 2. NC. 1.

"by divine condescension": Lambeth, York, Bodleian 2, New College 1.

(printed under page 169)

(f) ‹anchor: corpore non spiritu separatus› · call in col 352

Spiritu segregatus Lin.

"segregatus" (set apart) for "separatus": Lincoln.

STEPH. BALUZII NOTAE. [Baluze] Memores sitis (continued) · col 351

(continued) niscamini. Sic etiam in editione vulgata Novi Testamenti. Verum retinenda est istic lectio quam editiones et major veterum librorum pars asserunt.

[Baluze] Copulemur · col 351 Copulemur. Reliqua istius epistolae desunt in libro monasterii Beccensis.

"Let us be joined." The rest of this letter is missing in the book of the monastery of Bec.

[Baluze] Nolite mirari · col 351 Nolite mirari. Ita etiam in Epistola ad Fortunatum de Exhortatione martyrii, cap. 9. Sumptum est istud ex Epistola I sancti Petri, c. IV, in qua legitur, nolite peregrinari in fervore. Multum ab ea et Cypriani versione discedunt recentiores interpretes. Vide quae ibi commentatur Erasmus.

"Do not wonder." So also in the letter to Fortunatus On the Exhortation to Martyrdom, ch. 9. This is taken from the First Letter of Saint Peter, ch. IV, in which is read: "do not be as strangers in the fervour." The more recent translators depart a long way from it and from Cyprian's version. See Erasmus's commentary there.

[Baluze] Novum aliquid · col 351 Novum aliquid. Addidi vocem aliquid secutus auctoritatem duorum veterum librorum. Et alioqui habetur in Epistola Petri.

"Something new." I have added the word "aliquid", following the authority of two old books. And besides, it is found in Peter's Letter.

[Baluze] Aut sorores · col 351 Aut sorores. Haec desunt in omnibus Cypriani codicibus. Extant tamen in capite X Evangelii secundum Marcum, sed non in capite XVIII Lucae, ubi locus iste refertur.

"Or sisters." These words are missing in all the manuscripts of Cyprian. They stand, however, in chapter X of the Gospel according to Mark, but not in chapter XVIII of Luke, where this passage is recorded.

[Baluze] Septies · col 351 Septies. Legi centies in tribus libris veteribus, uti etiam legitur in Evangelio D. Marci. Et in aliis antiquis et in editionibus scriptum est septies, uti etiam in libro de Lapsis et lib. III Testimoniorum cap. 16. Sic etiam legisse Gregorium IX papam liquet ex Epistola ejus ad Germanum patriarcham CP. apud Odoricum Raynaldum, an. 1232, § 51.

"Sevenfold." I have read "a hundredfold" in three old books, as is also read in the Gospel of Saint Mark. In other old books and in the editions "sevenfold" is written, as also in the book On the Lapsed and in book III of the Testimonies, ch. 16. That Pope Gregory IX also read it so is clear from his letter to Germanus, patriarch of Constantinople, in Odorico Rinaldi, year 1232, § 51.

[Baluze] III. Milites Dei · col 351 III. — Milites Dei. Quatuor libri veteres habent milites Christi, uti amat dicere Cyprianus. Lactantius cap. 16 de Mortibus Persecutorum: Hoc est esse discipulum Dei, hoc est militem Christi.

III. "Soldiers of God." Four old books have "soldiers of Christ", as Cyprian likes to say. Lactantius, On the Deaths of the Persecutors, ch. 16: "This is to be a disciple of God, this is to be a soldier of Christ."

[Baluze] Mori · col 352 Mori. Revocavimus hanc lectionem, quam et omnes libri veteres et omnes veteres editiones praeferunt. Pamelius posuit mortem ex unico MS. et gloriam captat ex ea emendatione. Et tamen infra Epist. LVII, pag. 95, Cyprianus ait Christianos hoc ipso invictos esse quia mori non timent.

"To die." We have brought back this reading, which all the old books and all the old editions show. Pamelius set "mortem" from a single manuscript and seeks credit from that emendation. And yet below, in Letter LVII, p. 95, Cyprian says that Christians are unconquered for this very reason, that they do not fear to die.

[Baluze] IV. Occidere non licet · col 352 IV. — Occidere non licet. Tertullianus in Apologetico: Si non apud istam disciplinam magis occidi liceret quam occidere. Lucifer Calaritanus in libro ad Constantinum de Moriendo pro Dei Filio: Hostis quippe Dei religionis, in qua pietas, humanitas, omnisque justitia versatur, in qua nec malum pro malo discitur reddere, in qua non occidere sed occidi propter Dei Filium docemur... Gerohus Reicherspergensis in libro de Corrupto Ecclesiae statu, pag. 215: Semota penitus intentione aliquem occidendi, quod a spiritualis propositi viris non licet fieri, qui malle debent occidi quam occidere. Vide supra, pag. 402, 461.

IV. "It is not permitted to kill." Tertullian in the Apology: "if, in this discipline, it were not more permitted to be killed than to kill." Lucifer of Cagliari in the book to Constantius On Dying for the Son of God: "For [you are] an enemy of God's religion, in which piety, humanity and all justice dwell, in which one learns not to return evil for evil, in which we are taught not to kill but to be killed for the Son of God..." Gerhoh of Reichersberg in the book On the Corrupt State of the Church, p. 215: "Every intention of killing anyone being wholly set aside, which may not be done by men of spiritual profession, who ought rather to be killed than to kill." See above, pp. 402, 461.

[Baluze] Solus non est · col 352 Solus non est. Refert hunc locum sanctus Fulgentius in capite 17 libri II ad Trasimundum.

"He is not alone." Saint Fulgentius cites this passage in chapter 17 of book II To Thrasamund.

[Baluze] In solitudine et montibus · col 352 In solitudine et montibus. Rufinus, lib. VI, cap. 31: Quid vero memorem quantae multitudines in desertis et in montibus oberrantes fame, siti, frigore, languore, latronibus, bestiisque consumptae sunt.

"In the wilderness and the mountains." Rufinus, book VI, ch. 31: "Why should I recount how great the multitudes were that, wandering in deserts and mountains, were consumed by hunger, thirst, cold, sickness, robbers and wild beasts?"

(printed under page 169)

Page

running head: [D]IVI CYPRIANI 352
marginal letters: A tunc martyribus patent coeli; B gnatione venientem; C sine Deo non est; D (beside "IV.—Occidere non licet" in the editors' notes at the page foot)
old-edition numerals: (none)
other: column begins mid-sentence with "tunc"; left column (351) cut off at the image edge and not set; head's first letter cut off, read as DIVI; full-width headings "[VARIAE LEC]TIONES VARIANTES" and "[STE]PH. BALUZII NOTAE" and the apparatus beneath them not set (later pass); no editors' matter in the text block

PL 4:353

sitis aut frigus afflixerit, vel per maria praecipiti navigatione properantem tempestas ac procella submerserit, spectat militem suum Christus ubicumque pugnantem, et persecutionis causa pro nominis sui honore morienti praemium reddit quod daturum se in resurrectione promisit. Nec minor est martyrii gloria non publice et inter multos perisse, cum pereundi causa sit propter Christum perire. Sufficit ad testimonium martyrii sui testis ille qui probat martyres et coronat.

thirst or cold afflicts him, or a tempest and storm drowns him as he hastens across the seas in headlong voyaging, Christ watches His soldier fighting wherever he may be, and to him who dies on account of persecution for the honour of His name He renders the reward which He promised that He would give in the resurrection. Nor is the glory of martyrdom less for having perished not publicly and among many, since the cause of perishing is to perish for Christ's sake. As witness to his martyrdom his Witness suffices, He Who approves martyrs and crowns them.

V. Imitemur, fratres dilectissimi, Abel justum, qui initiavit martyria dum propter justitiam primus occiditur. Imitemur Abraham Dei amicum, qui non est cunctatus ut filium victimam suis manibus offerret, dum Deo fide devotionis obsequitur. Imitemur tres pueros, Ananiam, Azariam et Misahelem, qui, nec aetate territi, nec captivitate fracti, Judaea devicta et Hierosolymis captis, in ipso regno suo regem fidei virtute vicerunt; qui, adorare statuam quam Nabuchodonosor rex fecerat jussi, et minis regis et flammis fortiores extiterunt, proclamantes et fidem suam per haec verba testantes: Nabuchodonosor rex, non opus est nobis de hoc verbo respondere tibi. Est enim Deus, cui nos servimus, potens eripere nos de camino ignis ardentis, et de manibus tuis, rex, liberabit nos. Et si non, notum sit tibi quia diis tuis non servimus, et imaginem auream quam statuisti non adoramus (Dan. III, 16-18). Credebant se illi secundum fidem posse evadere; sed addiderunt, et si non, ut sciret rex illos propter Deum quem colebant et mori posse. Hoc est enim robur virtutis et fidei credere et scire quod Deus a morte praesente liberare possit, et tamen mortem non timere nec cedere, ut probari fortius fides possit. Erupit per os eorum Spiritus sancti incorruptus et invictus vigor, ut appareant vera esse quae in Evangelio suo Dominus dixit: Cum autem vos apprehenderint, nolite cogitare quid loquamini; dabitur enim vobis in illa hora quid loquamini: non enim vos estis qui loquimini, sed Spiritus Patris vestri qui loquitur in vobis (Matth. X, 19, 20).

V. Let us imitate, most beloved brethren, righteous Abel, who began martyrdoms when he was the first to be slain for righteousness' sake. Let us imitate Abraham, the friend of God, who did not hesitate to offer his son as a victim with his own hands, while he obeyed God with the faith of devotion. Let us imitate the three youths, Ananias, Azarias and Misael, who, neither terrified by their age nor broken by captivity, when Judaea had been conquered and Jerusalem taken, overcame the king in his very own kingdom by the strength of faith; who, when ordered to worship the statue which King Nebuchadnezzar had made, proved stronger than both the threats of the king and the flames, proclaiming and bearing witness to their faith in these words: King Nebuchadnezzar, we have no need to answer you concerning this matter. For there is a God, Whom we serve, able to snatch us out of the furnace of burning fire, and He will deliver us out of your hands, O king. And if not, be it known to you that we do not serve your gods, and we do not worship the golden image which you have set up (Dan. 3:16–18). They believed that according to their faith they could escape; but they added, and if not, so that the king might know that they could also die for the sake of the God Whom they worshipped. For this is the strength of virtue and of faith: to believe and to know that God can deliver from present death, and yet not to fear death nor to yield, so that faith may be proved the more strongly. There burst forth through their mouth the incorrupt and invincible vigour of the Holy Spirit, so that those things might appear true which the Lord said in His Gospel: But when they have seized you, do not think what you shall speak; for it will be given to you in that hour what you shall speak: for it is not you who speak, but the Spirit of your Father Who speaks in you (Matt. 10:19–20).

Editors' notes and page, col. 353

Footnotes

LECTIONES VARIANTES (printed under page 170)

(a) ‹anchor: not visible› · call in col 353

Testimonium martyris Ebor. Bod. 1, 2. NC. 1, 2.

"the testimony of a martyr": York, Bodleian 1, 2, New College 1, 2.

(printed under page 170)

(b) ‹anchor: not visible› · call in col 353

Fide et devotione NC. 2.

"by faith and devotion": New College 2.

(printed under page 170)

Manibus tuis liberabit nos Lam. Bod. 1, 2.

"he will deliver us from your hands": Lambeth, Bodleian 1, 2.

(printed under page 170)

(d) ‹anchor: secundum fidem› · call in col 353

Fidem suam Ebor. NC. 2. Lam. Bod. 2.

"their faith": York, New College 2, Lambeth, Bodleian 2.

(printed under page 170)

(e) ‹anchor: Dominus dixit› · call in col 353

Edixit Bod. 1, 2. Dixit dicens Lam. Bod. 3, 4.

"Edixit" (declared): Bodleian 1, 2. "said, saying": Lambeth, Bodleian 3, 4.

(printed under page 170)

(f) ‹anchor: Cum autem vos apprehenderint› · call in col 353

Tradiderunt Lam. Bod. 2.

"Tradiderunt" (they have handed over): Lambeth, Bodleian 2.

(printed under page 170)

Page

running head: 353 EPISTOLA LVI (cut off at the right edge)
marginal letters: A sitis aut frigus afflixerit; B mur tres pueros, Ananiam; C posse. Hoc est enim robur; D (in the Variae lectiones, beside "f Tradiderunt")
old-edition numerals: 93 after verba

PL 4:354

Dixit quid loqui et respondere possimus dari nobis in illa hora divinitus et offerri, nec nos tunc esse qui loquimur, sed Spiritum Dei Patris, qui, cum a confitentibus non discedit neque dividitur, ipse in nobis et loquitur et coronatur. Sic et Daniel cum compelleretur adorare idolum Bel, quem tunc populus et rex colebat, in asserendum Dei sui honorem plena fide et libertate prorupit dicens: Nihil colo ego nisi Dominum Deum meum, qui condidit coelum et terram (Dan. XIV, 4).

He said that what we may speak and answer is given to us in that hour from God and offered to us, and that it is not then we who speak, but the Spirit of God the Father, Who, since He does not depart from those who confess nor is divided from them, Himself both speaks and is crowned in us. So too Daniel, when he was being compelled to worship the idol Bel, which the people and the king then worshipped, burst out to assert the honour of his God with full faith and freedom, saying: I worship nothing except the Lord my God, Who founded heaven and earth (Dan. 14:4).

VI. Quid in Machabaeis, beatorum martyrum gravia tormenta, et multiformes septem fratrum poenae, et confortans liberos suos mater in poenis et moriens ipsa quoque cum liberis, nonne magnae virtutis et fidei documenta testantur, et nos ad martyrii triumphum suis passionibus adhortantur? Quid prophetae, quos ad praescientiam futurorum Spiritus sanctus animavit? quid Apostoli, quos Dominus elegit? Nonne cum justi occiduntur propter justitiam mori nos quoque docuerunt? Christi nativitas a martyriis infantium statim coepit, ut ob nomen ejus a bimatu et infra qui fuerant necarentur: aetas necdum habilis ad pugnam idonea extitit ad coronam: ut appareret innocentes esse qui propter Christum necantur, infantia innocens ob nomen ejus occisa est. Ostensum est neminem esse a periculo persecutionis immunem, quando et tales martyria fecerunt. Quam vero gravis causa sit hominis christiani servum pati nolle, cum prior passus sit Dominus, et pro peccatis nostris nos pati nolle, cum peccatum suum proprium non habens passus sit ille pro nobis? Filius Dei passus est ut nos filios Dei faceret, et filius hominis pati non vult ut esse Dei filius perseveret! Si odio saeculi laboramus, odium saeculi sustinuit prior Christus. S⟨i⟩ contumelias in hoc mundo, si fugam, si tormenta toleramus, graviora expertus est mundi factor et dominus, qui et admonet dicens: Si saeculum, inquit, vos odit, mementote quia me priorem vobis odiit. Si de saeculo essetis, saeculum quod suum esset amaret: sed, quia de saeculo non estis et ego elegi vos de saeculo,

VI. What of the Maccabees, the grievous torments of the blessed martyrs, and the manifold punishments of the seven brothers, and the mother strengthening her children in their punishments and herself also dying with her children: do they not attest proofs of great virtue and faith, and exhort us by their sufferings to the triumph of martyrdom? What of the prophets, whom the Holy Spirit quickened to the foreknowledge of things to come? What of the apostles, whom the Lord chose? Since the just are slain for justice's sake, have they not taught us also to die? The nativity of Christ began at once with the martyrdoms of infants, so that those who were two years old and under were killed for His name: an age not yet fit for battle proved suitable for the crown: that it might appear that those who are killed for Christ are innocent, innocent infancy was slain for His name. It was shown that no one is exempt from the danger of persecution, when even such as these underwent martyrdoms. But how grave a matter is it for a Christian man, a servant, to be unwilling to suffer, when the Lord suffered first; and for us to be unwilling to suffer for our own sins, when He, having no sin of His own, suffered for us? The Son of God suffered that He might make us sons of God, and the son of man is unwilling to suffer that he may continue to be a son of God! If we labour under the hatred of the world, Christ first endured the hatred of the world. If we endure insults in this world, if flight, if torments, the Maker and Lord of the world experienced heavier things, Who also warns, saying: If the world, He says, hates you, remember that it hated Me before you. If you were of the world, the world would love what was its own: but, because you are not of the world and I have chosen you out of the world,

Editors' notes and page, col. 354

Footnotes

(g) ‹anchor: et offerri› · call in col 354

Nobis et in illa hora divinitus offerri Bod. 3.

"[is] offered to us also in that hour from God": Bodleian 3.

(printed under page 170)

(h) ‹anchor: in asserendum› · call in col 354

Asserendo... honore Bod. 3.

"by asserting ... honour": Bodleian 3.

(printed under page 170)

(i) ‹anchor: plena fide et libertate› · call in col 354

Fidei libertate Oxon.

"by the freedom of faith": Oxford edition.

(printed under page 170)

(j) ‹anchor: Nihil colo ego nisi› · call in col 354

Nisi unum Deum Bod. 2.

"except one God": Bodleian 2.

(printed under page 170)

(k) ‹anchor: nonne magnae› · call in col 354

Magna Lam. bod. 2.

"Magna" (great): Lambeth, Bodleian 2.

(printed under page 170)

(l) ‹anchor: Nonne cum› · call in col 354

Qui justi Oxon.

"who [are] just": Oxford edition.

(printed under page 170)

(m) ‹anchor: Quam vero› · call in col 354

Ergo Oxon.

"Ergo" (therefore): Oxford edition.

STEPH. BALUZII NOTAE. [Baluze] Resurrectione · col 353 Resurrectione. Veteres editiones et codex Turonensis habent surrectione. Ita etiam Arator, lib. I Actuum apostolicorum. At omnes alii libri veteres praeferunt [464] resurrectione; eamque lectionem Angli posuerunt in sua editione. Aliae editiones habent persecutione, etiam Rigaltiana. Et tamen ille in observationibus suis ait non videre se cur scriptura quae habet resurrectione deleri debuerit.

"Resurrection." The old editions and the Tours manuscript have "surrectione". So too Arator, book I of the Acts of the Apostles. But all the other old books show [464] "resurrectione", and the English editors set that reading in their edition. Other editions have "persecutione", Rigault's among them. And yet in his observations he says he does not see why the text that has "resurrectione" ought to have been deleted.

[Baluze] Propter Christum · col 353 Propter Christum. Unus codex Remigianus habet pro Christo, eodem sensu.

"Because of Christ." One manuscript, that of Saint-Remi, has "pro Christo" (for Christ), with the same sense.

[Baluze] V. Abel initiavit · col 353 V. — Abel initiavit. Ita etiam in libro de Bono Patientiae, pag. 250. Prosper, lib. I de Promissionibus et Praedictionibus Dei cap. 6, loquens de caede Abelis: Praeclara hinc fulsere martyria, dum justi occiduntur ab impiis. Vide Homiliam octavam sancti Joannis Chrysostomi adversus Judaeos in nova editione, pag. 686.

V. "Abel began it." So too in the book On the Good of Patience, p. 250. Prosper, book I On the Promises and Predictions of God, ch. 6, speaking of the murder of Abel: "From this shone out glorious martyrdoms, as the just are slain by the wicked." See Saint John Chrysostom's eighth Homily against the Jews in the new edition, p. 686.

[Baluze] Fide et libertate · col 354 Fide et libertate. Revocavimus lectionem veterum editionum, quam etiam omnes fere libri veteres exhibent. Emendationem enim Erasmi, qui posuit fidei libertate, in nullo alio libro reperi quam in Turonensi. Reinhartus tamen illam retinuit, aliam repudiavit.

"By faith and freedom." We have brought back the reading of the old editions, which almost all the old books also give. For Erasmus's emendation, who set "by the freedom of faith", I have found in no book other than the Tours one. Reinhart, however, kept it and rejected the other.

[Baluze] VI. Aetas necdum habilis · col 354 VI. — Aetas necdum habilis. Vide quae supra, p. 393, relata sunt de sancta Agnete ex Ambrosio.

VI. "An age not yet fit." See what was reported above, p. 393, about Saint Agnes from Ambrose.

[Baluze] Me priorem · col 354 Me priorem. Duo libri veteres habent me primo.

"Me before [you]." Two old books have "me primo" (me first).

(printed under page 170)

Page

running head: EPISTOLA LVI. 354
marginal letters: A Dixit quid loqui; B phum suis passionibus; C habens passus sit ille; D beside the Lectiones variantes (m Ergo Oxon.), not in the text block
old-edition numerals: (none)
other: "S⟨i⟩ contumelias": only S visible, i assumed lost (UNSURE whether dropped type or misprint); "multiformes" has damaged m, read as multiformes; left column of the page (col. 353) not set; Lectiones variantes and Baluzii notae at foot not set (later pass); column ends mid-quotation (John 15:18-19)

PL 4:355

propterea odit vos saeculum. Mementote sermonis quem dixi vobis: Non est servus major domino suo; si me persecuti sunt, et vos persequentur (Joan. XV, 18-20). Dominus et Deus noster quicquid docuit, et fecit, ut discipulus excusatus esse non possit qui discit et non facit.

therefore the world hates you. Remember the word which I spoke to you: The servant is not greater than his lord; if they have persecuted Me, they will also persecute you (John 15:18–20). Whatever our Lord and God taught, He also did, so that the disciple who learns and does not do cannot be excused.

VII. Neque aliquis ex vobis, fratres dilectissimi, futurae persecutionis metu aut antichristi imminentis adventu sic terreatur, ut non evangelicis exhortationibus et praeceptis ac monitis coelestibus ad omnia inveniatur armatus. Venit antichristus, sed et supervenit Christus: grassatur et saevit inimicus, sed et statim sequitur Dominus passiones nostras et vulnera vindicaturus: irascitur adversarius et minatur, sed est qui possit de ejus manibus liberare. Ille metuendus est cujus iram nemo poterit evadere, ipso praemonente et dicente: Ne timueritis eos qui occidunt corpus, animam autem non possunt occidere. Magis autem metuite eum qui potest et corpus et animam occidere in gehennam (Matth. X, 28). Et iterum: Qui amat animam suam, perdet illam, et qui odit animam suam in isto saeculo, in vitam aeternam conservabit illam (Joan. XII, 25). Et in Apocalypsi instruit et praemonet dicens: Si quis adorat bestiam et imaginem ejus, et accipit notam in fronte sua et in manu, bibet et ipse de vino irae Dei mixto in poculo irae ejus, et punietur igne et sulphure sub oculis sanctorum Angelorum et sub oculis Agni, et fumus de tormentis eorum ascendet in saecula saeculorum, nec habebunt requiem die ac nocte quicumque adorant bestiam et imaginem ejus (Apoc. XIV, 9-11).

VII. Nor let any one of you, most beloved brothers, be so terrified by fear of the persecution to come or by the coming of the imminent antichrist, that he is not found armed for all things with the exhortations of the Gospel and the precepts and heavenly admonitions. Antichrist comes, but Christ also comes after him; the enemy rages and is fierce, but the Lord immediately follows to avenge our sufferings and wounds; the adversary is angry and threatens, but there is One Who can deliver from his hands. He is to be feared Whose anger no one will be able to escape, as He Himself forewarns and says: Do not fear those who kill the body but cannot kill the soul. Rather fear Him Who can kill both body and soul in Gehenna (Matt. 10:28). And again: He who loves his soul will lose it, and he who hates his soul in this world will keep it for eternal life (John 12:25). And in the Apocalypse He instructs and forewarns, saying: If anyone worships the beast and his image, and receives the mark on his forehead and on his hand, he too shall drink of the wine of the wrath of God, mixed in the cup of His wrath, and he shall be punished with fire and sulphur before the eyes of the holy angels and before the eyes of the Lamb, and the smoke of their torments shall go up for ever and ever, and they shall have no rest day or night, whoever worship the beast and his image (Rev. 14:9–11).

VIII. Ad agonem saecularem exercentur homines et parantur; et magnam gloriam computant honoris sui si illis, spectante populo et imperatore praesente, contigerit coronari. Ecce agon sublimis et magnus et coronae coelestis praemio gloriosus, ut spectet nos certantes Deus, et super eos quos filios facere dignatus

VIII. For a worldly contest men are trained and prepared; and they reckon it a great glory to their honour if it falls to them to be crowned while the people look on and the emperor is present. Behold a contest sublime and great and glorious with the reward of a heavenly crown, that God watches us as we strive, and upon those whom He has deigned to make His sons

Editors' notes and page, col. 355

Footnotes

LECTIONES VARIANTES (printed under page 171)

(a) ‹anchor: not visible› · call in col 355

De mundo... mundus Bod. 3.

"of the world ... the world": Bodleian 3.

(printed under page 171)

(b) ‹anchor: not visible› · call in col 355

Christus ejus Lam. Ebor. Bod. 2. NC. 1.

"his Christ": Lambeth, York, Bodleian 2, New College 1.

(printed under page 171)

Page

running head: 355 DIVI CYPRIANI (folio printed blurred, reads like "3:5"; rest of head cut off at right edge)
marginal letters: A propterea odit vos saeculum; B praemonente et dicente; C VIII. Ad agonem saecularem; D beside Baluze's note ("ipsum rogare, tunc deinde Deo patri"), in the Commentarius at page foot
old-edition numerals: 93 after statim

PL 4:356

est oculos suos pandens, certaminis nostri spectaculo perfruatur. Praeliantes nos et fidei congressione pugnantes spectat Deus, spectant Angeli ejus, spectat et Christus. Quanta est gloriae dignitas et quanta felicitas praesente Deo congredi et Christo judice coronari! Armemur, fratres dilectis⟨s⟩imi, viribus totis et paremur ad agonem mente incorrupta, fide integra, virtute devota. Ad aciem quae nobis indicitur Dei castra procedant: armentur integri, ne perdat integer quod nuper stetit: armentur et lapsi, ut et lapsus recipiat quod amisit. Integros honor, lapsos dolor ad praelium provocet. Armari et praeparari nos beatus Paulus apostolus docet dicens: Non est nobis colluctatio adversus carnem et sanguinem, sed adversus potestates et principes hujus mundi et harum tenebrarum, adversus spiritus nequitiae in coelestibus. Propter quod induite tota arma, ut possitis resistere in die nequissimo; ut cum omnia perfeceritis, stetis accincti lumbos vestros in veritate, induti loricam justitiae, et calciati pedes in praeparatione evangelii pacis, assumentes scutum fidei, in quo possitis omnia ignita jacula nequissimi extinguere, et galeam salutis, et gladium spiritus, qui est sermo Dei (Eph. VI, 12-17).

opening His eyes, may enjoy to the full the spectacle of our contest. God watches us as we do battle and fight in the encounter of faith, His Angels watch, and Christ watches too. How great is the dignity of the glory and how great the happiness of engaging in combat with God present and of being crowned with Christ as judge! Let us arm ourselves, most beloved brothers, with all our strength, and let us prepare ourselves for the contest with uncorrupted mind, with entire faith, with devoted courage. Let the camp of God advance to the battle line that is proclaimed for us: let the unfallen be armed, so that the unfallen may not lose that in which he lately stood firm; let the lapsed also be armed, so that the lapsed too may recover what he has lost. Let honour summon the unfallen to battle, and sorrow the lapsed. The blessed apostle Paul teaches us to be armed and prepared, saying: We have no wrestling against flesh and blood, but against the powers and princes of this world and of this darkness, against the spirits of wickedness in the heavenly places. Therefore put on the whole armour, so that you may be able to resist in the most evil day; so that, when you have accomplished all things, you may stand girded about your loins in truth, clothed with the breastplate of justice, and shod as to your feet in the preparation of the gospel of peace, taking up the shield of faith, in which you may be able to quench all the fiery darts of the most wicked one, and the helmet of salvation, and the sword of the spirit, which is the word of God (Eph. 6:12–17).

IX. Haec arma sumamus, his nos tutamentis spiritalibus et coelestibus muniamus, ut in die nequissimo, resistere diaboli minis et repugnare possimus. Induamus loricam justitiae, ut contra inimici jacula munitum sit pectus et tutum. Calciati sint evangelico magisterio et armati pedes, ut, cum serpens calcari a nobis et obteri coeperit, mordere et supplantare non possit. Portemus fortiter scutum fidei, quo protegente quicquid jaculatur inimicus possit extingui. Accipiamus quoque ad tegumentum capitis galeam salutarem, ut muniantur aures, ne audiant edicta feralia; muniantur oculi, ne videant detestanda simulachra;

IX. Let us take up these arms, let us fortify ourselves with these spiritual and heavenly defences, so that in the most evil day we may be able to resist and withstand the threats of the devil. Let us put on the breastplate of justice, so that the breast may be fortified and safe against the darts of the enemy. Let the feet be shod and armed with the teaching of the gospel, so that, when the serpent begins to be trodden and crushed by us, he may not be able to bite and trip us up. Let us bravely carry the shield of faith, under whose protection whatever the enemy hurls may be quenched. Let us also take, for the covering of the head, the saving helmet, so that the ears may be fortified, lest they hear the deadly edicts; let the eyes be fortified, lest they see the detestable idols;

Editors' notes and page, col. 356

Footnotes

Praeside Bod. 1, 2. Lin. NC. 1, 2. Ebor.

"Praeside" (the governor): Bodleian 1, 2, Lincoln, New College 1, 2, York.

(printed under page 171)

(d) ‹anchor: not visible› · call in col 356

Nequam Ebor. NC. 1.

"Nequam" (wicked): York, New College 1.

STEPH. BALUZII NOTAE. [Baluze] VII. Futurae persecutionis metu · col 355 VII.— Futurae persecutionis metu. Unus codex regius habet futuram persecutionem metuat.

VII. "Through fear of the coming persecution." One royal manuscript has "let him fear the coming persecution".

[Baluze] Occidere in gehennam · col 355 Occidere in gehennam. Iidem duo libri habent perdere.

"To kill into Gehenna." The same two books have "perdere" (to destroy).

[Baluze] Imaginem ejus · col 355 Imaginem ejus. Postea sequitur in codice Gratianopolitano, magis insistere precibus et orare et primo ipsum rogare, tunc deinde Deo patri satisfacere debemus. Habemus autem advocatum et deprecatorem pro peccatis nostris Jesum Christum Dominum nostrum et Deum, si modo nos in praeteritum peccasse poeniteat et confitentes atque intelligentes debita nostra, quibus nunc Domino offendimus, vel de caetero nos ambulare in viis ejus et praecepta metuere spondeamus. Non ausus sum ista ponere in contextu, quia non videntur mihi cohaerere cum argumento quid istic tractatur.

"His image." After this there follows in the Grenoble manuscript: "we ought rather to persist in prayers and to pray, and first to entreat him himself, and then afterwards to make satisfaction to God the Father. For we have as advocate and intercessor for our sins Jesus Christ our Lord and God, if only we repent of having sinned in the past and, confessing and understanding our debts by which we now offend the Lord, promise that henceforth we will walk in his ways and fear his precepts." I have not dared to set this in the text, because it does not seem to me to cohere with the argument of what is treated here.

[Baluze] VIII. Pandens · col 355 VIII. — Pandens. Codex Pithoei spandens. Forte reponendum est expandens, sicut saepe vidi in pluribus libris spectans pro expectans et e contra. Vide glossarium Latinum Cangii in verbo spando. Ita splendor pro explendor in libro Tertulliani de Anima, ut notat Rigaltius. Sic in tomo II Capitularium, pag. 984, straneis pro extraneis. Sic saepe alibi in antiquis codicibus MSS. et in instrumentis publicis legi strumenta pro instrumenta. Vide Obsopaeum ad Epistolam LX Senecae.

VIII. "Opening." Pithou's manuscript has "spandens". Perhaps "expandens" should be restored, as I have often seen in many books "spectans" for "expectans" and the reverse. See Du Cange's Latin glossary under the word "spando". So "splendor" for "explendor" in Tertullian's book On the Soul, as Rigault notes. So in volume II of the Capitularies, p. 984, "straneis" for "extraneis". So often elsewhere, in old manuscripts and in public instruments, I have read "strumenta" for "instrumenta". See Obsopoeus on Seneca's Letter LX.

[Baluze] Armari et praeparari · col 356 Armari et praeparari. Ita veteres editiones, undecim libri nostri veteres, sex Anglicani, et codex Flori. Ita etiam editiones Manutii et Morellii. Alia editio, quae habet Armat et praeparat nos beatus Apostolus dicens, placuit Pamelio, Rigaltio, et Anglis.

"To be armed and prepared." So the old editions, eleven of our old books, six English ones, and the manuscript of Florus. So also the editions of Manutius and Morel. Another edition, which has "The blessed Apostle arms and prepares us, saying", pleased Pamelius, Rigault and the English editors.

[Baluze] Tota arma · col 356 Tota arma. In editione Erasmi, quam secuti sunt Pamelius, Rigaltius, et Angli, additur vox Dei. Verum hoc additamentum nuspiam reperi in antiquis exemplaribus. In Sorbonico legitur induite vos arma lucis. Pithoeanum habet induite tota arma.

"The whole armour." In Erasmus's edition, which Pamelius, Rigault and the English editors followed, the word "of God" is added. But I have found this addition nowhere in the old copies. In the Sorbonne manuscript is read "put on the armour of light". Pithou's has "put on the whole armour".

[Baluze] Qui est sermo Dei · col 356 Qui est sermo Dei. In tribus antiquis codicibus scriptum est, quod est verbum Dei, eodem sensu. Sed tamen istud admoneri debere visum est ob discrepantiam versionum.

"Which is the word (sermo) of God." In three old manuscripts is written "which is the word (verbum) of God", with the same sense. But it seemed this ought to be noted because of the difference between the versions.

[Baluze] IX. Galeam salutarem · col 356 IX.— Galeam salutarem. Hanc lectionem intulit Erasmus, eamque Manutius et Morellius retinuerunt. Habent autem illam tres libri veteres. At alii quinque et antiquiores editiones praeferunt spiritalem. Ita etiam in excerptis Flori. Supra, in Epistola XXVI, pag. 36, legitur galeam salutis. Vide annotationes Erasmi in caput VI Epistolae ad Ephesios.

IX. "The helmet of salvation" (salutarem). Erasmus brought in this reading, and Manutius and Morel kept it. Three old books have it. But five others and the older editions show "spiritalem" (spiritual). So also in the excerpts of Florus. Above, in Letter XXVI, p. 36, "galeam salutis" is read. See Erasmus's annotations on chapter VI of the Letter to the Ephesians.

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Page

running head: DIVI CYPRIANI 356
marginal letters: A ‹gnatus est oculos suos pandens›; B ‹mundi et harum tenebrarum›; C ‹a nobis et obteri coeperit›; D ‹stolus dicens, placuit Pamelio› (in Baluze's notes at the page foot, not the text block)
old-edition numerals: (none)

PL 4:357

muniatur frons, ut signum Dei incolume servetur; muniatur os, ut Dominum suum Christum victrix lingua fateatur. Armemus et dexteram gladio spiritali, ut sacrificia funesta fortiter respuat, ut, Eucharistiae memor, quae Domini corpus accepit, ipsum complectatur, postmodum a Domino sumptura praemium coelestium coronarum.

let the forehead be fortified, that the sign of God may be kept unharmed; let the mouth be fortified, that the victorious tongue may confess its Lord Christ. Let us arm the right hand also with the spiritual sword, that it may bravely spurn the deadly sacrifices, that, mindful of the Eucharist, the hand which received the body of the Lord may embrace Him Himself, being afterwards to receive from the Lord the reward of heavenly crowns.

X. O dies ille qualis et quantus adveniet, fratres dilectissimi, cum coeperit populum suum Dominus recensere et divinae cognitionis examine singulorum merita recognoscere, mittere in gehennam nocentes, et persecutores nostros flammae poenalis perpetuo ardore flammare, nobis vero mercedem fidei et devotionis exsolvere! Quae erit gloria et quanta laetitia admitti ut Deum videas, honorari ut cum Christo Domino Deo tuo salutis ac lucis aeternae gaudium capias; Abraham et Isaac et Jacob et patriarchas omnes et prophetas et apostolos et martyres salutare; cum justis et Dei amicis in regno coelorum datae immortalitatis voluptate gaudere; sumere illic quod nec oculus vidit, nec auris audivit, nec in cor hominis ascendit (I Cor. II, 9)! Majora enim nos accipere quam quod hic aut operamur aut patimur Apostolus praedicat dicens: Non sunt condignae passiones hujus temporis ad superventuram claritatem quae revelabitur in nobis (Rom. VIII, 18). Cum revelatio illa venerit, cum claritas super nos Dei fulserit, tam beati erimus et laeti, dignatione Domini honorati, quam rei remanebunt et miseri qui, Dei desertores aut contra Deum rebelles, voluntatem fecerunt diaboli, ut eos necesse sit cum ipso simul inextinguibili igne torqueri.

X. O what manner of day and how great will that be when it comes, most beloved brethren, when the Lord shall begin to review His people and by the examination of divine inquiry to recognize the merits of each, to send the guilty into Gehenna, and to burn our persecutors with the perpetual burning of penal flame, but to pay out to us the reward of faith and devotion! What glory will it be, and how great a joy, to be admitted so that you may see God, to be honoured so that with Christ the Lord your God you may receive the joy of eternal salvation and light; to greet Abraham and Isaac and Jacob and all the patriarchs and the prophets and the apostles and the martyrs; to rejoice with the just and the friends of God in the kingdom of heaven in the delight of immortality bestowed; to receive there what eye has not seen, nor ear heard, nor has it gone up into the heart of man (1 Cor. 2:9)! For the Apostle proclaims that we receive greater things than what we either do or suffer here, saying: The sufferings of this time are not worthy of the glory to come which shall be revealed in us (Rom. 8:18). When that revelation has come, when the glory of God has shone upon us, we shall be as blessed and joyful, honoured by the Lord's condescension, as those will remain guilty and wretched who, deserters of God or rebels against God, have done the will of the devil, so that they must be tormented together with him in unquenchable fire.

Editors' notes and page, col. 357

Footnotes

LECTIONES VARIANTES (printed under page 172)

(a) ‹anchor: not visible› · call in col 357

Cordibus vestris. Haec diurna Rig.

"in your hearts. These daily [things]": Rigault.

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