PL 65 · cols. 352–359

Fulgentius of Ruspe, Letters

Letter VII

11. Quocirca, ut in his bonis quae a Deo accepisti permaneas et proficias; ut nec in via remaneas, nec retro redeas, nec in dexteram sinistramve divertas, quidquid habes bonae voluntatis, vel bonae operationis, Deo assigna, qui dedit, et ipsum humiliter roga ut et conservet et augeat quod donavit. Nihil tibi boni tanquam tuum assignes, ne non accipias quod accipere poteras, et quod acceperas perdas. Detestabilis est enim cordis humani superbia, qua facit homo quod Deus in hominibus damnat; sed illa detestabilior qua sibi tribuit homo quod Deus hominibus donat. Tanto enim deterioris tenetur iste superbiae reus, quanto in melioribus donis existit ingratus. Damnabilis est quis substantia saeculi male utitur, sed damnabilior qui spiritalibus donis superbus effertur.

11. Wherefore, that you may abide and advance in these good things which you have received from God; that you may neither stop on the way, nor go back, nor turn aside to the right or the left, ascribe to God, who gave it, whatever you have of good will or of good working, and ask Him humbly both to keep and to increase what He has given. Ascribe nothing good to yourself as your own, lest you fail to receive what you could have received, and lose what you had received. For detestable is the pride of the human heart by which a man does what God condemns in men; but more detestable is that by which a man attributes to himself what God gives to men. For such a man is held guilty of a worse pride, the more he shows himself ungrateful in better gifts. Damnable is he who uses the substance of the world badly, but more damnable he who is carried away with pride by spiritual gifts.

CAP. IX. Humilitas animi sublimitas est Christiani. — 12. Crescat igitur in te humilitas animi, quae vera est et integra sublimitas Christiani, et tanto magis in te cognosce Dei gratiam crescere, quanto magis tibi humilitatem cordis videris abundare. Quam ut semper habeas, in qua ut semper proficias, cum timore et tremore tuam salutem operare. Nec lectio desit operibus bonis, nec bona opera desint studio lectionis. Bona coram Deo et hominibus provide. Scripturis sanctis studium tui cordis impende; et ibi qui fueris, qui sis, quique debeas esse cognosce. Ad has si humilis et mitis accesseris, ibi profecto invenies, et praevenientem gratiam, qua potest elisus surgere; et comitantem, qua viam recti queat itineris currere; et subsequentem, qua valeat ad regni coelestis beatitudinem pervenire.

CHAPTER IX. Humility of mind is the loftiness of a Christian. — 12. Let humility of mind, then, grow in you, which is the true and whole loftiness of a Christian, and recognize that the grace of God grows in you the more, the more you see humility of heart abound in you. That you may always have it, and that you may always advance in it, work out your salvation with fear and trembling. Let reading not be lacking to good works, nor good works to the study of reading. Provide good things before God and men. Spend the zeal of your heart on the holy Scriptures; and there learn who you were, who you are, and who you ought to be. If you approach them humble and meek, you will surely find there both the prevenient grace by which one who has been dashed down can rise; and the accompanying grace by which he may run the way of the right road; and the subsequent grace by which he may be able to come to the blessedness of the heavenly kingdom.

13. Sanctam multumque in Christo venerabilem matrem vestram, quae tuo spiritali studio Christiana fide et vere materna caritate concordat, sed et venerabilem sororem tibi jam in Christo conjugem tuam, obsecro, salutare digneris. Inseparabilis Trinitas protectione vos virtutis suae custodiat, quod opto domine illustris fili.

13. I beg you to deign to greet your holy mother, much to be venerated in Christ, who is in accord with your spiritual zeal by Christian faith and a truly motherly charity, and also your venerable wife, now a sister to you in Christ. May the inseparable Trinity guard you by the protection of His power, which is my wish, illustrious lord son.

EPISTOLA VII.

LETTER VII.

AD VENANTIAM.

TO VENANTIA.

De recta Poenitentia, et futura retributione.

On right Penance, and the future recompense.

Dominae illustri et merito venerabili filiae VENANTIAE, FULGENTIUS, servorum Christi famulus, in Domino salutem.

To the illustrious lady and deservedly venerable daughter Venantia, Fulgentius, servant of the servants of Christ, greeting in the Lord.

CAPUT I. — 1. Sicut vera lux nullatenus obscuratur, ita nunquam veritas aeterna mentitur. Lux autem et veritas Deus est, de quo scriptum est: Erat lux vera quae illuminat omnem hominem venientem in hunc mundum (Joan. I, 9). Ipsa quoque lux et veritas dicit: Ego sum lux mundi (Joan. VIII, 12). Et rursus de se ait: Ego sum via, veritas, et vita (Joan. XIV, 6). Ipsius vero doctrina monemur, quia arbor bona bonos fructus facit, et quia ex fructibus arbor agnoscitur (Matth. VII, 17); in ipso te, domina illustris et merito venerabilis filia, cum corpore sis

CHAPTER I. — 1. As the true light is in no way darkened, so the eternal truth never lies. Now God is light and truth, of whom it is written: He was the true light which enlightens every man coming into this world (John 1:9). The same light and truth also says: I am the light of the world (John 8:12). And again He says of Himself: I am the way, the truth, and the life (John 14:6). By His teaching we are reminded that a good tree bears good fruit, and that a tree is known from its fruits (Matt. 7:17); in Him, illustrious lady and deservedly venerable daughter, although in body you are

Editors' notes and page, col. 352

Page

running head: [S. FULGENTI]I EPISCOPI RUSPENSIS 352
marginal letters: A ‹11. Quocirca, ut in his bonis›; B ‹bus effertur.›; C ‹ris currere; et subsequentem›; D ‹mino salutem.›
old-edition numerals: 190 after ‹salutem.› (before ‹CAPUT I.›)
other: the CAP. IX heading ends with a raised point in the scan ("Christiani·"), set as a full stop. "via" in John 14:6 shows as "vta" in the soft type; set "via". The text runs on mid-sentence into column 353.

PL 65:353

ignota, jam scio; in ipso tibi, cum sis tam procul constituta, congaudeo.

unknown, I now know; in Him I rejoice with you, though you are placed so far away.

2. Per epistolam siquidem clarissimi filii mei Ju⟨…⟩ mihi propositum simul et studium tuae Christianitatis agnovi, qui mihi gratiam quam tibi largitus est Deus in tantum significare curavit, ut in suis litteris tuae quoque salutationis mihi demonstraret indicium. Hoc procul dubio non fecisses, nisi Christum tota puritate mentis in suis famulis dilexisses, nec incognitum servum tam benigne in Domino salutares, nisi Dominum pio corde gestares. Gratias Deo qui multiplicat gaudium nostrum de caritate fidelium.

2. For through the letter of my most illustrious son Ju[…] I have learned at once your purpose and your zeal in the Christian life; he took care to make known to me the grace which God has bestowed on you, to such a degree that in his letter he showed me also a token of your greeting. Without doubt you would not have done this, had you not loved Christ in His servants with entire purity of mind; nor would you greet an unknown servant so kindly in the Lord, had you not carried the Lord in a devout heart. Thanks be to God, Who multiplies our joy from the charity of the faithful.

CAP. II. — Ipsa (al. Ipse) est caritas quae credentes perducit ad Deum, quia ipsa caritas est Deus. Unde Joannes apostolus dicit: Deus caritas est; et qui manet in caritate, in Deo manet, et Deus in illo manet (I Joan. IV, 16).

CHAPTER II. — It is charity itself (another reading: He Himself) that leads believers to God, because charity itself is God. Hence the apostle John says: God is charity; and he who abides in charity abides in God, and God abides in him (1 John 4:16).

3. Bonum caritatis multiplex contra peccata. — Haec ubi habitare coeperit, non permittit dominari peccatum, sed cooperit multitudinem peccatorum; nec solum praesentia peccata facit vitari, quin etiam praeterita facit omnia relaxari. Hanc superbi contumacesque repudiant qui de peccatorum remissione desperant; et non solum salutis suae curam, miseranda caecitate rejiciunt; quin etiam fideles animas, si pervertere nequeunt, perturbare mortiferis sermonibus non quiescunt: his etenim plerumque, aut peccatorum immanitas, aut aetatis nequiter peractae longaevitas spem salutis adimit, et ad deteriora perpetranda compellit; ita ut in talibus illa sanctae Scripturae sententia compleatur: Peccator cum in profundum malorum venerit, contemnit (Prov. XVIII, 2.3). Et vere malorum profunditas necat, si quos desperatio indulgentiae, detestanda cordis obduratione, praejudicat.

3. The manifold good of charity against sins. — Where this has begun to dwell, it does not allow sin to reign, but covers a multitude of sins; and it not only makes present sins to be avoided, but also causes all past sins to be remitted. This the proud and the stubborn reject, who despair of the remission of sins; and not only do they cast away, in pitiable blindness, the care of their own salvation, but they also do not cease to disturb faithful souls with deadly words, if they cannot pervert them. For in these, as a rule, either the monstrousness of their sins or the length of a life wickedly spent takes away the hope of salvation and drives them on to commit worse things; so that in such men that saying of holy Scripture is fulfilled: The sinner, when he has come into the depth of evils, despises (Prov. 18:3). And truly the depth of evils kills, if despair of pardon, by a detestable hardening of the heart, condemns any in advance.

CAP. III. Nequaquam de Dei misericordia desperandum. — 4. Quis enim non videat quam sit impium quamque sacrilegum, si homini per poenitentiam praeteritorum malorum ad bona converso credatur cujusquam peccati dari non posse remissio? Quid autem aliud his verbis agitur, nisi ut omnipotentis medici manus, ab humanae salutis effectu, desperationis vitio repellatur? Ipse quippe medicus ait: Non indigent qui sani sunt medico, sed qui male habent (Luc. V, 31). Si peritus est medicus noster, omnes potest infirmitates sanare; si misericors est Deus noster, universa potest peccata dimittere. Non est perfecta bonitas, a qua non omnis malitia vincitur, nec est perfecta medicina, cui morbus aliquis incurabilis invenitur. Scriptum vero tenetur in litteris sacris: Sapientiam autem non vincit malitia (Sap. VII, 30), et omnipotentia medici nostri talibus in psalmo sermonibus intimatur: Benedic, anima mea, Dominum, et omnia interiora mea nomen sanctum ejus. Benedic, anima mea, Dominum, et noli oblivisci omnes retributiones ejus. Qui propitius fit omnibus iniquitatibus

CHAPTER III. That one must by no means despair of God's mercy. — 4. For who does not see how impious and how sacrilegious it is, if it is believed that remission of any sin cannot be given to a man who, through penance for past evils, has been converted to good? And what else is achieved by these words, but that the hand of the almighty physician is driven back, by the vice of despair, from bringing about man's salvation? For the Physician Himself says: Those who are well have no need of a physician, but those who are ill (Luke 5:31). If our physician is skilled, He can heal all infirmities; if our God is merciful, He can forgive all sins. That goodness is not perfect by which not every evil is overcome, nor is that medicine perfect for which some disease is found incurable. But it stands written in the sacred writings: But evil does not overcome wisdom (Wis. 7:30); and the omnipotence of our physician is made known in a psalm in such words as these: Bless the Lord, O my soul, and all that is within me, His holy name. Bless the Lord, O my soul, and do not forget all His recompenses. Who becomes propitious to all your iniquities;

Editors' notes and page, col. 353

Footnotes

(a) ‹anchor: si pervertere nequeunt› · call in col 353

Ms. Corb., etsi pervertere queunt, forte nequeunt.

The Corbie manuscript: "even if they can pervert", perhaps (read) "cannot".

(printed under page 182)

(b) ‹anchor: not visible in the page-foot images (the call stands in the psalm quotation running on from col 353, Qui propitius fit…)› · call in col 353 or 354 [not confirmed]

Ms. Corb., cum propitius sit . . . cum Dominus sanat.

The Corbie manuscript: "since he is merciful . . . since the Lord heals".

(printed under page 182)

Page

running head: 353 EPISTOLA V[II ...] (right part of head not in this column's images)
marginal letters: A ‹ignota, jam scio›; B ‹qui manet in caritate›; C ‹Scripturae sententia compleatur›; D ‹omnes potest infirmitates sanare›
old-edition numerals: 191 before ‹CAP. III.›

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tuis; qui sanat omnes languores tuos; qui redimet (al. redimit) de interitu vitam tuam; qui satiat in bonis desiderium tuum; qui coronat te in miseratione et misericordia: renovabitur sicut aquilae (al. aquila) juventus tua (Ps. CII, 1, 2, seq.). Quid ergo nobis putemus remitti non posse, cum propitius sit Dominus omnibus iniquitatibus nostris? aut quid in nobis aestimemus sanari non posse, cum Dominus sanet omnes languores nostros? aut quomodo sanato et justificato indigentiae aliquid relinquitur, cujus in bonis desiderium satiatur? vel quatenus plenae remissionis beneficio potiri non creditur, cui etiam corona in miseratione et misericordia condonatur? Nemo igitur de medico desperans, in infirmitate remaneat; nemo misericordiam Dei minorans, in iniquitatibus contabescat. Apostolus clamat: quia Christus pro impiis mortuus est (Rom. V, 6†). Ipse itidem dicit: Quia Christus Jesus venit in mundum peccatores salvos facere (I Tim. I, 15).

Who heals all your infirmities; Who will redeem (another reading: redeems) your life from destruction; Who satisfies your desire with good things; Who crowns you with compassion and mercy: your youth shall be renewed like the eagle's (another reading: like an eagle) (Ps. 102:1–2 ff.). What then should we think cannot be forgiven us, when the Lord is propitious to all our iniquities? Or what in us should we reckon cannot be healed, when the Lord heals all our infirmities? Or how is anything of want left to one healed and justified, whose desire is satisfied with good things? Or how far is it not believed that he enjoys the benefit of full remission, on whom even a crown is bestowed in compassion and mercy? Let no one, then, despairing of the physician, remain in his infirmity; let no one, belittling the mercy of God, waste away in his iniquities. The Apostle cries: that Christ died for the ungodly (Rom. 5:6). He likewise says: That Christ Jesus came into the world to save sinners (1 Tim. 1:15).

CAP. IV. Peccata etiam post baptismum commissa sunt remissibilia. Multus est ad ignoscendum Deus. — 5. Sed forsitan dicitur illos peccatores posse salvos fieri qui post peccata merentur baptismatis ablutione mundari; deinceps autem pecc⟨a⟩ta quae videtur baptizatus admittere, irremissibilia permanere. Nunquid non baptizatis loquebatur Joannes apostolus, quibus dicebat: Filioli mei, haec scribo vobis, ut non peccetis; et si quis peccaverit, advocatum habemus apud Patrem Jesum Christum justum, et ipse est exoratio pro peccatis nostris (I Joan. II, 1, 2).

CHAPTER IV. Sins committed even after baptism are remissible. God is abundant in pardoning. — 5. But perhaps it is said that those sinners can be saved who after their sins are found worthy to be cleansed by the washing of baptism; but that the sins which a baptized man is seen to commit thereafter remain unforgivable. Was not the apostle John speaking to the baptized, when he said to them: My little children, these things I write to you, that you may not sin; and if anyone has sinned, we have an advocate with the Father, Jesus Christ the just, and He is the propitiation for our sins (1 John 2:1–2).

6. Qualecunque sit ergo peccatum, a Deo quidem potest remitti converso, sed ille sibi remitti non sinit, qui desperando contra se indulgentiae ostium clauserit. Caeterum Veritas non mentitur, quae dixit: Quaerite, et invenietis; petite, et accipietis; pulsate, et aperietur vobis. Omnis enim qui quaerit, invenit (al. inveniet); qui petit, accipit (al. accipiet), et pulsanti aperietur (Matth. VII, 7). Unde et propheta sanctissimus Esaias ad remissionem peccatorum nullatenus desperandam, impios et iniquos hortatur dicens: Quaerite Dominum, dum inveniri potest; invocate eum dum prope est. Derelinquat impius viam suam, et vir iniquus cogitationem suam, et revertatur ad Dominum, et miserebitur ejus; et ad Deum nostrum quia multus est ad ignoscendum (Isa. LV, 6, 7). Relinquat ergo impius viam suam, qua peccat; relinquat iniquus cogitationem suam, qua de pecatorum remissione desperat, et secundum prophetae dictum, convertatur ad Dominum quia multus est ad ignoscendum. In hoc multo nihil deest, in quo et omnipotens misericordia, et omnipotentia misericos est. Tanta est autem et benignitas omnipotentiae, et omnipotentia benignitatis in Deo, ut nihil sit quod nolit aut non possit relaxare converso.

6. Whatever the sin may be, then, it can indeed be forgiven by God to one who has turned back; but he does not allow it to be forgiven him who, by despairing, has shut the door of pardon against himself. For the Truth does not lie, Who said: Seek, and you shall find; ask, and you shall receive; knock, and it shall be opened to you. For everyone who seeks finds (another reading: shall find); he who asks receives (another reading: shall receive), and to him who knocks it shall be opened (Matt. 7:7–8). Hence too the most holy prophet Isaiah exhorts the ungodly and the wicked by no means to despair of the remission of sins, saying: Seek the Lord while He can be found; call upon Him while He is near. Let the ungodly forsake his way, and the unjust man his thoughts, and let him return to the Lord, and He will have mercy on him; and to our God, for He is abundant in pardoning (Isa. 55:6–7). Let the ungodly, then, forsake his way, by which he sins; let the unjust forsake his thought, by which he despairs of the remission of sins; and, according to the prophet's saying, let him turn to the Lord, for He is abundant in pardoning. In this abundance nothing is lacking, in which there is both almighty mercy and merciful omnipotence. And so great in God is both the kindness of His omnipotence and the omnipotence of His kindness, that there is nothing which He would be unwilling or unable to forgive one who has turned back.

CAP. V. Salubris conversio in duobus consistit. Desperatio Judae, poenitentia sine spe. — 7. Salubris

CHAPTER V. Saving conversion consists in two things. The despair of Judas: penance without hope. — 7. Saving

Editors' notes and page, col. 354

Footnotes

Ita ms. Corb. et Ant. juxta græcum Apostoli contextum; at Colon. et Basil. habent in hunc mundum.

So the Corbie manuscript and the Antwerp edition, following the Greek text of the Apostle; but the Cologne and Basel editions have "into this world".

(printed under page 182)

Page

running head: EPISTOLA VII. 354
marginal letters: A ‹quitatibus tuis›; B ‹contabescat. Apostolus clamat›; C ‹6. Qualecunque sit ergo›; D ‹7). Relinquat ergo impius›
old-edition numerals: 192 after ‹quia› (in the Isaiah quotation)

PL 65:355

autem conversio duplici ratione subsistit: si nec poenitentia sperantem, nec spes deserat poenitentem, ac per hoc, si ex toto corde quisquam renuntiet peccato suo, et toto corde spem ponat remissionis in Deo. Etenim nonnunquam aut spem poenitenti homini diabolus adimit, aut speranti poenitentiam tollit: unum dum onerat, comprimit; alterum dum elevat, dejicit. Judas, qui Christum tradidit, peccati sui poenitentiam gessit, sed salutem perdidit, quia indulgentiam npn speravit. Denique sic illo evangelista loquitur: Tunc videns Judas, qui eum tradidit, quia damnatus esset, poenitentia ductus, retulit triginta argenteos principibus sacerdotum, et senioribus dicens: Peccavi tradens sanguinem justum. At illi dixerunt: Quid ad nos? tu videris. Et projectis argenteis in templo, secessit, et abiens, laqueo se suspendit (Matth. XXVII, 3, 4, 5). Digne quidem poenitentiam gessit quia peccavit tradens sanguinem justum, sed ideo sibi fructum poenitentiae denegavit, quia peccatum traditionis suae ipso quem tradiderat diluendum sanguine non speravit.

But saving conversion stands on a twofold ground: if neither penance forsakes the one who hopes, nor hope the one who does penance; and so, if a man renounces his sin with his whole heart, and with his whole heart places his hope of remission in God. For sometimes the devil takes away hope from the penitent man, or takes away penance from the one who hopes: the one he crushes by weighing him down; the other he casts down by lifting him up. Judas, who betrayed Christ, did penance for his sin, but lost salvation, because he did not hope for pardon. Indeed the evangelist speaks thus of him: Then Judas, who betrayed Him, seeing that He was condemned, moved by repentance, brought back the thirty pieces of silver to the chief priests and the elders, saying: I have sinned in betraying innocent blood. But they said: What is that to us? See to it yourself. And casting down the pieces of silver in the temple, he departed, and went and hanged himself with a halter (Matt. 27:3–5). He did penance fittingly, because he had sinned in betraying innocent blood; but he denied himself the fruit of penance for this reason, that he did not hope that the sin of his betrayal was to be washed away by the very blood of Him Whom he had betrayed.

CAP. VI. Spes sine poenitentia vana est praesumptio. — 8. Plerosque sub vana spe indulgentiae in peccatis diabolus tenet, et compellit eos Dei justitiam non metuere, quos inaniter suadet de Dei bonitate gaudere. Tales dicunt, secundum Apostoli objurgationem: Faciamus mala, ut veniant bona; quorum damnatio justa est (Rom. III, 8).

CHAPTER VI. Hope without penance is vain presumption. — 8. Many the devil holds in their sins under a vain hope of pardon, and drives them not to fear the justice of God, whom he persuades to rejoice emptily in the goodness of God. Such men say, according to the Apostle's rebuke: Let us do evil, that good may come; whose condemnation is just (Rom. 3:8).

9. His indiciis evidenter agnoscimus inaniter hominem poenitere, si dum poenitentia geritur, indulgentia desperatur, et frustra indulgentiam sperari sine peccatorum poenitentia; ac per hoc, nec sub spe remissionis debet aliquis peccare securus, nec peccatorum suorum considerans multitudinem, remanere catena desperationis obstrictus. Hortatur enim nos Scriptura sancta, ut peccare jam desinamus, nec desperemus nobis remittenda quae fecimus: dicit quippe: Fili, peccasti; ne adjicias iterum, sed et de praeteris† deprecare, ut tibi dimittantur (Eccli. XXI, 1). Utrumque sancta Scriptura praemonuit, et ostendit quod nec in peccato debeamus remanere, nec de remissione cujuslibet iniquitatis ambigere. Cur enim jubetur ne adjiciamus peccata peccatis, si est in peccato manendum†? aut cur jubetur ut de praeteritis deprecemur ut nobis dimittantur, si sunt aliqua quae deprecantibus dimitti nullatenus possunt? An forsitan temporum cuiquam potest praejudicare longaevitas, ut sicut, peracto tricennali spatio, nullus sinitur legibus humanis ablata repetere, sic legibus divinis, post longa peccandi spatia, non liceat indulgentiam postulare? Absit ut hoc sit in Deo nostro quod in litibus habet humana conditio. Deus enim noster sic est misericors et bonus, sicut infinitus est invictus. Proinde bonitas invicti non vincitur, et infiniti misericordia non finitur.

9. By these signs we plainly recognize that a man repents in vain if, while penance is being done, pardon is despaired of; and that pardon is hoped for in vain without penance for sins. And therefore no one ought to sin in security under the hope of remission, nor, considering the multitude of his sins, to remain bound by the chain of despair. For holy Scripture exhorts us to cease from sinning now, and not to despair that what we have done will be forgiven us; for it says: Son, you have sinned; do not add to it again, but pray also concerning those past, that they may be forgiven you (Ecclus. 21:1). Holy Scripture has given warning of both, and shown that we ought neither to remain in sin nor to doubt the remission of any iniquity whatever. For why are we commanded not to add sins to sins, if one must remain in sin? Or why are we commanded to pray concerning past sins that they may be forgiven us, if there are some which can by no means be forgiven to those who pray? Or can length of time perhaps prejudice anyone's case, so that, just as after the lapse of thirty years no one is permitted by human laws to reclaim what was taken from him, so by divine laws, after long spans of sinning, it should not be lawful to ask for pardon? Far be it that there should be in our God what the human condition has in lawsuits. For our God is as merciful and good as He is infinite and unconquered. Therefore the goodness of the Unconquered is not conquered, and the mercy of the Infinite is not brought to an end.

CAP. VII. Omne tempus praesentis vitae conversioni aptum est. — 10. Denique omne vitae praesentis

CHAPTER VII. Every time of the present life is fit for conversion. — 10. In short, every time of the present life

Editors' notes and page, col. 355

Page

running head: 355 S. FULGENTII EPISCOP[I] (rest of head not in this column's images)
marginal letters: A ‹autem conversio duplici›; B ‹(Matth. XXVII, 3, 4, 5)›; C ‹sine peccatorum poenitentia›; D ‹tan temporum cuiquam potest›
old-edition numerals: 193 before ‹CAP. VII.›

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tempus conversioni demonstrat aptissimum, dicens: Iniquus, si se convertat ab omnibus iniquitatibus suis quas fecit, et custodierit omnia manda mea, et faciat justitiam, et misericordiam, vita vivet, et non morietur. Omnia delicta ejus quaecunque fecit non erunt in memoria. In sua justitia quam fecit vivet. Nunquid voluntate volo mortem peccatoris, dicit Dominus, quam ut avertatur de vita sua mala, et vivere eum? Cum se autem averterit justus a jnstitia sua, et fecerit iniquitatem, secundum omnes iniquitates quas fecit ille iniquus, omnes justitiae ejus quas fecit non erunt in memoria; in dilecto suo quo deliquit, et in peccatis suis quibus peccavit, in ipsis morietur (Ezech. XVIII, 21, 22 et seq.). Et infra dicit: In eo cum convertet se justus a sna justitia, ut faciat delictum, in suo delicto quod fecit, in ipso morietur. Et in eo quod avertatur iniquus ab iniquitate sua quam fecit, ut faciat judicium et justitiam, hic animam suam custodivit, et avertit se ab omnibus iniquitatibus suis quas fecit, vita vivet, et non morietur (Ibid., 24). Utraque sententia vera est, quia utraque divina est, sive justum, cum aversus fuerit a justitia sua, omnes justitias ejus oblivioni tradendas; sive iniquum, cum ab iniquitate fuerit conversus ad justitiam, ipsum salvandum, et omnes iniquitates ejus in memoria non futuras.

it shows to be most fit for conversion, saying: If the wicked man turns himself away from all his iniquities which he has done, and keeps all My commandments, and does justice and mercy, he shall surely live, and shall not die. All his offences which he has committed shall not be remembered. In his justice which he has done he shall live. Is it My will that the sinner should die, says the Lord, and not rather that he should turn from his evil life and live? But when the just man has turned himself away from his justice, and has done iniquity according to all the iniquities which the wicked man did, all his acts of justice which he did shall not be remembered; in the offence by which he offended, and in his sins which he sinned, in them he shall die (Ezek. 18:21–22 ff.). And further on He says: When the just man turns himself from his justice to commit an offence, in the offence which he has done, in it he shall die. And when the wicked man turns away from his iniquity which he has done, to do judgement and justice, he has kept his soul; and he has turned himself away from all his iniquities which he did, he shall surely live, and shall not die (Ezek. 18:26–28). Both sentences are true, because both are divine: on the one hand that the just man, when he has turned away from his justice, has all his acts of justice given over to oblivion; on the other that the wicked man, when he has turned from iniquity to justice, is himself to be saved, and all his iniquities are not to be remembered.

11. Iniquum vero est, si putemus justum quandoque aversum posse damnari: et putemus iniquum quandoque conversum non posse salvari. Justus est Deus et misericors. Sicut ergo potest per justitiam damnare aversum, sic potest per misericordiam semper salvare conversum. Nulla prolixitas temporis, vel aequitati divinae, vel pietati praejudicat. Poenitentia nunquam est apud Deum sera, in cujus conspectu semper pro praesentibus habentur tam praeterita quam futura. Si diuturnitas peccatorum Dei vinceret misericordiam, non in aetate mundi novissima Christus veniret, ut peccata mundi pereuntis auferet, de quo dicit Joannes: Ecce Agnus Dei, ecce qui tollit peccatum mundi (Joan. I, 29), et ipe Salvator de se: Venit enim Filius hominis quaerere et salvare quod perierat (Luc. XIX, 10).

11. But it is wicked if we think that the just man, once he has turned away, can be condemned, and think that the wicked man, once he has turned back, cannot be saved. God is just and merciful. As, then, He can through justice condemn the one who has turned away, so He can through mercy always save the one who has turned back. No length of time prejudices either the divine equity or the divine kindness. Penance is never late with God, in Whose sight things past and things to come are alike always held as present. If the long continuance of sins could overcome the mercy of God, Christ would not have come in the last age of the world to take away the sins of a perishing world, of Whom John says: Behold the Lamb of God, behold Him Who takes away the sin of the world (John 1:29); and the Saviour Himself says of Himself: For the Son of man came to seek and to save what had perished (Luke 19:10).

CAP. VIII. Exemplum misericordiae Dei, ex parabola de Samaritano et Vulnerato. — 12. Samaritanus noster nunquam vulneratum ad stabulum misericorditer impositum jumento perduceret, si aliquod in eo vulnus insanabile judicaret. Nunquam duobus denariis datis, redditurum se quidquid superogaret stabulario spopondisset (Luc. X, 30 et seq.), si supererogationem illam non plenae sanitati praenosceret profuturam. Ut quid enim stabularius aliquid supererogat si est in saucio vulnus quod curari non valeat? Sicut ergo medico nostro nulla est incurabilis plaga, ita nec in aliquo vulnere, nec in aliquo tempore, coelestis potest deficere medicina. Ideo ipse medicus semper se posse converso, salutem donare testatur, dicens: Cum conversus fueris, et ingemueris, salvus eris (Isa. XXX, 15). Propter quod duritiam quorumdam sic per

CHAPTER VIII. An example of God's mercy, from the parable of the Samaritan and the wounded man. — 12. Our Samaritan would never have mercifully set the wounded man on his beast and brought him to the inn, if He had judged any wound in him incurable. Never, when He had given two denarii, would He have promised the innkeeper to repay whatever he spent beyond it (Luke 10:30 ff.), had He not foreknown that this further outlay would serve for full health. For to what end does the innkeeper spend anything further, if there is a wound in the injured man that cannot be cured? As, then, for our physician no blow is incurable, so neither in any wound nor at any time can the heavenly medicine fail. Therefore the Physician Himself testifies that He can always give salvation to one who has turned back, saying: When you have turned back and groaned, you shall be saved (Isa. 30:15). On which account, the hardness of certain men thus through

Editors' notes and page, col. 356

Footnotes

(a) ‹anchor: damnari: et putemus› · call in col 356

Haec verba justum quandoque aversum posse damnari et putemus, aberant ab excusis; restituta sunt ex ms. Corb. sermonis contextu hoc exigente.

These words, "that a righteous man who has at some time turned away can be condemned, and if we think", were missing from the printed copies; they have been restored from the Corbie manuscript, since the run of the passage requires it.

(printed under page 183)

Page

running head: [S. FULGENT]I EPISCOPI RUSPENSIS 356
marginal letters: A ‹sentis tempus conversioni›; B ‹delicto quod fecit, in ipso›; C ‹vel aequitati divinae›; D ‹datis, redditurum se›
old-edition numerals: (none)
other: (Ibid., 24) is printed after the second Ezekiel quotation (In eo cum convertet ... non morietur), which is Ezek. 18:26–28; verse 24 is the end of the first quotation. The English gives 18:26–28.
other: auferet is printed (single r; misprint for auferret), kept as printed. quam futura Si: no stop is visible after futura; the file sets the stop.
other: misprints checked on the page and kept as printed (clearly other letters): manda, jnstitia (a jnstitia sua), dilecto, sna, ipe, superogaret. The first justitiam (et faciat justitiam) is soft and may also print jn; left as justitiam.

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Hieremiam Deus non desinit increpare: Nunquid qui cadit non resurget, aut qui aversus est non revertetur? Quare ergo aversus est populus iste in Hierusalem aversione contentiosa? Induraverunt cervices suas, noluerunt reverti (Jer. VIII, 4, 5). Non punit Deus in peccatore peccata, si peccatoris cervix non fuerit indurata.

through Jeremiah God does not cease to rebuke: Shall not he who falls rise again, or shall not he who has turned away return? Why then has this people in Jerusalem turned away with a stubborn turning away? They have hardened their necks, they would not return (Jer. 8:4–5). God does not punish sins in the sinner, if the sinner's neck has not been hardened.

CAP. IX. Justitia Dei conversos salvat, aversos damnat. — 13. Bonum nobis est igitur, si ad ejus misericordiam confugiamus cujus effugere justitiam non valemus. Ipsa enim justitia Dei talis est, ut aversos damnet, conversos salvet. Propter quod dicit: Convertimini ad me, et salvabo vos (Isa. LIV, 22); semper autem delectatur conversione nostra, nec tempus homini, quandiu in hac vita est, posuit, quo propitiari converso non possit; imo tempus omne praesentis vitae conversioni nostrae cognoscitur deputasse. Beatus enim Petrus dicit: Non tardat Dominus promissum suum, sicut quidam tarditatem existimant, sed patienter fert propter vos, nolens aliquem perire, sed omnes ad poenitentiam converti (II Petr. III, 9).

CHAPTER IX. The justice of God saves those who turn back and condemns those who turn away. — 13. It is good for us, then, to flee for refuge to His mercy, Whose justice we cannot escape. For the very justice of God is such that it condemns those who turn away and saves those who turn back. On which account He says: Turn to Me, and I will save you (Isa. 45:22); and He always delights in our conversion, nor has He set any time for a man, so long as he is in this life, in which He cannot be propitious to him when he turns back; nay rather, He is known to have assigned the whole time of the present life to our conversion. For blessed Peter says: The Lord does not delay His promise, as some reckon delay, but bears patiently for your sake, not willing that anyone should perish, but that all should be turned to penance (2 Pet. 3:9).

CAP. X. Parabola de operariis in vinea. Deus semper delectatur conversione nostra. — 14. Si aliquam aetatem judicaret Dominus conversionis remedio ineptam, non diversis temporibus operarios vocaret ad vineam. In diversitate quippe horarum non incongrue accipitur aetatum diversitas; ita ut aetas puerilis accipiatur in mane, pubertas in tertia, juventus in sexta, gravitas declinantis aetatis in nona et in undecima, senilis aetas ipsa novissima. In quacunque igitur quis aetate vocatus, si benignitatem vocantis Domini non spernat, necesse est denarium vitae perennis accipiat. Neque enim non semper delectatur conversione nostra, de quo nobis clamat Joel propheta: Haec dicit Dominus Deus vester: Convertimini ad me ex toto corde vestro, in jejunio, et in fletu, et in planctu, et disrumpite corda vestra, et non vestimenta vestra, et convertimini ad Dominum Deum vestrum; quia misericors et patiens est, et magnanimis, et multum misericors, et patientiam habens in malis (Joel II, 12 et seq.).

CHAPTER X. The parable of the labourers in the vineyard. God always delights in our conversion. — 14. If the Lord judged any age unfit for the remedy of conversion, He would not call labourers to the vineyard at different times. For in the diversity of the hours the diversity of ages is not unfittingly understood: so that boyhood is understood in the morning, youth at the third hour, young manhood at the sixth, the gravity of declining age at the ninth and the eleventh, and old age itself as the last. In whatever age, then, anyone is called, if he does not spurn the kindness of the Lord Who calls, he must needs receive the denarius of everlasting life. For He does not fail to delight always in our conversion, He of Whom the prophet Joel cries to us: Thus says the Lord your God: Turn to Me with your whole heart, in fasting, and in weeping, and in mourning; and rend your hearts, and not your garments, and turn to the Lord your God; for He is merciful and patient, and great of soul, and very merciful, and having patience with evils (Joel 2:12 ff.).

15. Propter quod apostolus Paulus duritiam cordis increpat in his qui poenitentiam suorum negligunt agere peccatorum; dicit enim: Propter quod inexcusabilis es, o homo omnis qui judicas. In quo enim judicas alterum, te ipsum condemnas; eadem enim agis quae judicas. Scimus autem quoniam judicium Dei est secundum veritatem in eos qui talia agunt. Existimas autem hoc, o homo omnis qui judicas eos qui talia agunt, et facis ea, quia tu effugies judicium Dei? An divitias bonitatis ejus et patientiae et longanimitatis contemnis, ignorans quoniam benignitas Dei ad poenitentiam te adducit? Secundum duritiam autem tuam et impoenitens cor thesaurizas tibi iram in die irae, et revelationis justi judicii Dei, qui reddat unicuique secundum opera sua (Rom. II, 1, 2, et seq.) Alio quoque loco non tam plangit qui peccare graviter videbantur,

15. On which account the apostle Paul rebukes hardness of heart in those who neglect to do penance for their sins; for he says: Wherefore you are without excuse, O man, whoever you are who judge. For in that in which you judge another, you condemn yourself; for you do the same things that you judge. For we know that the judgement of God is according to truth against those who do such things. And do you think this, O man, whoever you are who judge those who do such things and do them yourself, that you will escape the judgement of God? Or do you despise the riches of His goodness and patience and long-suffering, not knowing that the kindness of God leads you to penance? But according to your hardness and impenitent heart you treasure up for yourself wrath on the day of wrath and of the revelation of the just judgement of God, Who will render to each according to his works (Rom. 2:1–6). In another place too he does not so much lament those who are seen to sin gravely

Editors' notes and page, col. 357

Page

running head: 357 EPISTOLA V[II] (rest of head not in this column's images)
marginal letters: A ‹Hieremiam Deus non desinit›; B ‹tiari converso non possit›; C ‹cunque igitur quis aetate vocatus›; D ‹cas alterum, te ipsum condemnas›
old-edition numerals: 194 after ‹Non›

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quam eos qui peccatorum suorum poenitentiam gerere noluerunt. Denique dicit Corinthiis: Ne iterum cum venero, humiliet me Deus apud vos, et lugeam multos ex his qui ante peccaverunt, et non egerunt poenitentiam super immunditia, et fornicatione, et impudicitia, quam gesserunt (II Cor. XII, 21). Nec immerito luget Apostolus qui poenitentiam non agunt†; scit enim plus esse gaudii coram angelis Dei super uno peccatore poenitentiam agente, quam super nonaginta novem justis quibus non est opus poenitentia (Luc. XV, 7). Digne igitur illos pro impoenitentia cordis luget beatus Apostolus, pro quibus non gaudet angelicus chorus.

as those who have refused to do penance for their sins. Indeed he says to the Corinthians: Lest, when I come again, God humble me among you, and I mourn for many of those who sinned before and have not done penance for the uncleanness and fornication and lewdness which they committed (2 Cor. 12:21). Not without cause does the Apostle mourn those who do not do penance; for he knows that there is more joy before the angels of God over one sinner doing penance than over ninety-nine just who have no need of penance (Luke 15:7). Fittingly, then, does the blessed Apostle mourn for their impenitence of heart those over whom the angelic choir does not rejoice.

CAP. XI. Variis modis nos ad poenitentiam vocat Deus. — 16. Benignitas ergo Dei ad poenitentiam nos adducit, ideo nos tribulationibus affligit, infirmitatibus corripit, angustiis erudit, ut qui in sanitate corporis peccavimus, in infirmitate a peccatis abstinere discamus: qui in laetitia misericordiam Dei contempsimus, correpti flagello tristitiae justitiam ipsius formidemus. Ita fit, ut qui nobis, abutendo sanitate, infirmitatem peperimus, per infirmitatem sanitatis beneficia reparemus, et qui per laetitiam in tribulationes incidimus, per tribulationes ad laetitiam recurramus. Denique magis erga nos dilectionem Dei flagellis et correptionibus Scriptura sancta testatur ostendi; dicit enim: Fili, ne deficias in disciplina Domini, neque fatigeris cum ab eo increparis; quem enim diligit Dominus, corripit; flagellat autem omnem filium quem recipit (Prov. III, 11).

CHAPTER XI. God calls us to penance in various ways. — 16. The kindness of God, then, leads us to penance; for this reason He afflicts us with tribulations, chastises us with infirmities, instructs us with hardships, so that we who sinned in health of body may learn in infirmity to abstain from sins; that we who despised the mercy of God in gladness may, chastised by the scourge of sorrow, fear His justice. So it comes about that we who, by abusing health, brought infirmity upon ourselves, may recover through infirmity the benefits of health; and that we who through gladness fell into tribulations may run back through tribulations to gladness. In short, holy Scripture testifies that God's love towards us is shown rather by scourges and chastisements; for it says: Son, do not fail in the discipline of the Lord, nor be wearied when you are rebuked by Him; for whom the Lord loves He chastises, and He scourges every son whom He receives (Prov. 3:11–12).

CAP. XII. — Sed et ipse Salvator illos se dicit amare quos arguit: Ego, inquiens, quos amo arguo et castigo (Apoc. III, 19). Et apostolorum doctrina praedicare non cessat, quia oportet nos per multas tribulationes introire in regnum Dei (Act. XIV, 21). Ipse quoque Dominus arctam viam et angustam dicit esse portam, quae ducit ad vitam.

CHAPTER XII. — But the Saviour Himself too says that He loves those whom He reproves: Those whom I love, He says, I reprove and chastise (Rev. 3:19). And the teaching of the apostles does not cease to proclaim that we must enter the kingdom of God through many tribulations (Acts 14:21). The Lord Himself also says that the way is narrow and the gate strait which leads to life.

17. Ut autem noverimus illos qui gaudiis temporalibus oblectantur, et jussa divina contemnunt, aeternis ignibus concremandos, illos vero qui mala temporalia cum timore Dei patienter tolerant aeterna quiete potituros; attendamus divitem purpuratum, et pauperem Lazarum, illum post epulas flammis perennibus traditum, istum post aerumnas in aeterna sinus Abrahae quiete securum: ubi cum stillam dives ardens digito beati pauperis linguae suae posceret irrorari, haec ad eum beati Abrahae protinus est directa responsio: Fili, recordare quia recepisti bona in vita tua, et Lazarus similiter mala; nunc autem tu cruciaris, hic vero requiescit (Luc. XVI†, 25). Non fuit alia causa qua dives poenas lueret, et pauper gaudio poti⁠retur ac requie, nisi quia ille bona recepit in vita sua, hic autem mala.

17. But that we may know that those who take delight in temporal joys and despise the divine commands are to be burned with eternal fires, while those who patiently endure temporal evils with the fear of God are to enjoy eternal rest, let us consider the rich man clothed in purple and the poor man Lazarus: the one, after his banquets, handed over to everlasting flames; the other, after his hardships, secure in the eternal rest of Abraham's bosom. There, when the rich man, burning, begged that his tongue be moistened with a drop from the finger of the blessed poor man, this answer of blessed Abraham was at once directed to him: Son, remember that you received good things in your life, and Lazarus likewise evil things; but now you are tormented, and he is at rest (Luke 16:25). There was no other reason why the rich man should pay the penalty, and the poor man enjoy joy and rest, except that the one received good things in his life, and the other evil things.

CAP. XIII. Non idem est bona praesentis vitae habere et recipere. — 18. Non omnes autem qui bona praesentis vitae habent, bona praesentis vitae recipiunt, nec omnes qui mala hujus vitae patiuntur, mala hujus

CHAPTER XIII. To have the good things of the present life and to receive them are not the same. — 18. Yet not all who have the good things of the present life receive the good things of the present life; nor do all who suffer the evils of this life [receive] the evils of this

Editors' notes and page, col. 358

Footnotes

(a) ‹anchor: ad lætitiam recurramus› · call in col 358

In ms. Corb. adduntur hic verba hæc, ausculta o peccator, et gaude, verum nec leguntur in excusis, nec quidquam ad sensum conferre videntur.

In the Corbie manuscript these words are added here: "listen, O sinner, and rejoice"; but they are not read in the printed copies, and they seem to contribute nothing to the sense.

(printed under page 184)

Page

running head: [EP]ISTOLA VII. 358
marginal letters: A ‹bantur, quam eos qui›; B ‹tiam nos adducit›; C ‹CAP. XII. — Sed et ipse›; D ‹ardens digito beati›
old-edition numerals: 195 before ‹CAP. XI.›

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vitae recipiunt: sed illi recipiunt bona in vita sua, qui in gaudio et deliciis vitae praesentis exsultant, et in eo se beatos credunt, quod se nulla concuti adversitate conspiciunt: illi autem mala recipiunt in vita sua, qui pressuras et tribulationes praesentis vitae cum timore Dei tolerant, et corde contrito et humiliato, non temporalia gaudia, sed aeterna suspirant; nec transitura bona, sed permansura desiderant.

life receive them. But those receive good things in their life who exult in the joy and delights of the present life, and believe themselves blessed in this, that they see themselves shaken by no adversity; while those receive evil things in their life who bear the pressures and tribulations of the present life with the fear of God, and with a contrite and humbled heart sigh not for temporal joys but for eternal ones, and desire not goods that will pass away but goods that will endure.

19. Denique illis qui in bonis praesentium rerum volunt habere laetitiam, dicit psalmus: Filii hominum, usquequo graves corde; utquid diligitis vanitatem et quaeritis mendacium (Psal. IV, 3)? et alio loco: Nolite sperare in iniquitate, et in rapina nolite concupiscere. Divitiae si affluant, nolite cor apponere (Psal. LXI, 11). Tales etiam beatus Jacobus increpare non cessat, dicens: Agite nunc, divites, plorate, ululantes in miseriis quae advenient vobis. Divitiae vestrae putrefactae sunt, et vestimenta vestra a tineis comesta sunt. Aurum et argentum vestrum aeruginavit, et aerugo eorum in testimonium vobis erit, et manducabit carnes vestras sicut ignis. Thezaurizastis in novissimis diebus. Ecce merces operarium qui messuerunt regiones vestras, quae fraudata est a vobis, clamat, et clamor eorum in aures Domini Sabaoth introivit. Epulati estis super terram, et luxuriis enutristis corda vestra (Jac. V, 1 et seq.). Talium quoque risum et gaudium in luctum converti praecepit et moerorem, dicens: Emundate manus, peccatores, et purificate corda duplices animo; miseri estote, et lugete, et plorate. Risus vester in luctum convertatur, et gaudium in moerorem. Humiliamini in conspectu Domini, et exaltabit vos (Jac. IV, 8, 9).

19. Indeed to those who wish to have their gladness in the goods of present things the psalm says: Sons of men, how long will you be heavy of heart; why do you love vanity and seek after a lie (Ps. 4:3)? And in another place: Do not hope in iniquity, and do not covet in robbery. If riches abound, do not set your heart upon them (Ps. 61:11). Such men too blessed James does not cease to rebuke, saying: Come now, you rich, weep, howling in the miseries that will come upon you. Your riches have rotted, and your garments have been eaten by moths. Your gold and silver have rusted, and their rust will be a testimony against you, and will eat your flesh like fire. You have heaped up treasure in the last days. Behold, the wages of the labourers who reaped your fields, which have been kept back by you, cry out, and their cry has entered into the ears of the Lord of Sabaoth. You have feasted upon the earth, and in luxuries you have nourished your hearts (Jas. 5:1 ff.). He commanded also that the laughter and joy of such men be turned into mourning and grief, saying: Cleanse your hands, you sinners, and purify your hearts, you double-minded; be wretched, and mourn, and weep. Let your laughter be turned into mourning, and your joy into grief. Humble yourselves in the sight of the Lord, and He will exalt you (Jas. 4:8–10).

CAP. XIV. Retributione futura nec boni nec mali privabuntur. — 20. Neque vero putemus tristitiam humilium, et laetitiam superborum, luctum piorum, et gaudium impiorum, futura posse retributione privari. Manet utriusque (al. utrisque) condigna merces, divino reddenda judicio, quam judex ipse tali cognoscitur decrevisse sententia: Vae vobis, qui saturati estis, quia esurietis: vae vobis qui ridetis nunc, quia lugebitis et flebitis. Beati qui nunc esuritis, quia saturabimini. Beati qui nunc fletis, quia ridebitis. Beati qui lugent, quoniam ipsi consolabuntur (Luc. VI, 25; Matth. V, 5). Tales etiam David semina quidem dicit in fletibus jacere, nec tamen silet cum gaudio et exsultatione messuros; sic enim ait: « Qui seminant in lacrymis, in gaudio metent. Euntes ibant et flebant, mittentes semina sua. Venientes autem venient in exsultatione, portantes manipulos suos » (Psal. CXXV, 5). Talibus etiam nunc asserit Dominum propinquare, dicens: « Prope est Dominus his qui tribulato sunt corde, et humiles spiritu salvos faciet » (Psal. XXXIII, 19). In tantum vero prodest tribulatio Christianis, ut per hanc spiritus noster Deo sacrificium fiat. Scriptum

CHAPTER XIV. Neither the good nor the wicked will be deprived of the future recompense. — 20. Let us not think that the sorrow of the humble and the gladness of the proud, the mourning of the godly and the joy of the ungodly, can be deprived of the future recompense. A fitting reward awaits each of them (another reading: awaits both), to be rendered by the divine judgement, which the Judge Himself is known to have decreed in this sentence: Woe to you who are filled, for you shall hunger; woe to you who laugh now, for you shall mourn and weep. Blessed are you who hunger now, for you shall be filled. Blessed are you who weep now, for you shall laugh. Blessed are they who mourn, for they shall be comforted (Luke 6:21, 25; Matt. 5:5). Such men too David says lie in weeping as seeds, yet he is not silent that they will reap with joy and exultation; for thus he speaks: "Those who sow in tears shall reap in joy. Going they went and wept, casting their seeds. But coming they shall come with exultation, carrying their sheaves" (Ps. 125:5–6). To such he declares that the Lord draws near even now, saying: "The Lord is near to those who are of a troubled heart, and He will save the humble in spirit" (Ps. 33:19). So far indeed does tribulation profit Christians, that through it our spirit becomes a sacrifice to God. It is written

Editors' notes and page, col. 359

Footnotes

(a) ‹anchor: not visible in the page-foot images (the call stands higher on the page)› · call in col 359 or 360 [not confirmed]

Editi, Nolite sperare iniquitatem.

The printed editions: "Do not hope in iniquity".

(printed under page 185)