PL 54 · cols. 253–256

Leo the Great, Sermons

Sermon XXXVI

amicitias cum sanctis angelis; intrate in civitatem Dei, cujus nobis spondetur inhabitatio, et patriarchis, prophetis, apostolis, martyribusque sociamini. Unde illi gaudent, inde gaudete. Horum divitias concupiscite, et per bonam aemulationem ipsorum ambite suffragia. Cum quibus enim nobis fuerit consortium devotionis erit et communio dignitatis.

[…] friendships with the holy angels; enter into the city of God, whose indwelling is promised to us, and join the company of the patriarchs, prophets, apostles and martyrs. Rejoice in that in which they rejoice. Covet their riches, and by a good emulation seek their support. For those with whom we have had a fellowship of devotion will also share with us a communion of dignity.

Dum itaque tempus vobis ad mandata Dei exsequenda conceditur, glorificate Deum in corpore vestro (I Cor. VI, 20), et lucete, dilectissimi, sicut luminaria in hoc mundo (Pilip. II, 15). Sint lucernae mentium vestrarum semper ardentes, et nihil resideat vestris in cordibus tenebrosum (Luc. XI, 35): quoniam, sicut ait Apostolus, fuistis aliquando tenebrae, nunc autem lux in Domino, ut filii lucis ambulate (Ephes. V, 8); impleanturque in vobis quae in trium magorum imagine praecesserunt; et sic luceat lumen vestrum coram hominibus, ut videntes opera vestra bona, magnificent Patrem vestrum qui in coelis est (Matth. V, 16). Sicut enim magnum peccatum est, cum inter gentes propter malos Christianos nomen Domini blasphematur, ita magnum pietatis est meritum, cum eidem in sancta servorum suorum conversatione benedicitur: cui est honor et gloria in saecula saeculorum. Amen.

So while time is granted you for carrying out the commandments of God, glorify God in your body (1 Cor. 6:20), and shine, dearly beloved, as lights in this world (Phil. 2:15). Let the lamps of your minds be always burning, and let nothing dark remain in your hearts (Luke 11:35): for, as the Apostle says, you were once darkness, but now you are light in the Lord; walk as children of light (Eph. 5:8); and let there be fulfilled in you what went before in the figure of the three magi; and so let your light shine before men, that seeing your good works they may magnify your Father Who is in heaven (Matt. 5:16). For just as it is a great sin when the name of the Lord is blasphemed among the gentiles because of bad Christians, so it is a great merit of piety when He is blessed in the holy conduct of His servants: to Whom is honour and glory for ever and ever. Amen.

SERMO XXXVI [Al. XXXV].

SERMON XXXVI [Al. XXXV].

In Epiphaniae solemnitate VI.

On the Solemnity of the Epiphany, VI.

CAP. I. — Dies, dilectissimi, quo primum gentibus Salvator mundi Christus apparuit, sacro nobis honore venerandus est; et illa hodie cordibus nostris concipienda sunt gaudia, quae in trium magorum fuere pectoribus, quando Regem coeli et terrae signo et ductu novi sideris incitati, quem crediderant promissum, adoravere conspicuum. Neque enim ita ille

Chapter I. — The day, dearly beloved, on which Christ, the Saviour of the world, first appeared to the gentiles is to be venerated by us with sacred honour; and today those joys are to be conceived in our hearts which were in the breasts of the three magi when, stirred by the sign and guidance of a new star, they adored, now before their eyes, the King of heaven and earth Whom they had believed to be promised. For not in such a way did that […]

Editors' notes and page, col. 253

Footnotes

(a) ‹spondetur› · printed under col 253

Ita potiores codices. Al., habitatio. Paulo post, ad ipsorum ambite suffragia, in mss. S. Petri et in Vat. collect. 5,

So the weightier codices. Others: "habitatio". A little after, "ad ipsorum ambite suffragia" in the manuscripts of St Peter's and in the Vatican [codex] of collection 5.

(b) ‹Cum quibus enim› · printed under col 253

Editi ante Quesnellum, vobis. Istius lectionem, quam retiniumus, approbant codd. S. Petri.

The editions before Quesnel: "vobis". His reading, which we have kept, the codices of St Peter's approve.

Verba, ut filii lucis ambulate, desunt in duobus mss. Vat. et in prima editione.

The words "ut filii lucis ambulate" are missing in two Vatican manuscripts and in the first edition.

(d) ‹In Epiphaniae solemnitate VI.› (call before the sub-caption) · printed under col 253

Codd. S. Petri: In octava Epiphaniae.

The codices of St Peter's: "In octava Epiphaniae" [On the octave of the Epiphany].

(e) ‹venerandus est;› · printed under col 253

Unus cod. S. Petri, et alius. Vat., et illa nobis hodie concipienda sunt gauda, quae in trium magorum fuere mentibus. Aliquot alii codd. habent pariter, mentibus. Dein, pro signo et ductu, unus Vat. codex habet signo educto.

One codex of St Peter's, and another, Vatican, one: "et illa nobis hodie concipienda sunt gaudia, quae in trium magorum fuere mentibus". Several other codices likewise have "mentibus". Then, for "signo et ductu", one Vatican codex has "signo educto".

Editors' prose

Synopsis. — I. Mysteria semper honoranda; quae et virtute remanent et adhuc in Ecclesia adimplentur. Gratia intus operatur quod exterius stella significat. Quomodo munera eadem offeruntur a fidelibus. — II. Adhuc diabolus Herodis personam gerit, in Judaeis invidiam, in haereticis fallaciam, in paganis saevitiam exercens. Sed et Christus per charitatem triumphat in suis membris. — III. Persecutionibus crevit Ecclesia. Gloria principum Christo servire. Timenda in pace Ecclesiae cupiditatum persecutio, quibus daemon colitur, non minus quam sacrificiis. — IV. Poenitendum, dum poenitentiae locus est: nec difficultati cedendum, sed orandus Deus, qui dat unde petatur, et dat quod petitur.

Synopsis. — I. The mysteries are always to be honoured; they both remain in power and are still being fulfilled in the Church. Grace works within what the star signifies without. How the same gifts are offered by the faithful. — II. The devil still plays the part of Herod, exercising envy in the Jews, deceit in the heretics, savagery in the pagans. But Christ too triumphs through charity in His members. — III. The Church has grown through persecutions. It is the glory of princes to serve Christ. In the Church's peace the persecution of the desires is to be feared, by which the demon is worshipped no less than by sacrifices. — IV. We must repent while there is room for repentance: nor must we yield to difficulty, but pray to God, Who gives the means to ask and gives what is asked.

Page

running head: 253 SERMO XXXVI. (printed across the page with 254)
marginal letters: A ‹firmate amicitias›; B ‹late (Ephes. V, 8)›; C ‹daeis invidiam› (in the synopsis); D ‹ad ipsorum ambite› (in the footnotes, note (a))
old-edition numerals: 132 before the caption ‹SERMO XXXVI›
signature: none
other: col opens with the tail of Con-|firmate, set whole at the end of col 252; the caption SERMO XXXVI [Al. XXXV]. / In Epiphaniae solemnitate VI. and the synopsis are printed within this column; notes (f)–(h), whose calls stand in col 254, are printed under this column and are set in n254

PL 54:254

emensus est dies, ut virtus operis, quae tunc est revelata, transierit, nihilque ad nos nisi rei gestae fama pervenerit, quam fides susciperet, et memoria celebraret; cum multiplicato munere Dei, etiam quotidie nostra experiantur tempora, quidquid illa habuere primordia. Quamvis ergo narratio evangelicae lectionis illos proprie recenseat dies in quibus tres viri, quos nec prophetica praedicatio docuerat, nec testificatio legis instruxerat, ad cognoscendum Deum a remotissima Orientis parte venerunt; hoc idem tamen et manifestius nunc et copiosius fieri in omnium vocatum illuminatione perspicimus, quoniam impletur prophetia Isaiae dicentis: Revelavit Dominus brachium sanctum suum in conspectu omnium gentium (Isai. LII, 10); et Viderunt omnes gentes terrae salutem, quae a Domino Deo nostro est (Ibid.); et iterum: Et quibus non est annuntiatum de eo videbunt; et qui non audierunt intelligent (Ibid., 15). Unde cum homines mundanae sapientiae deditos, et a Jesu Christi confessione longinquos, de profundo erroris sui educi, et ad agnitionem veri luminis cernimus advocari, divinae procul dubio gratiae splendor operatur; et quidquid in cordibus tenebrosis novae lucis apparet, de ejusdem stellae radiis micat: ut mentes quas suo fulgore contigerit, et miraculo moveat, et ad Deum adorandum praeeundo perducat.

[…] day pass that the power of the work which was then revealed has passed away, and nothing has come down to us but the report of the deed, for faith to receive and memory to celebrate; for, as the gift of God is multiplied, our own times too experience daily whatever those beginnings held. Although, then, the narrative of the gospel reading properly recounts those days on which three men, whom neither prophetic preaching had taught nor the testimony of the law instructed, came from the remotest part of the East to know God, yet we see this same thing happening now both more manifestly and more abundantly in the enlightenment of all who are called, since the prophecy of Isaiah is fulfilled, who says: The Lord has laid bare His holy arm in the sight of all the nations (Isa. 52:10); and: All the nations of the earth have seen the salvation which is from the Lord our God (ibid.); and again: Those to whom it was not announced concerning Him shall see; and those who have not heard shall understand (ibid., 15). Hence when we see men given over to worldly wisdom, and far from the confession of Jesus Christ, led out from the depth of their error and called to the knowledge of the true light, it is without doubt the splendour of divine grace that is at work; and whatever of new light appears in darkened hearts gleams from the rays of that same star: so that the minds it has touched with its brightness it both moves by the miracle and, going before them, leads to the adoration of God.

Si autem sollicito intellectu velimus aspicere, quomodo etiam triplex illa species munerum ad omnibus qui ad Christum gressu fidei veniunt offeratur, nonne in cordibus recte credentium eadem celebratur oblatio? Aurum etenim de thesauro animi sui promit, qui Christum regem universitatis agnoscit; myrrham offert, qui Unigenitum Dei credit veram sibi hominis uniisse naturam; et quodam eum thure veneratur, qui in nullo ipsum paternae majestati imparem confitetur.

But if we would consider with careful understanding how that threefold kind of gifts too is offered by all who come to Christ with the step of faith, is not the same offering celebrated in the hearts of those who believe rightly? For he brings forth gold from the treasury of his soul who acknowledges Christ as King of the universe; he offers myrrh who believes that the Only-begotten of God has united to Himself the true nature of man; and he venerates Him with a kind of frankincense who confesses Him in no way unequal to the Father's majesty.

CAP. II. — His comparationibus, dilectissimi, prudenter inspectis, invenimus etiam Herodis non deesse personam, cujus ipse diabolus, sicut tunc fuit occultus incentor, ita nunc quoque indefessus est imitator. Cruciatur enim vocatione omnium gentium, et quotidiana potestatis suae destructione torquetur, dolens ubique se deseri, et verum Regem in locis omnibus adorari. Parat fraudes, fingit consensiones, erumpit in caedes, et ut reliquiis eorum

Chapter II. — When these comparisons have been prudently examined, dearly beloved, we find that the person of Herod too is not lacking, of whom the devil himself, as he was then the hidden instigator, so now also is the tireless imitator. For he is tormented by the calling of all the nations, and racked by the daily destruction of his power, grieving that he is everywhere forsaken and that the true King is adored in all places. He prepares frauds, contrives collusions, bursts out into slaughter, and, so that […] the remnants of those […]

Editors' notes and page, col. 254

Footnotes

(f) ‹quam fides› · printed under col 253

Mss. S. Petri, susceperit, et memoria celebraverit.

The manuscripts of St Peter's: "susceperit, et memoria celebraverit".

(g) ‹(Isai. LII, 10); et› · printed under col 253

Videbunt in iisdem duobus mss. S. Petri, Padilir, et alio Veron., qui pro gentes, habet fines.

"Videbunt" in the same two manuscripts of St Peter's, the Padolirone one, and another, of Verona, which has "fines" for "gentes".

(h) ‹Unde cum› · printed under col 253, running over to col 254

His insertum erat in editis verbum cernimus, quod auctoritate mss. S. Petri, Padiliron. ac Veronen. et duorum Vat. melius transtulimus ante verbum advocari. Dein, educi pro reduci a Quesnello scriptum invenimus in iisdem codicibus.

Here the word "cernimus" had been inserted in the editions, which, on the authority of the manuscripts of St Peter's, of Padolirone and of Verona and of two Vatican ones, we have better moved to before the word "advocari". Then we found "educi", for Quesnel's "reduci", written in the same codices.

(i) ‹ipsum paternae› · printed under col 254

Quinque codd., majestatis.

Five codices: "majestatis".

(j) ‹His comparationibus, dilectissimi,› · printed under col 254

Ms. Bon. et prima editio, diligenter.

The Bologna manuscript and the first edition: "diligenter".

(k) ‹Cruciatur enim vocatione› · printed under col 254

Vocem omnium adjecimus ope mss. S. Petri, Paddiliron. et Veron., nec non praestantiorum collectionum. Sic etiam inscribuntur libri sub hanc aetatem scripti de Vocatione omnium gentium, cuicumque tribuendi credantur.

We have added the word "omnium" with the help of the manuscripts of St Peter's, of Padolirone and of Verona, and also of the more excellent collections. So too are entitled the books On the Calling of All Nations, written about this time, to whomever they are thought to be ascribed.

(l) ‹Parat fraudes, fingit› · printed under col 254, running over to col 255

Editi et aliquot inferioris meriti cadices, dissensiones; sed aptior lectio, consensiones, quae legitur in uno ms. S. Petri et alio Vat., in Veronen., Padiliron. et in Casinensi; cui affinior est lectio caeteroquin corrupta alterius ms. S. Petri, alius Vat. et mss. collect. 2, confectiones. Fraude enim finguntur non dissentiones seu inimicitiae, sed consensiones amicae, ut erumpatur in caedes. Paulo post, pro reliquiis eorum, quos, duo mss. S. Petri et prima editio, reliquis, quos. Unus Vat., reliquiis quos.

The editions and some codices of inferior merit: "dissensiones"; but the more fitting reading is "consensiones", which is read in one manuscript of St Peter's and another Vatican one, in the Verona, the Padolirone and the Monte Cassino one; closer to it is the reading, otherwise corrupt, of the other manuscript of St Peter's, another Vatican one and the manuscripts of collection 2: "confectiones". For what is contrived by fraud is not disagreements or enmities but friendly collusions, so that there may be an outbreak into slaughter. A little after, for "reliquiis eorum, quos", two manuscripts of St Peter's and the first edition: "reliquis, quos". One Vatican one: "reliquiis quos".

Page

running head: SERMO XXXVI. 254 (printed across the page with 253)
marginal letters: A ‹emensus est dies›; B ‹terrae salutem›; C ‹Christum regem universitatis›; D ‹nen. et duorum Vat.› (in the footnotes)
old-edition numerals: 133 before ‹iterum›
signature: none
other: none

PL 54:255

quos adhuc fallit utatur, invidia uritur in Judaeis, simulatione insidiatur in haereticis, saevitia accenditur in paganis. Videt enim insuperabilem esse potentiam Regis aeterni, cujus mors ipsius vim mortis exstinxerit; et ideo totam nocendi artem in eos qui vero regi famulantur, armavit; alios per inflationem scientiae legalis obdurans, alios per falsae fidei commenta depravans, alios vero in furorem persecutionis instigans. Sed hanc Herodis istius rabiem ille vincit et destruit, qui etiam parvulos martyrii gloria coronavit: et fidelibus suis tam invictam indidit charitatem, ut Apostoli verbis audeant dicere: Quis nos separabit a charitate Christi? tribulatio? an angustia? an persecutio? an fames? an nuditas? an periculum? an gladius? sicut scriptum est: Quia propter te mortificamur tota die, aestimati sumus sicut oves occisionis, Sed in his omnibus superamus propter eum qui dilexit nos (Rom. VIII, 35; Ps. XLIII, 22).

[…] whom he still deceives he may make use of, he burns with envy in the Jews, lies in wait with dissimulation in the heretics, is inflamed with savagery in the pagans. For he sees that the power of the eternal King is unconquerable, Whose own death has extinguished the might of death; and therefore he has armed his whole art of harming against those who serve the true King: hardening some through the conceit of their knowledge of the law, depraving others through the fabrications of a false faith, and goading others on into the fury of persecution. But this rage of this Herod He conquers and destroys Who crowned even little children with the glory of martyrdom, and has put into His faithful a charity so unconquered that they dare to say in the words of the Apostle: Who shall separate us from the charity of Christ? Tribulation? or distress? or persecution? or famine? or nakedness? or peril? or the sword? As it is written: For Thy sake we are put to death all the day long, we are counted as sheep for the slaughter. But in all these things we overcome because of Him Who has loved us (Rom. 8:35; Ps. 43:22).

CAP. III. — Hanc fortitudinem, dilectissimi, non illis tantum temporibus necessariam fuisse credimus quibus reges mundi et omnes saeculi potestates cruenta impietate in Dei populum saeviebant, cum ad maximam pertinere gloriam suam ducerent, si de terris nomen Christianum auferrent; nescientes Ecclesiam Dei per furorem suae crudelitatis augeri: quoniam in suppliciis et mortibus beatorum martyrum, qui putabantur minui numero, multiplicabantur exemplo. Denique tantum contulit fidei nostrae impugnatio persequentium, ut nihil magis regium ornet principatum, quam quod domini mundi membra sunt Christi: nec tam gloriantur quod in imperio geniti, quam gaudent quod in baptismate sunt renati. Sed quia tempestas priorum turbinum conquievit, et dudum cessantibus praeliis quaedam videtur arridere tranquillitas, vigilanter cavenda sunt illa discrimina quae de otio ipsius pacis oriuntur. Adversarius enim, qui in apertis inefficax persecutionibus fuit, tecta nocendi arte desaevit: ut quos non perculit ictu afflctionis, lapsu dejiciat voluptatis. Videns itaque sibi resistere principum fidem, et unius Deitatis inseparabilem Trinitatem non segnius in palatiis quam in Ecclesiis adorari, interdictam dolet sanguinis christiani effusionem; et quorum obtinere

Chapter III. — This fortitude, dearly beloved, we believe was necessary not only in those times in which the kings of the world and all the powers of the age raged with bloody impiety against the people of God, when they reckoned it would redound to their greatest glory if they took away the Christian name from the earth, not knowing that the Church of God is increased through the fury of their cruelty: since in the torments and deaths of the blessed martyrs, those who were thought to be diminished in number were multiplied by example. Indeed, the assault of the persecutors has contributed so much to our faith that nothing adorns royal rule more than that the lords of the world are members of Christ: nor do they glory so much that they were born to empire as they rejoice that they have been reborn in baptism. But because the storm of the earlier whirlwinds has abated, and with the battles long since ceased a kind of tranquillity seems to smile on us, we must guard vigilantly against those dangers which arise from the very leisure of peace. For the adversary, who was ineffective in open persecutions, rages with a hidden art of harming, so that those whom he did not strike down with the blow of affliction he may cast down by the fall of pleasure. Seeing, therefore, that the faith of princes resists him, and that the inseparable Trinity of the one Godhead is adored no less zealously in palaces than in churches, he grieves that the shedding of Christian blood is forbidden; and of those whose […]

Editors' notes and page, col. 255

Footnotes

(l) continued from col 254, set in n254

(a) ‹vim mortis› · printed under col 255

Unus cod. S. Petri, exstinxerat.

One codex of St Peter's: "exstinxerat".

(b) ‹armavit; alios› · printed under col 255

Mss. Vict. et Corb. Quesnelli, et duo nostri, unus S. Petri, et alius Vat., per inflammationem. Mox erat in editis inverso ordine, alios vero in furorem persecutionis instigans, alios per falsae fidei commentu depravans. Restituimus ex nonnullis nostris codicibus ordinem qui superioribus respondet: nam primum comma Judaeis, secundum haereticis, tertium vero paganis hoc ordine antea memoratis convenit.

Quesnel's St Victor and Corbie manuscripts, and two of ours, one of St Peter's and another Vatican one: "per inflammationem". Shortly after, the editions had, in reverse order, "alios vero in furorem persecutionis instigans, alios per falsae fidei commenta depravans". We have restored from several of our codices the order that answers to what precedes: for the first clause suits the Jews, the second the heretics, and the third the pagans, mentioned earlier in this order.

Quesnellus in margine: Al., palma.

Quesnel in the margin: otherwise, "palma".

(d) ‹non perculit› · printed under col 255

Quesnellus similiter in margine et duo codd. S. Petri. Padilir, ac Veron., impetu.

Quesnel likewise in the margin, and the two codices of St Peter's, the Padolirone and the Verona one: "impetu".

Page

running head: 255 S. LEONIS MAGNI SERMONES. (printed across the page with 256)
marginal letters: A ‹quos adhuc fallit›; B ‹sumus sicut oves›; C ‹sunt Christi: nec tam›; D ‹quis, quos. Unus Vat.› (in the footnotes)
old-edition numerals: 134 before ‹gloria coronavit›
signature: none
other: note (e), whose call stands in col 256, is printed under this column and set in n256

PL 54:256

non potest mortem, impetit mores. Terrorem proscriptionum in avaritiae mutat incendium, et quos damnis non fregit, cupiditate corrumpit. Malignitas enim longo usu propriae imbuta nequitiae, non deposuit odium, sed vertit ingenium, quo sibi mentes fidelium blanditiis subdat. Inflammat concupiscentiis, quos non potest vexare tormentis; serit discordias, accendit iras, incitat linguas, et ne ab illicitis dolis cautiora corda se revocent, consummandorum scelerum ingerit facultates: quia illi totius fraudis hic fructus est, ut qui immolatione pecudum et arietum, et thoris incensione non colitur, quibuslibet ei criminibus serviatur.

[…] death he cannot obtain, he assails the morals. He changes the terror of proscriptions into the fire of avarice, and those whom he did not break by losses he corrupts by greed. For malice, steeped by long practice in its own wickedness, has not laid aside its hatred but has turned its ingenuity to subjecting the minds of the faithful to itself by blandishments. He inflames with lusts those whom he cannot harass with torments; he sows discords, kindles angers, stirs up tongues, and, lest the more cautious hearts draw back from unlawful wiles, he thrusts on them the means of carrying out crimes: for this is the fruit of all his fraud, that he who is no longer worshipped by the sacrifice of cattle and rams and the burning of incense may be served by any crimes whatever.

CAP. IV. — Habet igitur, dilectissimi, pax nostra pericula sua; et frustra de fidei libertate securi sunt qui vitiorum desideriis non resistunt. COR HOMINUM de operum ostenditur qualitate, et formas mentium species detegit actionum. Nam sunt quidam, sicut ait Apostolus, qui Deum profitentur se scire, factis autem negant (Ad Tit. I, 16). Vere enim reatus negationis incurritur, quando bonum quod in sono vocis auditur, in conscientia non habetur. Fragilitas quidem humanae conditionis facile in delicta prolabitur; et quia nullum sine delectatione peccatum est, cito acquiescitur deceptoriae voluptati. Sed a carnalibus desideriis recurratur ad spriritale praesidium; et mens habens notitiam Dei sui, a consiliis se male suadentis hostis avertat. Prosit illi patientia Dei, nec ideo delinquendi pertinacia nutriatur, quia vindicta differtur. Non sit peccator de impunitate securus, quia si tempus poenitentiae amiserit, locum indulgentiae non habebit, dicente propheta: Quia non est in morte qui memor sit tui: in inferno autem quis confitebitur tibi (Psal. VI, 6) Qui autem sibi correctionis reparationem experitur esse difficilem, confugiat ad auxiliantis Dei clementiam, et vincula malae consuetudinis ab illo poscat abrumpi, qui allevat omnes qui corruunt, et erigit omnes elisos (Ps. CXLV, 8). Non erit vacua confitentis oratio, quoniam misericors Deus voluntatem timentium se faciet; et dabit quod petitur, qui dedit unde peteretur. Per Dominum nostrum Jesum Christum, viventem et regnantem cum Patre et Spiritu sancto in saecula saeculorum. Amen.

Chapter IV. — Our peace, then, dearly beloved, has its own dangers; and in vain do they feel secure in the freedom of the faith who do not resist the desires of the vices. The heart of men is shown by the quality of their works, and the look of their actions uncovers the shapes of their minds. For there are some, as the Apostle says, who profess that they know God, but in their deeds deny Him (Titus 1:16). For the guilt of denial is truly incurred when the good that is heard in the sound of the voice is not held in the conscience. The frailty of the human condition indeed slips easily into offences; and because there is no sin without delight, one quickly yields to deceitful pleasure. But let there be recourse from carnal desires to spiritual protection; and let the mind that has knowledge of its God turn itself away from the counsels of the enemy who urges evil. Let the patience of God profit it, and let not obstinacy in sinning be fed because vengeance is deferred. Let not the sinner feel secure of impunity, for if he has lost the time of repentance he will have no place for pardon, as the prophet says: For in death there is no one who is mindful of Thee: and in hell who will confess to Thee (Ps. 6:6)? And whoever finds the restoration of amendment difficult for himself, let him flee for refuge to the clemency of God Who helps, and ask that the chains of bad habit be broken by Him Who lifts up all who fall and raises up all who are crushed (Ps. 145:8). The prayer of one who confesses will not be empty, since the merciful God will do the will of those who fear Him; and He will give what is asked Who gave the means by which it might be asked. Through our Lord Jesus Christ, Who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen.

Editors' notes and page, col. 256

Footnotes

(e) ‹non potest› · printed under col 255

Mortem pro mortes, et terrorem pro terrores scribere maluimus ex duobus mss. S. Petri, ex uno Vat. atque alio Veron.

We have preferred to write "mortem" for "mortes" and "terrorem" for "terrores" from the two manuscripts of St Peter's, from one Vatican one and another of Verona.

(f) ‹mentes fidelium› · printed under col 256

Editi, blandius. Praetulimus codices S. Petri, ex quibus, nec non ex uno Padilir. et alio Vat. delevimus etiam particulam enim, quae post vocem Inflammat apponebatur, et anteriori periodo in omnibus mss. et editis inserta, haud necessario repetita videri potest. Paulo post, captivorum corda se revocent in laudato ms. Padiliron.

The editions: "blandius". We have preferred the codices of St Peter's, from which, and also from one Padolirone and another Vatican one, we have also deleted the particle "enim", which was placed after the word "Inflammat" and, being inserted in the preceding sentence in all the manuscripts and editions, can be seen to be repeated unnecessarily. A little after, "captivorum corda se revocent" in the cited Padolirone manuscript.

(g) ‹immolatione pecudum› · printed under col 256

Voces et arietum supplevimus ex iisdem codd. S. Petri. Codices Veronensis et Padiliron., pro et thuris, habent, in altaris incensione.

We have supplied the words "et arietum" from the same codices of St Peter's. The Verona and Padolirone codices, for "et thuris", have "in altaris incensione".

(h) ‹Fragilitas› · printed under col 256

Quidem pro enim importune repetito ex laudatis S. Petri mss. et codd. Veronem. ac Padiliron. reposuimus.

We have put back "quidem" for "enim", awkwardly repeated, from the cited manuscripts of St Peter's and the Verona and Padolirone codices.

(i) ‹a consiliis se› · printed under col 256

Unus Vat. et prima editio cum ms. Veron., malesuadi; alius Vat., male suasi. Paulo ante, mens quae habet notitiam Domini, in eodem cod. Veron. et in Padiliron.

One Vatican [codex] and the first edition, with the Verona manuscript: "malesuadi"; another Vatican one: "male suasi". A little before, "mens quae habet notitiam Domini" in the same Verona codex and in the Padolirone one.

(l) ‹viventem et regnantem› (call printed as (i)) · printed under col 256

Verba, cum Patre et Spiritu sancto, addidimus ex duobus mss. Vat. et uno S. Petri et alio Padilir.

We have added the words "cum Patre et Spiritu sancto" from two Vatican manuscripts, one of St Peter's and another of Padolirone.