PL 61 · cols. 343–349

Paulinus of Nola, Letters

Letter XXXIII

boum stabulet: quia ubi non sunt boves, praesepia munda sunt. Neque simus innocentiae nostrae vel divinae gratiae venditores, ne faciamus orationis domum speluncam latronum. Expurgatis enim omni malitiae fermento sensibus nostris, inambulabit libenter Dominus noster Jesus Christus: et velut in illis quinque porticibus spatiabitur Sapientia, virtus Dei, quae sanat omnes languores nostros. Nam et in anima nostra multi, sicut in illa ad piscinam olim medentem porticu, jacent aegri et debiles: quam si adeat Dei verbum, et avaritiae lepram, et invidiae ferruginem, et intemperantiae caecitatem, et iracundiae phrenesim, et luxuriae paralysim, praecepto medente, depellet; et nos non solum ad sanitatem innocentiae, sed etiam ad firmitatem patientiae refectos, jubebit illico non solum exsurgere de infirmitatis lectulo, sed etiam ipsum lectum tollere, ut portemus validi quo portabamur infirmi. Quod profecto etiam in spiritali vel aegritudinis vel sanitatis nostrae genere completur, cum carnem nostram, cui ut lectulo dediti jacebamus in vinculis vitiorum et infirmitate virtutum, postea in verbo Dei per gratiam Jesu Christi ad bonam incorruptamque mentem, renovato interiore, sani quasi grabatum illud tollimus, et spiritu praevalente portamus, ferentes ipsam sequentem quo volumus: in qua infirmabamur exspectantes alienam opem, semperque praeventi celeritate piscinam occupantium: quia non erat qui porrigeret manum, neque qui salvos faceret; donec ipse legatis et angelis major (quippe ut prophetarum et angelorum Dominus) adveniret, et omnem infirmitatem nostram miserando susciperet, assumendo purgaret, et animam esurientem repleret bonis, et juberet nos abire in domum nostram, illam (ut supra dixi) non manufactam: in qua vox laetitiae et salutis, et ipse omnibus suis Christus habitatio, et regnum, et rex erit, testante Apostolo: Quia semper cum Domino erimus: cui honor, et gloria, et potestas in saecula.

of oxen be stabled in our senses: for where there are no oxen, the mangers are clean (Prov. 14:4, according to the Septuagint). Nor let us be sellers of our innocence or of divine grace, lest we make the house of prayer a den of thieves (Matt. 21:13; Luke 19:46). For when our senses have been purged of all the leaven of malice (1 Cor. 5:7), our Lord Jesus Christ will gladly walk in them; and as in those five porches, Wisdom, the power of God, will walk about (John 5:2), who heals all our infirmities (Ps. 102:3). For in our soul too many lie sick and feeble, as in that porch which once stood by the healing pool; and if the Word of God comes to it, He will drive out, by the healing of His command, the leprosy of avarice, the rust of envy, the blindness of intemperance, the frenzy of anger and the palsy of lust; and when we have been restored not only to the soundness of innocence but also to the firmness of patience, He will bid us at once not only to rise from the bed of infirmity but also to take up the bed itself, so that being strong we may carry that by which we were carried when weak (John 5:8). And this is surely fulfilled also in the spiritual kind of our sickness or our health, when our flesh, to which we lay given over as to a bed, in the bonds of vices and the weakness of virtues, we afterwards, healed in the word of God through the grace of Jesus Christ unto a good and incorrupt mind, the inner man being renewed, take up like that pallet, and carry it with the spirit prevailing, bearing it as it follows us wherever we will: that flesh in which we were sick, waiting for another's help, and always forestalled by the speed of those who seized the pool first; because there was none to stretch out a hand, nor any to save, until He Himself, greater than envoys and angels (as being the Lord of prophets and angels), came, and in pity took up all our infirmity (Isa. 53:4), cleansed it by assuming it, and filled the hungry soul with good things, and bade us go away into our house, that one (as I said above) not made with hands (2 Cor. 5:1; Ps. 117:15, according to the Roman Psalter): in which there will be the voice of joy and salvation, and Christ Himself will be to all His own their dwelling, and kingdom, and king, as the Apostle testifies: For we shall be always with the Lord (1 Thess. 4:16): to whom be honour, and glory, and power for ever.

EPISTOLA XXXIII.

LETTER XXXIII.

Beato et merito venerabili ac dilectissimo fratri ALETHIO.

To his blessed and deservedly venerable and most beloved brother Alethius.

1. Deo gratias, qui odorem gratiae in te suae per eloquia litterarum tuarum manifestavit mihi. Per fratrem enim carissimum in Deo Victorem meum, hoc munere militantem Deo, ut fraternae serviat caritati, seque nobis per longinqua terrarum intervalla

1. Thanks be to God, who has made manifest to me the fragrance of His grace in you through the words of your letter (2 Cor. 2:14). For through our most dear brother in God, my Victor, who serves as a soldier of God in this office, that he may minister to brotherly charity, and may offer himself to us, across the long distances of lands

Editors' notes and page, col. 343

Footnotes

Scripture references (printed under page 175)

(a) ‹anchor: not visible› · call in col 343

Prov. XIV, 4, juxta LXX.

Proverbs 14:4, according to the Septuagint.

(printed under page 175)

(b) ‹anchor: not visible› · call in col 343

Matth. XXI, 13; Luc. XIX, 46.

Matthew 21:13; Luke 19:46.

(printed under page 175)

I Cor. V, 7.

1 Corinthians 5:7.

(printed under page 175)

(d) ‹anchor: not visible› · call in col 343

Johan. V, 2.

John 5:2.

(printed under page 175)

(e) ‹anchor: not visible› · call in col 343

Psal. CII, 3.

Psalm 102:3.

(printed under page 175)

(f) ‹anchor: grabatum illud tollimus› · call in col 343

Johan. V, 8.

John 5:8.

(printed under page 175)

(g) ‹anchor: miserando susciperet› · call in col 343

Isai. LIII, 4.

Isaiah 53:4.

(printed under page 175)

(h) ‹anchor: non manufactam› · call in col 343

II Cor. V, 1; Psal. CXVII, 15, sec. Psalt. Rom.

2 Corinthians 5:1; Psalm 117:15, according to the Roman Psalter.

(printed under page 175)

(i) ‹anchor: cum Domino erimus› · call in col 343

I Thess. IV, 16.

1 Thessalonians 4:16.

(printed under page 175)

(j) ‹anchor: manifestavit mihi› · call in col 343

II Cor. II, 14.

2 Corinthians 2:14.

(printed under page 175)

(a) ‹anchor: not visible› · call in col 343 or 344

Ms. Reg., quae si audiat.

The Royal manuscript has "quae si audiat".

(printed under page 175)

(b) ‹anchor: not visible› · call in col 343 or 344

Ita ms. Vien. et edit. Chifflet., favente edit. Schot. Alii codices, conferam.

So the Vienna manuscript and Chifflet's edition, with the support of Schott's edition. Other manuscripts have "conferam" (the word is blurred on the scan).

(printed under page 175)

Editors' prose

Scribit Alethio qui aliquid operis a Paulino poposcerat, et dicit se minus idoneum qui ejus satiare valeat desiderium. Is Alethius postea in episcopatu Cadurcensi successit Florentio fratri. (Vide Dissert. 3, num. 2.)

He writes to Alethius, who had asked Paulinus for some piece of work, and says that he is hardly equal to satisfying his desire. This Alethius afterwards succeeded his brother Florentius in the see of Cahors. (See Dissertation 3, no. 2.)

Page

running head: S. PAULINI NOLANI E… (rest of the running head is on col. 344's image: S. PAULINI NOLANI EPISCOPI)
marginal letters: A ditas boum stabulet; B cfos, jubebit illico; C prophetarum et angelorum Dominus; D 1. Deo gratias (between the address line and §1)
old-edition numerals: 212 after quasi
other: column opens mid-word "ditas" (word begun in col. 342; not seen). Editors' prose seen: italic argumentum under the title of Ep. XXXIII ("Scribit Alethio qui aliquid operis...", with "(Vide Dissert. 3, num. 2.)"), not set. The address line's parenthesis "(V. not. 176, PAULINUS)" is an editors' cross-reference, left out. Numbered editors' note calls 77–81 and letter calls left out; scripture references from the foot notes as read across both columns' images. "animam esurientem repleret bonis" carries no call. "saecula" read from a low-resolution print; UNSURE whether printed secula or saecula. Last clause runs into col. 344 ("discretis, ... praebeat").

PL 61:344

discretis (id est separatis, distantibus; vid. ep. 29, n. 9), impigrum annuis discursibus tabellarium praebeat, et religiosissimis officiis mutuo visitantium corporalem laborem spiritali impendat affectu: per hunc ergo fratrem et conservum in Domino, qui communis et unanimus; nam et vobis ea se, qua nobis insitus est, acceptissimum gratia gloriatur, per hunc, inquam, mihi sancte venerabilis frater, tam dulce quam insperatum mihi munus accepi, epistolam tuam; in qua nobis bonus cordis tui thesaurus apparuit, ut merito percepta officii tui benedictione gauderem, cum faciem interioris tui castissimo speculatus eloquio, quantum in te mihi a Domino adjutorium conferat, agnoscerem.

that lie apart (that is, separated, distant; see Letter 29, no. 9), as an untiring letter-carrier in yearly journeys, and spends bodily labour with spiritual affection in the most devout duties of those who visit one another: through this brother, then, and fellow servant in the Lord, who is common to us and of one mind (for he boasts that he is most welcome to you also by that same grace by which he is grafted into us), through him, I say, my holy and venerable brother, I have received a gift as sweet as it was unhoped for, your letter; in which the good treasure of your heart appeared to us (Matt. 12:35), so that I rejoiced, and rightly, at receiving the blessing of your kindness, since, having beheld the face of your inner man in your most chaste speech, I recognized how great a help the Lord grants me in you.

2. Sed in iis quae mihi injungenda dives inopiae aestimator putasti, sanctam quidem purissimae caritatis fiduciam demonstrasti: fama tamen, quantum intelligo, Dominici operis persuadente inductus es, ut secundum opus Domini, quo nobis curam redemtionis nostrae inspirare dignatus est, ingenii quoque et oris opes suppetere nobis arbitrareris. Sed bonam concupiscentiam magna fide vacuis opinionibus spes illusa decepit. Unde enim mihi tantum aquae, quantum sitis? unde tale poculum, quod digne bibas? unde tanti panes, quantos postulas? Sed ipse tibi autor injuriae tuae eris diutius esurire, qui evangelicos lucis et vitae cibos in alta hujus seculi nocte desiderans, somnolenti et pauperis amici egenam penum pulsas; qui flumina aquae vivae sitiens; arentem venulam scalpis, et humorem de pumice conaris exprimere. Aut enim nullus mihi de inspirantiae (Latin. et Sacchin. forte insipientiae) siccitate, aut amarus de malitiae fons intus est; quem utinam orationes et litterae tuae saepius impensae mihi exundare ac dulcescere faciant fidei tuae ligno, et eloquii suavitate; ut et verbo Dei, quod bonus minister pio ore depromseris, quasi virga prophetae percusso cordis.

2. But in the things which you, a rich judge of poverty, thought fit to lay upon me, you have shown indeed the holy confidence of the purest charity; yet, as far as I understand, you were led on by report, which persuaded you on the strength of the Lord's work, to suppose that, in keeping with the work of the Lord, by which He has deigned to inspire in us the care of our redemption, the riches of talent and of speech were also at our command. But a deluded hope, through great faith in empty opinions, has deceived your good desire. For whence have I as much water as you thirst for? whence such a cup as you may worthily drink? whence as many loaves as you ask for (Luke 11:5)? But you will yourself be the author of the injury done you, in going hungry for a long time, who, longing for the Gospel food of light and life in the deep night of this world, knock at the needy store-room of a sleepy and poor friend; who, thirsting for rivers of living water (John 7:38), scratch at a dried-up little vein, and try to press moisture out of pumice. For either there is within me no spring at all, by reason of the dryness of my inspiration (Latinius and Sacchini: perhaps "of my folly"), or a bitter one of malice; and would that your prayers and letters, spent upon me more often, might make it overflow and grow sweet by the wood of your faith and the sweetness of your speech (Exod. 15:25); so that, the heart also being struck by the word of God, which as a good minister you have brought forth with devout mouth, as by the prophet's rod (Exod. 17:6)…

XXXIV SERMO

XXXIV. SERMON

DE GAZOPHYLACIO.

ON THE TREASURY.

1. Non frustra, dilectissimi mei, jumentis praesepe ponitur, neque tantum ad speciem videndi jacet; mensa etenim quaedam est, quamlibet irrationabilium animantium, tamen ab hominum ratione composita, ut per eam quadrupedia cibum capiant. Quod si ii qui praesepia aedificare curaverint negligant pabulum inferre, proclivius tabida inopi stabulo jumenta deficient, et non pascentia fames depascitur animalia. At illi dignum negligentia vel avaritia damnum de

1. Not in vain, my dearly beloved, is a manger set for beasts of burden, nor does it lie there only for show, to be looked at; for it is a kind of table, of irrational animals indeed, yet put together by the reason of men, so that by it four-footed creatures may take their food. But if those who have taken care to build mangers neglect to bring in fodder, the beasts will waste away and fail all the more quickly in a destitute stable, and hunger devours the animals that are not fed. But they will wholly incur the loss deserved by their negligence or avarice,

Editors' notes and page, col. 344

Footnotes

(k) ‹anchor: unde tale› · call in col 344

Matth. XII, 35.

Matthew 12:35.

(printed under page 175)

(l) ‹anchor: quantos postulas› · call in col 344

Luc. XI, 5.

Luke 11:5.

(printed under page 175)

(m) ‹anchor: vivae sitiens› · call in col 344

Johan. VII, 38.

John 7:38.

(printed under page 175)

(n) ‹anchor: eloquii suavitate› · call in col 344

Exod. XV, 25.

Exodus 15:25.

(printed under page 175)

(o) ‹anchor: percusso cordis› · call in col 344

Exod. XVII, 6.

Exodus 17:6.

Editors' notes (*) ‹anchor: EPISTOLA XXXIII (heading)› · call in col 343 Scripta videtur anno 403.

It seems to have been written in the year 403.

(**) ‹anchor: XXXIV SERMO (heading)› · call in col 344 Alias Epistol. 34. Forte anno 403, et missus cum superiore epistola.

Formerly Letter 34. Perhaps of the year 403, and sent with the preceding letter.

(printed under page 175)

Sic ms. codex Vien. cum edit. Chiffl. Alii, s[...]os.

So the Vienna manuscript, with Chifflet's edition. Others have a word beginning "s" and ending "-os" that is illegible on the scan.

(printed under page 175)

(d) ‹anchor: impensae mihi› · call in col 344

Ita emendavimus ex ms. Vien. et editis Chiffl. et Schot. Ms. Reg. cum tribus editis, exundarent, dulcescere. Rosv., exundanter dulcescere.

So we have corrected it from the Vienna manuscript and the editions of Chifflet and Schott. The Royal manuscript, with three editions, has "exundarent, dulcescere"; Rosweyde, "exundanter dulcescere".

(printed under page 175)

(e) ‹anchor: prophetae percusso› · call in col 344

Ita omnes codices praeter Vatic. et Rosv., in quibus corde.

So all the manuscripts except the Vatican one and Rosweyde, which have "corde".

(printed under page 175)

(f) ‹anchor: pabulum inferre,› · call in col 344

Sic reposuimus ex ms. codice Viennensi, edit. Chifflet. et Latin. Ante erat proclivi.

So we have restored it from the Vienna manuscript and the editions of Chifflet and Latinius. Before, it read "proclivi".

(printed under page 175)

Page

running head: S. PAULINI NOLANI EPISCOPI (left part on col. 343's image)
marginal letters: A discretis; B aestimator putasti; C rem de pumice; D animantium, tamen ab hominum
old-edition numerals: 213 after arbitrareris
other: Two editors' parentheses printed inline in the text are kept as printed, like [alias] variants: "(id est separatis, distantibus; vid. ep. 29, n. 9)" and "(Latin. et Sacchin. forte insipientiae)"; the coordinator may prefer to drop them. Left out as editors' matter: "(Cetera desunt.)" at the end of Ep. XXXIII; "(V. not. 177)" after the caption DE GAZOPHYLACIO; the caption's leading asterisks; and the italic argumentum of Sermo XXXIV ("Eloquenter, erudite ac pie beneficentiam in pauperes praedicat."), not set. Ep. XXXIII breaks off defective at "percusso cordis" (variant "corde" in the foot note). "inspirantiae", "redemtionis", "autor", "seculi", "depromseris" set as printed. Last clause continues in col. 345.

PL 61:345

toto capessent, quibus praesepis parandi tantum labor fuerit, et replendi cura defuerit: pariter enim cum animalibus mortuis et usum praesepis amittent; duo gravia damna juste ferentes, qui unum necessarium utilis impendii sumtum pepercerint ministrare. Hoc igitur exemplo, dilectissimi, cavere debemus, ne damnum animae et dispendium salutis adeamus, negligentes in Ecclesia positam a Domino mensam indigentibus, quam despicientibus oculis intuemur, aut aridis manibus praeterimus. Absit, quaeso, ab animis vestris tale contagium. Facile enim serpit cancer avaritiae in praecordia nullis misericordiae munita visceribus, captamque vipereis alligat vinculis animam, si ab operibus bonis nudam, et materia captivitatis, hoc est, infructuosis opibus abundantem serpens inimicus invenerit. Non patiamur ergo mensam Domini, et nobis vacuam, et egentibus inanem relinqui; et visui tantum stare, non usui: ne de negligentia nostra esurientibus expressi gemitus in nos retorqueantur. Qui enim spernit pauperem exacerbat, ut scriptum est, cum qui fecit illum, hoc est, communem omnium Creatorem: qui sicut refectione inopum gaudet, ita defectione tristatur.

they for whom there was only the labour of making the manger, and the care of filling it was wanting: for together with the dead animals they will also lose the use of the manger; justly bearing two heavy losses, they who spared to supply the one necessary outlay of a useful expense. By this example, therefore, dearly beloved, we ought to beware lest we incur loss to the soul and forfeit of salvation, neglecting the table set by the Lord in the Church for the needy, which we look upon with disdainful eyes, or pass by with dry hands. Far from your souls, I pray, be such a contagion. For the cancer of avarice easily creeps into hearts fortified by no bowels of mercy, and binds the captured soul with viper-like chains, if the serpent, the enemy, finds it bare of good works and abounding in the matter of captivity, that is, in fruitless wealth. Let us not suffer the Lord's table, then, to be left both empty for us and void for the needy; and to stand only for show, not for use: lest the groans wrung from the hungry by our negligence be turned back upon us. For he who despises the poor man provokes, as it is written, Him who made him (Prov. 14:31; 17:5), that is, the common Creator of all: who, as He rejoices at the refreshment of the needy, so is saddened at their want.

2. Excitemus ergo nos ab inertiae somno, et, vel ut negligentiae torporem discutiamus, vel avaritiae vincla rumpamus, inspiciamus diligenter in omnia verba, praecepta, promissa, opera, consilia Salvatoris nostri Dei; reputemusque nobiscum, cur haec mensa, et quo autore proposita sit in atriis domus Domini, in conspectu omnis populi ejus; quodque maxime considerandum est, cui bono, qua gratia, in quem fructum locata praeniteat et pateat. Consule ipsa veritatis oracula, et respondebit tibi propheta: Qui miseretur pauperi, Deum fenerat. Coelestis igitur trapezitae haec mensa est, thesaurum vitae struens, et ad margaritam negotiandam Dei fenus exercens. Qui enim fenerat pauperes Domini, praestolatur a Domino retributionem mercedis aeternae. Sed et beatus apostolus Paulus nos docens, inter sollicitudines omnium Ecclesiarum non minimam sibi curam pauperum esse testatur; ait enim, Tantum ut pauperum memores simus, quod studui facere idipsum. Idem alibi clamat: Nihil intulimus in hunc mundum, verum nec auferre possumus; et iterum: Quid enim habes quod non acceperis? Atque ideo, dilectissimi, non ut de proprio restricti simus, sed ut de credito feneremus. Dispensatio enim, inquit, nobis credita est; et temporalis pecuniae usura communis, non privatae rei aeterna possessio. Si cognoscas eam temporaliter in terra tuam, poteris in coelestibus tibi facere perpetuam:

2. Let us rouse ourselves, then, from the sleep of sloth, and, whether to shake off the torpor of negligence or to break the chains of avarice, let us look carefully into all the words, precepts, promises, works and counsels of our Saviour God; and let us consider with ourselves why this table is set, and by whose authority, in the courts of the house of the Lord, in the sight of all His people; and, what is most to be considered, for whose good, for what favour, for what fruit it is placed there to shine and to stand open. Consult the very oracles of truth, and the prophet will answer you: He who has pity on the poor man lends to God (Prov. 19:17). This table, therefore, belongs to the heavenly banker, building up a treasure of life, and practising God's usury for the purchase of the pearl (Matt. 13:45). For he who lends to the Lord's poor awaits from the Lord the repayment of an eternal reward. And the blessed apostle Paul too, teaching us, testifies that among the cares of all the Churches not the least care for him was that of the poor; for he says: Only that we should be mindful of the poor, which very thing I was eager to do (Gal. 2:10). The same cries out elsewhere: We brought nothing into this world, and neither can we take anything away (1 Tim. 6:7); and again: For what have you that you did not receive (1 Cor. 4:7)? And therefore, dearly beloved, [let us act] not as men close-fisted with what is their own, but as men who lend out what has been entrusted to them. For a stewardship, he says, has been entrusted to us (1 Cor. 9:17); and money is a common loan for a time, not the eternal possession of a private estate. If you recognize that it is yours for a time on earth, you will be able to make it lasting for yourself in the heavens:

Editors' notes and page, col. 345

Footnotes

Scripture references (printed under page 176)

(a) ‹anchor: not visible› · call in col 345

Prov. XIV, 31, et XVII, 5.

Proverbs 14:31 and 17:5.

(printed under page 176)

(b) ‹anchor: Deum fenerat› · call in col 345

Prov. XIX, 17.

Proverbs 19:17.

(printed under page 176)

Matth. XIII, 45.

Matthew 13:45.

(printed under page 176)

(d) ‹anchor: facere idipsum› · call in col 345

Gal. II, 10.

Galatians 2:10.

(printed under page 176)

(e) ‹anchor: auferre possumus› · call in col 345

I Tim. VI, 7.

1 Timothy 6:7.

(printed under page 176)

(f) ‹anchor: non acceperis› · call in col 345

I Cor. IV, 7.

1 Corinthians 4:7.

(printed under page 176)

(g) ‹anchor: nobis credita est› · call in col 345

I Cor. IX, 17.

1 Corinthians 9:17.

(printed under page 176)

(h) ‹anchor: not visible› · call in col 345 or 346

Matth. XXV, 14.

Matthew 25:14.

(printed under page 176)

(i) ‹anchor: not visible› · call in col 345 or 346

Matth. XXV, 21.

Matthew 25:21.

(printed under page 176)

(j) ‹anchor: not visible› · call in col 345 or 346

Luc. XIX, 21.

Luke 19:21.

(printed under page 176)

(k) ‹anchor: not visible› · call in col 345 or 346

Matth. XXV, 29, Luc. XIX, 26.

Matthew 25:29; Luke 19:26.

(printed under page 176)

(l) ‹anchor: not visible› · call in col 345 or 346

Marc. XII, 43; Luc. XXI, 3 et 4.

Mark 12:43; Luke 21:3–4.

(printed under page 176)

(a) ‹anchor: locata› · call in col 345

Ita emendavimus ex mss. codicibus Reg. et Vien. et editis Grav., Schot. et Chiffl. Alii duo editi, pertineat. Ed. Rosv., perniteat.

So we have corrected it from the Royal and Vienna manuscripts and the editions of Gravius, Schott and Chifflet. Two other editions have "pertineat"; Rosweyde's edition, "perniteat".

(printed under page 176)

(b) ‹anchor: quod studui› · call in col 345

Ita Scriptura sacra, ms. Reg. et edit. Chiffl. In aliis editis codicibus male interpungebatur, quod studii facere. Idipsum idem, etc.

So Holy Scripture, the Royal manuscript and Chifflet's edition. In other printed editions it was wrongly punctuated: "quod studii facere. Idipsum idem", etc.

(printed under page 176)

Vulgatam retinuimus lectionem quoadusque ex mss. codicibus major lux affulgeat. Mss. enim Reg. et Vien., quam sterili fide odiosam reminiscant quare nullo, etc. Nec placet Chiffletii correctio, quam sterili fide odiosam reminisci a te, avare, nullo reditu creditoris..... servatum.

We have kept the common reading until more light dawns from the manuscripts. For the Royal and Vienna manuscripts have "quam sterili fide odiosam reminiscant quare nullo", etc. Nor does Chifflet's correction please: "quam sterili fide odiosam reminisci a te, avare, nullo reditu creditoris..... servatum".

(printed under page 176)

Page

running head: EPISTOLA XXX… (rest of the running head on col. 346's image: EPISTOLA XXXIV.)
marginal letters: A toto capessent; B pens inimicus invenerit; C considerandum est, cui bono; D neremus. Dispensatio enim
old-edition numerals: 214 after captivitatis
other: column opens with "toto", completing "damnum de" at the foot of col. 344. Last word hyphenated "per-" completed as "perpetuam" from the top of col. 346. Left out: the editors' cross-reference "(V. not. 70)" after "fenerat"; numbered note calls 2–7 and letter calls. "cum qui fecit illum": the low-resolution print seems to read cum, not the Vulgate's eum; UNSURE. "aut aridis" read where the print is blurred ("ânt"). "Deum fenerat", "fenus", "autore", "sumtum" set as printed.

PL 61:346

si reminiscaris in Evangelio illos susceptores Domini talentorum, et quid cuique paterfamilias reversus retribuerit, scies quanto sit utilius ponere ad mensam Domini multiplicandam pecuniam; quam sterili fide nullo reditu creditoris, magno inutilis servi dispendio, in sola poenarum illius incrementa esse servatam.

if you recall those receivers of the Lord's talents in the Gospel (Matt. 25:14), and what the master of the house on his return paid back to each, you will know how much more profitable it is to put money to be multiplied on the Lord's table, than for it to be kept with barren faithfulness, with no return to the creditor, at great loss to the useless servant, only for the increase of his punishments.

3. Festina igitur illam potius vocem mereri ut audias: Euge, bone serve, intra in gaudium Domini tui; quam illam, Serve nequam et piger, de ore tuo te judico, et reliqua quae nota sunt; misso inutili in tenebras exteriores, ac talento ejus illi qui multiplicatis creditis abundabat, adjecto: Omni enim, inquit, habenti dabitur, non habenti vero et id quod habet auferetur. Reminiscamur et illius viduae, quae pauperum cura sui negligens, totam victus sui substantiam, futuri tantum memor, Judice ipso teste, vacuavit: Alii enim, inquit, de abundantia sua superante contulerunt; illa vero multis forsitan et pauperum egentior, cui duo minuta omnis census erant, sed animo cunctis divitibus opulentior; solas mercedis aeternae opes spectans, coelestis avara thesauri pariter sibi totum ejus substantiae quae de terra sumitur et in terram revertitur, abdicavit. Misit quod habebat, ut quod non viderat possideret. Misit corruptibilia, ut immortalia compararet. Non despexit illa paupercula dispositam a Deo ordinatamque rationem de receptione venturi; et propterea non fuit immemor ejus ipse dispositor, jamque sententiam suam ipse mundi arbiter praecucurrit; et quam in judicio coronaturus est, in Evangelio praedicavit.

3. Make haste, then, to deserve to hear rather that voice: Well done, good servant, enter into the joy of your Lord (Matt. 25:21); than that other: Wicked and slothful servant, out of your own mouth I judge you (Luke 19:21), and the rest which is well known; the useless one being sent into the outer darkness, and his talent given to him who abounded in multiplied loans, with the words: For to everyone who has it shall be given, but from him who has not, even that which he has shall be taken away (Matt. 25:29; Luke 19:26). Let us remember also that widow who, careless of herself through care for the poor, emptied out the whole substance of her living, mindful only of what was to come, as the Judge Himself bears witness: For the others, He says, contributed out of their superfluous abundance; but she, needier perhaps than many even of the poor, whose whole fortune was two mites (Mark 12:43; Luke 21:3–4), yet richer in spirit than all the rich; looking only to the wealth of the eternal reward, greedy for the heavenly treasure, she renounced for herself at one stroke the whole of that substance which is taken from the earth and returns to the earth. She put in what she had, that she might possess what she had not seen. She put in corruptible things, that she might purchase immortal ones. That poor little woman did not despise the plan, disposed and ordered by God, of the receiving of what is to come; and therefore He who disposed it did not forget her, and the very Judge of the world has already anticipated His sentence; and her whom He will crown at the judgement He proclaimed in the Gospel.

4. Feneremus igitur Dominum de donis Domini: nihil enim sine ejus munere possidemus, sine cujus nutu nec ipsi sumus. Et nos praecipue, quid nostrum putemus, qui majori et speciali debito non sumus nostri? et non solum quia facti a Deo, sed et emti sumus. Gratulemur autem quia magno emti, quippe sanguine ipsius Domini: quo pretio et viles et venales esse desistimus, quia vilior servitute libertas liberum esse justitiae. Talis etenim liber servus peccati et captivus est mortis. Sua igitur Domino dona referamus; demus illi qui in omni paupere accipit; demus, inquam, gaudentes, et recipiamus ab ipso exsultantes. Placet enim ipsi talis injuria, ut vim regno ipsius inferamus, bonis operibus coeli claustra frangentes. Dominus enim noster, qui solus bonus, ut unus Deus, non avaritiae studio accipere desiderat, sed largitatis affectu. Quid enim non habeat, qui omnia dedit? Aut quid non possideat qui ipsos possidet possidentes? quia omnes viri divitiarum

4. Let us lend, then, to the Lord out of the Lord's gifts: for we possess nothing without His bounty, without whose nod we ourselves do not exist. And we above all, what should we think our own, who by a greater and special debt are not our own? and not only because we were made by God, but because we were also bought (1 Cor. 6:20). Let us rejoice, moreover, that we were bought at a great price, namely the blood of the Lord Himself: by which price we have ceased to be both cheap and for sale, since the freedom of being free from justice is viler than slavery. For such a free man is the slave of sin and the captive of death. Let us therefore return to the Lord His own gifts; let us give to Him who receives in every poor man; let us give, I say, rejoicing, and receive back from Him exulting. For such an injury pleases Him, that we should do violence to His kingdom, breaking the bars of heaven with good works. For our Lord, who alone is good, as the one God (Matt. 19:17), desires to receive not from eagerness of avarice but from love of generosity. For what should He not have, who gave all things? Or what should He not possess, who possesses the possessors themselves? since all the men of riches

Editors' notes and page, col. 346

Footnotes

(m) ‹anchor: emti sumus› · call in col 346

I Cor. VI, 20.

1 Corinthians 6:20.

(printed under page 176)

(n) ‹anchor: unus Deus› · call in col 346

Matth. XIX, 17.

Matthew 19:17.

Editors' notes (printed under page 176)

(d) ‹anchor: mundi arbiter› · call in col 346

Ita restituimus ex ms. codice Vien. et edit. Chiffl. postulante sensu. Alii, praecurrit.

So we have restored it from the Vienna manuscript and Chifflet's edition, as the sense requires. Others have "praecurrit".

(printed under page 176)

(e) ‹anchor: Dominum de› · call in col 346

Ms. Reg. et editi 5, bonis; utraque lectio recepta. Ea quam reposuimus ex ms. codice Vien. et edit. Chiffl. confirmatur ex sequentibus, et n. 6 et 7.

The Royal manuscript and five editions have "bonis"; both readings are accepted. The one we have restored from the Vienna manuscript and Chifflet's edition is confirmed by what follows, and by nos. 6 and 7.

(printed under page 176)

Page

running head: EPISTOLA XXXIV.
marginal letters: A petuam: si reminiscaris; B perum cura sui negligens; C ronaturus est, in Evangelio; D coeli claustra frangentes
old-edition numerals: 215 after nequam
other: column opens with "petuam", the end of "perpetuam" (set whole at the foot of col. 345). Last word hyphenated "divitia-" completed as "divitiarum" from the top of col. 347. The numeral of the second section is blurred and looks like "5."; set as "3." since §2 precedes and §4 follows; UNSURE. Left out: "(V. not. 70)" after "Feneremus"; numbered note calls 8–10 and letter calls. Reference for "de ore tuo te judico" read as Luc. XIX, 21 at low resolution (the verse is 22); UNSURE. "emti", "praecucurrit" set as printed.

PL 61:347

in manibus ejus, sed immensa ejus justitia pariter et bonitas de ipsis muneribus suis vult sibi munera invicem fieri, ut sibi materiam erga te beneficentiae pariat, quia bonus est: et tibi faciat meritum, quod digne recipias, quia justus est.

are in His hands; but His immeasurable justice and goodness alike wills that gifts be made to Him in return out of His own gifts, so that He may procure for Himself matter for kindness towards you, because He is good; and may create for you a merit, so that you may worthily receive, because He is just.

5. Patent igitur thesauri bonorum illius, et divitiae bonitatis ejus in promtu sunt, ut unusquisque non exspectet accipere, sed ultro sibi rapiat quantum velit. In hoc enim nos fecit bonus Dominus et Pater sanctus, ut nostro bono essemus boni. Nam quo ille indigeret extrinsecus bono, qui totus ipse quantus est, bonitas et beatitudo est? Ob hoc, quantum in ipso est, carissimi, omnem hominem vult salvum fieri, quia in omni homine opus suum diligit; et impense tibi largus est de suis opibus, si tu tibi ipse non sis invidus et avarus de iis quae Deus tua fecit, non ut causa tibi ad mortem, sed ut pretium ad vitam forent. O abundantia bonitatis Dei! vult fenerari ex iis quae ipse largitus est: cupit debitor fieri donorum suorum, ut cum multa tibi ratione tuam reddat usuram.

5. The treasuries of His good things, then, lie open, and the riches of His goodness are at hand, so that each one need not wait to receive, but may of his own accord seize for himself as much as he will. For to this end the good Lord and holy Father made us, that we might be good to our own good. For what good from outside should He need, who, wholly and all that He is, is goodness and blessedness (Ps. 15:2)? For this reason, dearly beloved, as far as in Him lies, He wills every man to be saved (1 Tim. 2:4), because in every man He loves His own work; and He is lavishly generous to you of His wealth, if you yourself are not grudging and miserly towards yourself with the things which God has made yours, not that they should be a cause of death for you but a price for life. O abundance of the goodness of God! He wishes to borrow at interest from the things which He Himself has bestowed: He desires to become the debtor of His own gifts, so that He may pay you back your interest with a large reckoning.

6. Propera igitur, frater, tam ubere tibi obstringere debitorem, ut et amicum te ex servo vocet; et in tuis terrestribus nummis te expertus fidelem, de suis coelestibus thesauris divitem faciat. Ne trepides, ne cuncteris, ne parcas. Esto violentus Deo, rape regna coelorum. Qui vetat aliena contingi, sua gaudet invadi: et qui damnat avaritiae rapacitatem, laudat fidei rapinam. Pransores tui dudum stant pro foribus tuis, tempus et regem mensae opperientes. Tu convivas moraris: curre sollicitus, ne diutius maneant jejunantes; et injuria eorum excitetur is qui fecit illos, et qui illos bono tuo pauperes fecit. Nam potuerat, dilectissimi, Dominus omnipotens aeque universos divites facere, ut nemo indigeret altero: sed infinitae bonitatis consilio sic paravit misericors et miserator Dominus, ut tuam in illis mentem probet. Fecit miserum, ut agnosceret misericordem. Fecit inopem, ut exerceret opulentum. Materia divitiarum tibi est fraterna paupertas, si intelligas super egenum et pauperem; nec tibi tantum habeas quod accepisti, quia ideo et illius partem tibi in hoc seculo contulit Deus, ut tibi deberet quidquid de suis donis tuo voluntario affectu indigentibus obtulisses, ac te vicissim in aeterna die de illius parte ditaret. Per ipsos enim nunc accipit Christus, et tunc pro ipsis rependet. Docet enim nos et evangelicus ille dives a tartaro, et in Abrahae sinu jam non mendicus Eleazarus, qui in illa poenali ardentis divitis egestate refrigerio vitae affluebat; docet, inquam, istud exemplum, vicissitudinem esse istic et illic humano generi distributam; repensandumque illic pauperibus, quod

6. Make haste, then, brother, to bind to yourself so rich a debtor, that He may call you His friend instead of His servant (John 15:15); and, having found you faithful in your earthly coins, may make you rich from His heavenly treasures. Do not tremble, do not delay, do not spare. Be violent towards God, seize the kingdom of heaven (Matt. 11:12). He who forbids that another's goods be touched rejoices that His own be invaded; and He who condemns the rapacity of avarice praises the plunder of faith. Your guests have long been standing before your doors, waiting for the hour and for the host of the table. You are keeping the diners waiting: run with all care, lest they remain fasting any longer, and lest He be roused by the wrong done to them who made them, and who made them poor for your good (Prov. 14:31). For the almighty Lord, dearly beloved, could have made all men equally rich, so that no one should need another: but by the counsel of His infinite goodness the merciful and compassionate Lord has so arranged it as to prove your mind in them. He made the wretched, that He might recognize the merciful. He made the needy, that He might exercise the wealthy. Your brother's poverty is matter for riches for you, if you have regard for the needy and the poor (Ps. 40:2); and do not keep for yourself alone what you have received, for God bestowed on you in this world his share too for this reason, that He might owe you whatever of His gifts you had offered to the needy of your own free affection, and might in turn enrich you on the eternal day out of his share. For through them Christ now receives, and then He will repay on their behalf. For that rich man of the Gospel teaches us from hell, and Eleazarus, no longer a beggar in Abraham's bosom, who, amid that penal want of the burning rich man, abounded in the refreshment of life (Luke 16:24); that example teaches, I say, that an alternation has been allotted to the human race here and there; and that there is to be repaid to the poor there what

Editors' notes and page, col. 347

Footnotes

Scripture references (printed under page 177)

(a) ‹anchor: not visible› · call in col 347

Psal. XV, 2.

Psalm 15:2.

(printed under page 177)

(b) ‹anchor: not visible› · call in col 347

I Tim. II, 4.

1 Timothy 2:4.

(printed under page 177)

Johan. XV, 15.

John 15:15.

(printed under page 177)

(d) ‹anchor: rape regna coelorum› · call in col 347

Matth. XI, 12.

Matthew 11:12.

(printed under page 177)

(e) ‹anchor: pauperes fecit› · call in col 347

Prov. XIV, 31.

Proverbs 14:31.

(printed under page 177)

(f) ‹anchor: egenum et pauperem› · call in col 347

Psal. XL, 2.

Psalm 40:2.

(printed under page 177)

(g) ‹anchor: refrigerio vitae affluebat› · call in col 347

Luc. XVI, 24.

Luke 16:24.

(printed under page 177)

(h) ‹anchor: not visible› · call in col 347 or 348

Johan. VII, 38.

John 7:38 (the verse numeral is unclear on the scan).

(printed under page 177)

(i) ‹anchor: not visible› · call in col 347 or 348

Matth. XXV, 21; Luc. XIX, 17.

Matthew 25:21; Luke 19:17.

(printed under page 177)

(j) ‹anchor: not visible› · call in col 347 or 348

Exod. XXIII, 15.

Exodus 23:15.

(printed under page 177)

(k) ‹anchor: not visible› · call in col 347 or 348

I Tim. VI, 18.

1 Timothy 6:18 (the chapter numeral is unclear on the scan).

(printed under page 177)

(a) ‹anchor: not visible› · call in col 347

Sic emendavimus ex mss. Reg. et Vien. et edit. Chiffl. Alii codd., largius.

So we have corrected it from the Royal and Vienna manuscripts and Chifflet's edition. Other manuscripts have "largius".

(printed under page 177)

(b) ‹anchor: non mendicus› · call in col 347

Ms. Reg., Eleazar. Ita et apud Prudentium Cathemerin. hymn. 10, v. 154. Eleazar in mss. codicibus legi asserit N. Heinsius in notis, indeclinabile nomen, pro Lazarus de quo Lucas in Evangelio c. XVI, v. 19 et seqq. Vide quae diximus de hac voce ad epist. 13 ad Pammach., num. 17.

The Royal manuscript has "Eleazar". So too in Prudentius, Cathemerinon, hymn 10, line 154. N. Heinsius, in his notes, asserts that "Eleazar" is read in the manuscripts, an indeclinable name, for the Lazarus of whom Luke speaks in his Gospel, ch. 16, v. 19 and following. See what we have said of this word at Letter 13, to Pammachius, no. 17.

(printed under page 177)

Page

running head: S. PAULINI NOLANI EPISCOPI
marginal letters: A rum in manibus ejus; B sis invidus et avarus; C convivas moraris; D Per ipsos enim nunc
old-edition numerals: 216 after ut
other: column opens with "rum", the end of "divitiarum" (set whole at the foot of col. 346). Numbered note calls 11–14 and letter calls left out; references from the foot notes read across cols. 347–348. "promtu", "seculo", "Eleazarus" set as printed (foot note (b): Ms. Reg. Eleazar).

PL 61:348

istic videtur negatum: et contra, divites qui pauperibus istic inopes fuerint, nihil de pauperum felicitate capturos; mendicitatemque perpetuam cum abundantia poenarum pro injuria pauperum digna ultione referendam.

seems to be denied them here: and, on the other hand, that the rich who have been needy towards the poor here will gain nothing of the happiness of the poor; and that perpetual beggary, with an abundance of punishments, is to be their return, a fitting vengeance for the wrong done to the poor.

7. Quare ambulate, ut scriptum est, ut filii lucis in lumine, dum lumen habetis; et sic age, Christiane, dum resipiscendi et providendi dies suppetit, ut audire merearis a Domino: Euge, bone serve, quia in paucis fidelis fuisti, supra multa te constituam. Vide igitur, et intende huic verbo, frater, et noli negligere gratiam quae tibi oblata est. Noli descendere vacuus in domum Christi, quae est Ecclesia Dei vivi. De tuis multis vel parva si tribuas, multam tibi reliquorum tuorum adjectionem parasti. Plurimi te exspectant, et in adventum tuum pendent, circumspicientes quando te videant. Tibi impenduntur cunctorum inopum preces et vota debilium. Vide ne tam pios mutare cogantur affectus, et in querelam preces vertant; et adversum te editi gemitus, quos necessitas laborantium, te non miserante, confectis extorserit, feriant et invitent (forte irritent) patrem orphanorum, judicem viduarum, et compassorem pauperum Deum.

7. Wherefore walk, as it is written, as sons of light in the light, while you have the light (John 12:35); and so act, Christian, while the day for coming to your senses and for providing remains, that you may deserve to hear from the Lord: Well done, good servant, because you have been faithful over a few things, I will set you over many (Matt. 25:21; Luke 19:17). See, then, and attend to this word, brother, and do not neglect the grace which has been offered to you. Do not go down empty into the house of Christ (Exod. 23:15), which is the Church of the living God (1 Tim. 3:15). If you give even a little out of your much, you have procured for yourself a great increase of what remains to you. Very many are waiting for you, and hang upon your coming, looking about for when they may see you. To you are directed the prayers of all the needy and the vows of the weak. See that they be not forced to change affections so dutiful, and turn their prayers into complaint; and that the groans uttered against you, which the necessity of those in distress, when you show no pity, has wrung from the worn-out, may not strike and invite (perhaps "provoke") God, the father of orphans, the judge of widows (Ps. 67:6), and the fellow-sufferer of the poor.

8. Cave ipsum te tantummodo ames, si te amas, quia iniquitatis est ista dilectio; et qui diligit iniquitatem, odit, ut scriptum est, animam suam: plenitudo autem legis est dilectio proximi, quod omnis homo homini est germanitate naturae. Parem ergo curam tui et pauperis gere, ut imiteris imitatorem Christi, non tibi, sed aliis utilia curando, ut tui impensius Deo cura sit. Vide enim quanto crimine te superbia aut avaritia discernat ab eo, cui te Deus opere suo junxit. Refice esurientem animam, et non timebis in die malo ab ira superventura. Beatus enim, inquit, qui intelligit super egenum et pauperem, in die malo liberabit eum Dominus. Operare igitur et excole hanc regionem terrae tuae, frater, ut germinet tibi frugem fertilem, plenam adipe frumenti, magno cum fenore centesimum tibi fructum multiplicati seminis afferentem. In hujus vel possessionis vel negotiationis appetitum et studium sancta et salutaris est avaritia: nam talis cupiditas, quae regnum coeleste meretur et bonum perenne desiderat, radix bonorum est. Tales igitur, ut supra dictum est, divitias concupiscite, et hujusmodi possidete patrimonium, quod in centenos fructus vobis creditor pensitet, ut vestros quoque vobiscum bonis perennibus augeatis heredes. Possessio enim haec vere magna et pretiosa est, quae possessorem suum non cumulo seculari onerat, sed reditu ditat aeterno: quae lacte et melle manat, et non de alvearibus neque pecoribus

8. Beware of loving yourself alone, if you love yourself, for that love belongs to iniquity; and he who loves iniquity, as it is written, hates his own soul; but the fullness of the law is love of one's neighbour (Ps. 10:6; Rom. 13:10; Luke 10:36), which every man is to every man by the brotherhood of nature. Take equal care, then, of yourself and of the poor man, that you may imitate the imitator of Christ, by caring for what is profitable not to yourself but to others (1 Cor. 10:33), so that you may be the more earnestly God's care. For see by how great a crime pride or avarice separates you from him to whom God has joined you by His work. Refresh the hungry soul, and you will not fear, in the evil day, the wrath that is to come. For blessed, it says, is he who has regard for the needy and the poor; in the evil day the Lord will deliver him (Tob 4:11; Ps. 40:2). Work, then, and cultivate this region of your land, brother, that it may bring forth for you a fertile crop, full of the fat of wheat, yielding you with great interest a hundredfold fruit of the multiplied seed (Matt. 13:8). For the craving and pursuit of this possession or this trade, avarice is holy and saving: for such a desire, which merits the heavenly kingdom and longs for the everlasting good, is the root of good things. Covet such riches, then, as was said above, and possess a patrimony of this kind, which the creditor may pay out to you in hundredfold fruits, so that you may enrich your heirs too, together with yourselves, with everlasting goods. For this is a possession truly great and precious, which does not burden its possessor with worldly heaps, but enriches him with an eternal return: which flows with milk and honey; and the nectar of sweet liquors, pressed out not from beehives nor from cattle

Editors' notes and page, col. 348

Footnotes

(l) ‹anchor: perum Deum› · call in col 348

Psal. LXVII, 6.

Psalm 67:6.

(printed under page 177)

(m) ‹anchor: dilectio proximi› · call in col 348

Psal. X, 6; Rom. XIII, 10; Luc. X, 36.

Psalm 10:6; Romans 13:10; Luke 10:36.

(printed under page 177)

(n) ‹anchor: Deo cura sit› · call in col 348

I Cor. X, 33.

1 Corinthians 10:33.

(printed under page 177)

(o) ‹anchor: liberabit eum Dominus› · call in col 348

Tob. IV, 11; Psal. XL, 2.

Tobit 4:11; Psalm 40:2.

(printed under page 177)

(p) ‹anchor: fructum ... afferentem› · call in col 348

Matth. XIII, 8.

Matthew 13:8.

Editors' notes (printed under page 177)

Ms. Vien. et edit. Chiffl., penset. Ms. Reg. cum editis quatuor, creditos pensitet.

The Vienna manuscript and Chifflet's edition have "penset"; the Royal manuscript, with four editions, "creditos pensitet".

(printed under page 177)

Page

running head: …ULINI NOLANI EPISCOPI (left part of the running head on col. 347's image: S. PAULINI NOLANI EPISCOPI)
marginal letters: A istic videtur negatum; B spectant, et in adventum; C non tibi, sed aliis utilia; D concupiscite, et hujusmodi
old-edition numerals: 217 after inopes; 218 after pretiosa
other: Last word hyphenated "pecori-" completed as "pecoribus" from the top of col. 349. The editors' inline parenthesis "(forte irritent)" kept as printed, like an [alias] variant. Numbered note calls 15–16 and letter calls left out. "seculari", "fenore" set as printed.

PL 61:349

expressum dulcium nectar liquorum, sed per flumina laeta diffusum suis praebet agricolis.

but poured out through glad rivers, it offers to its husbandmen.

9. Verum, dilectissimi, non solum ut bona aeterna quaeratis, sed ut mala innumera vitare mereamini, praesenti sollicitudine et sedula operatione justitiae providete. Magno enim adjutorio atque praesidio nobis opus est, et multarum atque indeficientium orationum patrociniis indigemus. Adversarius enim noster non quiescit, et in nostrum pervigil hostis interitum obsidet omnes vias nostras, egressusque et aditus omnium diligenter explorat; uniuscujusque vestigiis comes indiscretus (id est inseparabilis; vid. ep. 20, n. 1) affigitur, ac sepes egressibus nostris objicit, et pedibus interserit, ut in plano quoque latentem salebram male cautus offendas. Unde scriptum est: Sunt viae quae videntur hominibus planae, novissima autem earum tendunt in infernum. Quod si securus in plano, neque cautus in lubrico decidas, illico irruit, et lapsum premit; nec parcit omittere, nisi frangat et devoret. Per cuncta igitur cave; dum infers pedem, cuncta circumspice. Ex omnibus enim partibus zabulus imminet, sicut leo paratus ad praedam. Neque ipsi terrae tuae credas, suspenso tibi, immo munito calcandae vestigio: quae peccatum primi patris in universa hominum carne cognoscens, spinis et tribulis, et serpentibus ac bestiis ferax, sententiam Creatoris exsequitur. Multae praeterea nobis in hoc seculo cruces, innumera discrimina, morborum labes, febrium ignes et dolorum tela grassantur in animas, cupiditatum faces accenduntur, ubique praetenti latent laquei, undique stricti horrent gladii, inter insidias et pugnas vita transigitur, et per ignes doloso cineri suppositos ambulamus.

9. But, dearly beloved, not only that you may seek eternal goods, but that you may deserve to avoid innumerable evils, make provision by present care and by the diligent working of justice. For we need great help and protection, and we stand in want of the advocacy of many and unfailing prayers. For our adversary does not rest, and, an enemy ever watchful for our destruction, he besets all our ways (1 Pet. 5:8), and diligently spies out the goings out and comings in of all men; he fastens himself as an undivided companion (that is, inseparable; see Letter 20, no. 1) to the footsteps of each, and sets hedges against our goings out, and puts them in among our feet, so that even on level ground, not taking care, you strike against a hidden roughness. Whence it is written: There are ways which seem level to men, but their ends lead down to hell (Prov. 14:12; 16:25). And if, secure on the level, and not careful on the slippery place, you fall, at once he rushes upon you and presses down the fallen; nor does he forbear to let go, unless he break and devour. Beware, then, in all things; while you set down your foot, look round about at all things. For on every side the devil threatens, as a lion ready for the prey (Ps. 16:12). Do not trust even your own land, which must be trodden with a cautious, or rather a guarded, step: for, knowing the sin of the first father in all the flesh of men, fertile in thorns and thistles (Gen. 3:18), and in serpents and beasts, it carries out the Creator's sentence. Besides, many crosses beset us in this world, countless dangers, the ruin of diseases, the fires of fevers, and the darts of pains rage against our souls, the torches of desires are kindled, everywhere snares lie hidden, stretched out before us, on every side drawn swords bristle; life is passed amid ambushes and battles, and we walk over fires laid beneath a treacherous ash.

10. Igitur priusquam in aliquam tantarum aegritudinum labem casu vel merito actus incurras, festina medico susceptus et carus fieri, ut in tempore necessitatis paratum habeas remedium salutis. Aliud est, quando tu solus oras pro te; et aliud, quando multitudo pro te apud Deum trepidat. Tu taces, et cum taces, illi pro te clamant. Et vident te, et arrident. Inveniunt te, et adsalutant; et egestatis et debilitatis immemores, corpora ipsorum tua sanitate vegetantur, animae tuo aspectu vigescunt. Tu quippe ager illis fertilis, tu fundus es fructuosus; et illi vicissim tibi locuples et pretiosa possessio sunt. Te filiis suis praeferunt, et pro te prius quam de se quisque sollicitus, aut cum sua, aut ante suam salutem

10. Therefore, before you fall, driven by chance or by desert, into some ruin of such great sicknesses, make haste to be received by the physician and to become dear to him, so that in the time of need you may have the remedy of health ready (Ecclus 38:1). It is one thing when you pray for yourself alone; and another, when a multitude is anxious for you before God. You are silent, and while you are silent they cry out for you. And they see you, and smile. They find you, and greet you; and, forgetful of want and weakness, their bodies are quickened by your health, their souls grow strong at the sight of you. For you are a fertile field to them, you are a fruitful estate; and they in turn are a rich and precious possession to you. They prefer you to their own sons, and each, anxious for you before himself, either together with his own salvation or before his own salvation,

Editors' notes and page, col. 349

Footnotes

Scripture references (printed under page 178)

(a) ‹anchor: not visible› · call in col 349

I Pet. V, 8.

1 Peter 5:8.

(printed under page 178)

(b) ‹anchor: not visible› · call in col 349

Prov. XIV, 12, et XVI, 25.

Proverbs 14:12 and 16:25.

(printed under page 178)

Psal. XVI, 12.

Psalm 16:12.

(printed under page 178)

(d) ‹anchor: spinis et tribulis› · call in col 349

Gen. III, 18.

Genesis 3:18.

(printed under page 178)

(e) ‹anchor: remedium salutis› · call in col 349

Eccli. XXXVIII, 1.

Ecclesiasticus (Sirach) 38:1.

(printed under page 178)

(f) ‹anchor: not visible› · call in col 349 or 350

Matth. XXIV, 46.

Matthew 24:46.

(printed under page 178)

(a) ‹anchor: not visible› · call in col 349

Ms. Vien. codex et edit. Chiffl., saepe se gressibus. Melior et verior vulgata lectio quam retinemus. Vide ea quae praecesserunt et subsequuntur.

The Vienna manuscript and Chifflet's edition have "saepe se gressibus". The common reading, which we keep, is better and truer. See what went before and what follows.

(printed under page 178)

(b) ‹anchor: cupiditatum faces› · call in col 349

Ms. Reg. et edit. Chiffl., accedunt, mendose, ut nobis videtur.

The Royal manuscript and Chifflet's edition have "accedunt", wrongly, as it seems to us.

(printed under page 178)

Haec duo verba absunt a ms. codice Vien. et edit. Chifflet.

These two words are missing from the Vienna manuscript and Chifflet's edition.

(printed under page 178)

(d) ‹anchor: not visible› · call in col 349 or 350

Ita editi quatuor cum ms. Vatic. Optima lectio. At quo sensu mss. Reg. et Vien. et edit. Chiffl., et divitiae tuae illius opes paupertati divites sunt? Ms. Reg., paupertatis

So four editions, with the Vatican manuscript. It is the best reading. But in what sense do the Royal and Vienna manuscripts and Chifflet's edition read "et divitiae tuae illius opes paupertati divites sunt"? The Royal manuscript has "paupertatis".

(printed under page 178)

Page

running head: EPISTOLA XXXV.
marginal letters: A bus expressum dulcium; B sima autem earum tendunt; C dantur, ubique praetenti; D Te filiis suis praeferunt
old-edition numerals: 219 after es
other: column opens with "bus", the end of "pecoribus" (set whole at the foot of col. 348). Last word hyphenated "salu-" completed as "salutem" from the top of col. 350. Kept as printed, like an [alias] variant: the editors' inline gloss "(id est inseparabilis; vid. ep. 20, n. 1)". Left out: the cross-reference "(V. not. 178)" after "munito"; numbered note call 17 and letter calls. "zabulus", "seculo", "adsalutant" set as printed.