PL 54 · cols. 263–266

Leo the Great, Sermons

Sermon XXXIX

ea quae sunt semper mansura tendamus. Sacramentum enim praesentis festi oportet in nobis esse perpetuum; quod utique sine fine celebrabitur, si in omnibus actibus nostris Dominus Jesus Christus appareat: qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum Amen.

[…] let us strive towards those things which will abide for ever. For the sacrament of the present feast ought to be perpetual in us; and it will assuredly be celebrated without end if in all our actions the Lord Jesus Christ appears: Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

SERMO XXXIX [Al. XXXVIII].

SERMON XXXIX [Otherwise XXXVIII].

De Quadragesima I.

On Lent, I.

CAP. I. — Hebraeorum quondam populus et omnes Israeliticae tribus, cum propter peccatorum suorum offensiones gravi Philistinorum dominatione premerentur, ut superare hostes suos possent, sicut sacra manifestat historia, vires animi et corporis indicto sibi reparavere jejunio. Intellexerant enim duram et miseram illam subjectionem neglectu se mandatorum Dei et morum corruptione meruisse, frustraque se armis certare, nisi prius vitiis repugnassent. Abstinentes ergo a cibo et potu severae sibi castigationis adhibuere censuram; et ut hostes suos vincerent, gulae illecebram in seipsis ante vicerunt. Factumque est hoc modo ut saevi adveasarii et graves domini esurientibus cederent, quos sibi saturos subjugarant. Et nos itaque, dilectissimi, inter multas adversitates et praelia constituti, si similibus remediis uti cupimus simili observatione curemur. Eadem enim propemodum causa nostra est quae illorum fuit: quoniam sicut illi a carnalibus adversariis, ita et nos a spiritalibus maxime impugnamur inimicis. Qui si donata nobis per Dei gratiam morum correctione vincantur, etiam corporeorum nobis hostium fortitudo succumbet; et emendatione nostra infirmabuntur, quos graves nobis, non ipsorum merita, sed nostra delicta fecerunt.

CHAP. I. — The people of the Hebrews once, and all the tribes of Israel, when because of the offences of their sins they were oppressed by the heavy domination of the Philistines, restored the strength of soul and body by a fast proclaimed for themselves, as sacred history makes plain, so that they might be able to overcome their enemies. For they had understood that they had deserved that hard and wretched subjection by neglect of the commandments of God and corruption of morals, and that they fought with arms in vain unless they had first resisted their vices. Abstaining therefore from food and drink, they applied to themselves the censure of a severe chastisement; and in order to conquer their enemies, they first conquered the allurement of gluttony in themselves. And in this way it came about that the savage adversaries and harsh masters yielded to men who were hungry, whom they had subjugated when they were full. We too, therefore, dearly beloved, set amid many adversities and battles, if we desire to use similar remedies, let us be cured by a similar observance. For our cause is almost the same as theirs was: since as they were assailed by carnal adversaries, so we are assailed above all by spiritual enemies. And if these are conquered by the correction of morals granted to us through the grace of God, the strength of our bodily enemies too will give way before us; and those will be weakened by our amendment whom not their own merits but our offences made grievous to us.

CAP. II. — Quapropter, dilectissimi, ut omnes hostes

CHAP. II. — Wherefore, dearly beloved, that all enemies

Editors' notes and page, col. 263

Footnotes

(a) ‹De Quadragesima I.› · printed under col 263

In uno ms. S. Petri huic primo sermoni de Quadragesima titulus generalis praefigitur: Incipiunt sermones S. Leonis Papae de jejunio Quadragesimae. In alio autem S. Petri codice: S⟨e⟩rmo Leonis papae de jejunio Quadragesimae, ubi omissio tituli sancti antiquam codicis originem indicare videtur iidem codices sequentibus sermonibus fere apponunt titulum: De jejunio Quadragesimae.

In one ms. of St Peter's a general title is prefixed to this first sermon on Lent: "Here begin the sermons of St Leo, Pope, on the fast of Lent". But in another codex of St Peter's: "Sermon of Leo, pope, on the fast of Lent", where the omission of the title "saint" seems to indicate the ancient origin of the codex. The same codices generally add to the following sermons the title: "On the fast of Lent".

(b) ‹ut superare hostes suos› · printed under col 263

Prima editio, non possent. Ita prorsus scribendum esset, si haec sententia referretur ad anteriorem partem, et ad verbum premerentur. Sed interpunctione mutata hoc comma referendum est ad sequentia; unde vulgata lectio, quae item est potiorum codicum, mutanda non fuit.

The first edition: "non possent". So indeed it would have to be written, if this clause were referred to the preceding part and to the word "premerentur". But with the punctuation changed, this clause is to be referred to what follows; hence the common reading, which is also that of the better codices, was not to be changed.

In duobus mss. S. Petri habetur etiam pro et, quod legebatur in editis ante Quesnellum, et in nonnullis quoque codd. occurrit.

In two mss. of St Peter's "etiam" is found in place of "et", which was read in the editions before Quesnel and also occurs in some codices.

Editors' prose

SYNOPSIS. —I. Hebraeorum exemplo esse jejunandum maxime contra hostes invisibiles. — II. Quadragesimae praesertim tempore parari insidias a daemone. — III. Cur Christus tentari voluerit, et quantae sint hominis pugnae in hac vita. — IV, Quanta invidia daemonis. Quae Christianorum arma? — V. Quae potissimum virtutes jejunium comitari debeant: — V. In misericordiae maxime operibus verum jejunium esse.

SYNOPSIS. — I. After the example of the Hebrews we must fast, above all against invisible enemies. — II. That snares are prepared by the demon especially at the time of Lent. — III. Why Christ willed to be tempted, and how great are man's battles in this life. — IV. How great is the demon's envy. What are the Christians' arms? — V. What virtues above all ought to accompany fasting. — V [sic, for VI]. That true fasting lies above all in works of mercy.

Page

running head: 263 S. LEONIS MAGNI SERMONES. (across the page; "S. LEONIS MA" over col 263)
marginal letters: A ‹ea quae sunt semper› (cropped at the gutter); B ‹CAP. I. — Hebraeorum›; C ‹simili observatione curemur›; D ‹jejunio Quadragesimae, ubi omissio› (in the footnotes)
old-edition numerals: 143 before ‹SERMO XXXIX›; 144 before ‹correctione›
signature: none
other: Sermo XXXVIII ends near the head of this column; the caption of Sermo XXXIX is printed in this column only; the Synopsis numbers two sections "V."; note (d), printed at the foot of this column, has its call in col 264 and is set in n264; the last word of the column, "ho-|stes", is set whole here

PL 54:264

nostres superare valeamus, per observantiam coelestium mandatorum divinum quaeramus auxilium, scientes non aliter nos praevalere posse adversariis nostris, nisi praevaluerimus et nobis. Sunt enim intra nosmetipsos multa certamina, et aliud caro adversus spiritum, aliud adversus carnem spiritus concupiscit (Galat. v, 17). In qua dissensione si cupiditates corporis fuerint fortiores, turpiter animus amittet propriam dignitatem, et perniciosissimum erit eum servire quem decuerat imperare. Si autem mens rectori suo subdita, et supernis muneribus delectata, terrenae voluptatis incitamenta calcaverit, et in suo mortali corpore regnare peccatum non siverit (Rom. vi, 12), ordinatissimum tenebit ratio principatum, et munitiones ejus nulla spiritalium nequitiarum labefactabit illusio: quia tunc est vera pax homini et vera libertas, quando et caro animo judice regitur, et animus Deo praeside gubernatur.

[…] our […] we may be able to overcome, let us seek the divine help through the observance of the heavenly commandments, knowing that we cannot prevail over our adversaries in any other way than if we have prevailed also over ourselves. For there are many conflicts within ourselves, and the flesh lusts for one thing against the spirit, the spirit for another against the flesh (Gal. 5:17). In this dissension, if the desires of the body prove the stronger, the soul will shamefully lose its proper dignity, and it will be most ruinous for that to serve which ought to have ruled. But if the mind, subject to its Ruler and delighted by heavenly gifts, has trampled on the incitements of earthly pleasure, and has not allowed sin to reign in its mortal body (Rom. 6:12), reason will hold a most well-ordered sovereignty, and no deception of spiritual wickedness will shake its fortifications: for then there is true peace for man and true freedom, when both the flesh is ruled by the soul as judge, and the soul is governed by God as its president.

Haec autem praeparatio, dilectissimi, licet omni tempore salubriter assumatur, ut pervigiles hostes incessabili superentur industria, nunc tamen sollicitius expetenda est, et studiosius instruenda, quando et ipsi subtilissimi adversarii acriori insidiantur astutia Scientes enim adesse sacratissimos Quadragesimae dies, in quorum observantia omnes praeteritae desidiae castigantur, omnes negligentiae diluuntur, ad hoc utique totam vim suae malignitatis intendunt, ut celebraturi sanctum Pascha Domini, in aliquo inveniantur immundi; et unde eis obtinenda erat propitiatio, inde contrahatur offensio.

But this preparation, dearly beloved, although it may be taken up with profit at every time, so that ever-watchful enemies may be overcome by unceasing diligence, is now nevertheless to be sought more carefully and equipped more zealously, when the most subtle adversaries themselves lie in wait with sharper cunning. For knowing that the most sacred days of Lent are at hand, in the observance of which all past slothfulness is chastised and all negligences are washed away, they direct the whole force of their malice to this above all, that those who are about to celebrate the holy Pasch of the Lord may be found unclean in some respect; and that whence propitiation was to be obtained for them, thence offence may be incurred.

CAP. III. — Accedentes ergo, dilectissimi, ad Quadragesimae initium, id est, ad diligentiorem Domini servitutem, quia quasi ad quemdam agonem sancti operis introimus, ad pugnas tentationum animas praeparemus; et intelligamus quanto studiosiores pro nostra salute fuerimus, tanto nos vehementius ab adversariis impetendos. Sed fortior est qui in nobis est quam qui adversum nos est, et per ipsum validi sumus, in cujus virtute confidimus: quia ob hoc Dominus se tentari a tentatore permisit, ut cujus munimur auxilio, ejusdem erudiremur exemplo.

CHAP. III. — Approaching, then, dearly beloved, the beginning of Lent, that is, a more diligent service of the Lord, since we are entering as it were upon a certain contest of holy labour, let us prepare our souls for the battles of temptations; and let us understand that the more zealous we have been for our salvation, the more vehemently we are to be assailed by our adversaries. But He Who is in us is stronger than he who is against us, and through Him we are strong in Whose power we trust: for the Lord allowed Himself to be tempted by the tempter for this reason, that we might be instructed by the example of Him by Whose help we are defended.

Editors' notes and page, col. 264

Footnotes

(d) ‹si cupiditates› · printed under col 263

Ita ex nostris codd. et editis ante Quesn., qui nullam auctoritatem indicans, posuit, corporeae. Paulo post, perniciosissimum, quod ille praetulit pro perniciosum, invenimus in laudatis duobus codicibus S. Petri.

So from our codices and the editions before Quesnel, who, indicating no authority, put "corporeae". A little after, "perniciosissimum", which he preferred to "perniciosum", we have found in the two aforesaid codices of St Peter's.

(e) ‹tunc est vera pax› · printed under col 264

Sic ex memoratis mss. S. Petri. Al., hominis. Paulo post iidem codd. omittunt autem.

So from the mss. of St Peter's already mentioned. Others: "hominis". A little after, the same codices omit "autem".

(f) ‹et studiosius› · printed under col 264

Ita plerique codd. et editi omnes ante Quesn., apud quem, struenda. In mss. autem S. Petri, fruenda.

So most codices and all the editions before Quesnel, in whom [one reads] "struenda". But in the mss. of St Peter's, "fruenda".

(g) ‹acriori insidiantur astutia› · printed under col 264

Erat in editis ante Quesn., uti etiam mss. collectionibus posterioribus: Scientes enim agere nos sacratissimos, etc. Ille autem pro agere nos scripsit adesse, quod et in duobus Lectionariis S. Petri reperimus, et exigitur ab illis cap. sequentis: Accedentes ergo, dilectissimi, ad Quadragesimae initium.

In the editions before Quesnel, as also in the mss. of the later collections, there stood: "Scientes enim agere nos sacratissimos", etc. But he wrote "adesse" for "agere nos", which we have also found in two Lectionaries of St Peter's, and which is required by the words of the following chapter: "Accedentes ergo, dilectissimi, ad Quadragesimae initium".

(h) ‹sanctum Pascha Domini,› · printed under col 264

Ita mss. Thuan. et Corb., melius quam, inveniamur indigni, quod legitur in vulgatis editionibus: alludit enim auctor noster ad praeceptum de munditia legali, quae in veteri Testamento ad Pascha celebrandum necessaria erat. QUESN. — Ita etiam scribitur in codd. S. Petri et in mss. collect. 2, ex quibus cohaerenter subjecimus eis pro nobis, quod Quesnellus retinuit, sed perperam, nam refertur ad vocem celebraturi, de quibus Leo dixit, inveniantur; nobis autem habetur in iis codicibus, qui praeferunt, agere non, et, inveniamur indigni.

So the de Thou and Corbie mss., better than "inveniamur indigni", which is read in the common editions: for our author alludes to the precept of legal cleanness, which in the Old Testament was necessary for celebrating the Pasch. QUESNEL. — So it is also written in the codices of St Peter's and in the mss. of collection 2, from which we have consistently put "eis" for "nobis", which Quesnel kept, but wrongly, for it refers to the word "celebraturi", of whom Leo said "inveniantur"; while "nobis" is found in those codices which have "agere non" and "inveniamur indigni".

(i) ‹ad pugnas tentationum› (note printed with the letter "(l)") · printed under col 264

Ita duo mss. S. Petri. Al., animos.

So two mss. of St Peter's. Others: "animos".

Page

running head: S. LEONIS MAGNI SERMONES. 264 (across the page; "AGNI SERMONES." over col 264)
marginal letters: A ‹stes nostres›; B ‹factabit illusio›; C ‹CAP. III. — Accedentes›; D ‹(g) Erat in editis› (in the footnotes)
old-edition numerals: 145 before ‹tentationum›
signature: none
other: "TUNC EST" is printed in small capitals (set plain); no stop is printed between "astutia" and "Scientes"; the head word "ho-|stes" is set whole in col 263

PL 54:265

Vicit enim adversarium, ut audistis, testimoniis legis, non potestate virtutis; ut hoc ipso et hominem plus honoraret, et adversarium plus puniret, cum hostis generis humani non quasi a Deo jam, sed quasi ab homine vinceretur. Pugnavit ergo ille tunc, ut et nos postea pugnaremus; vicit ille, ut et nos similiter vinceremus. Nulla sunt enim, dilectissimi, sine tentationum experimentis opera virtutis, nulla sine probationibus fides, nullum sine hoste certamen, nulla sine congressione victoria. Vita haec nostra in medio insidiarum, in medio praeliorum est, Si nolumus decipi, vigilandum est; si volumus superare, pugnandum est. Et ideo sapientissimus Salomon, Fili, inquit, accedens ad servitutem Dei, praepara animam tuam ad tentationem (Eccli. ii, 1). Vir enim sapientia Dei plenus, sciens studium religionis laborem habere certaminis, cum praevideret pugnae periculum, ante admonuit pugnaturum: ne forte si ad ignorantem tentator accederet, imparatum citius vulneraret.

For He conquered the adversary, as you have heard, by the testimonies of the law, not by the power of might; so that by this very thing He might both honour man the more and punish the adversary the more, since the enemy of the human race was conquered not as though by God now, but as though by a man. He fought then, therefore, so that we too might fight afterwards; He conquered, so that we too might likewise conquer. For there are no works of virtue, dearly beloved, without the trials of temptations, no faith without testings, no contest without an enemy, no victory without an encounter. This life of ours is in the midst of snares, in the midst of battles. If we do not wish to be deceived, we must keep watch; if we wish to overcome, we must fight. And therefore the most wise Solomon says: Son, when you come to the service of God, prepare your soul for temptation (Sir. 2:1). For the man full of the wisdom of God, knowing that the pursuit of religion involves the labour of combat, since he foresaw the danger of the fight, warned beforehand the one who was to fight: lest perhaps, if the tempter should come upon him unawares, he might wound him the more quickly unprepared.

CAP. IV. — Nos itaque, dilectissimi, qui divinis eruditionibus instituti, ad agonem praesentis certaminis scienter accedimus, audiamus dicentem Apostolum: Non est nobis colluctatio adversus carnem et sanguinem, sed adversus principes et potestates, adversus mundi rectores tenebrarum harum, contra spiritalia nequitiae, ia coelestibus (Ephes. vi, 12; et non ignoremus quod hi hostes nostri contra se geri omnia sentiunt, quaecumque nos pro nostra salute agere tentamus; et hoc ipso quod boni aliquid appetimus, adversarius provocamus. Haec enim inter nos atque illos per diabolicae invidiae fomitem inveterata dissensio est, ut quia illi ab his bonis exciderunt, ad quae nos Deo auxiliante provehimur, nostris justificationibus torqueantur. Si ergo nos erigimur, illi corruunt; si nos convalescimus, illi infirmantur. Remedia nostra plagae ipsorum sunt, quia curatione nostrorum vulnerum vulnerantur. State ergo, dilectissimi,

CHAP. IV. — We, then, dearly beloved, who, trained by divine teachings, knowingly approach the struggle of the present contest, let us hear the Apostle saying: Our wrestling is not against flesh and blood, but against the principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the heavenly places (Eph. 6:12); and let us not be ignorant that these enemies of ours feel that everything whatever that we attempt to do for our salvation is done against themselves; and by the very fact that we seek something good, we provoke the adversaries. For this is the inveterate dissension between us and them, through the tinder of diabolical envy, that because they have fallen from those good things to which we, with God's help, are being advanced, they are tormented by our justifications. If, then, we are raised up, they collapse; if we grow strong, they are weakened. Our remedies are their wounds, for they are wounded by the healing of our wounds. Stand, therefore, dearly beloved,

Editors' notes and page, col. 265

Footnotes

(a) ‹hostis generis humani› · printed under col 265

Ante Quesn. legebatur, non solum quasi a Deo, sed etiam quasi ab homine impugnaretur atque vinceretur. Correxit ille ex tribus codd. Vict., Thuan. et Corb.; emendationemque confirmant duo Lectionaria S. Petri, cod. Bon. et mss. collect, 2.

Before Quesnel one read: "non solum quasi a Deo, sed etiam quasi ab homine impugnaretur atque vinceretur". He corrected it from three codices, the St Victor, de Thou and Corbie ones; and the emendation is confirmed by two Lectionaries of St Peter's, the Bologna codex and the mss. of collection 2.

(b) ‹opera virtutis, nulla› · printed under col 265

Ita Thuan. et Corb. Al., sine perturbationibus, quod manifeste mendosum est et bono sensu vacuum ut illud econtra Pauli doctrinae et verbis consentaneum. QUESN. — Sic pariter nostri csdices S. Petri et collect. 2.

So the de Thou and Corbie [mss.]. Others: "sine perturbationibus", which is manifestly faulty and empty of good sense, whereas the other, on the contrary, agrees with the teaching and words of Paul. QUESNEL. — So likewise our codices of St Peter's and of collection 2.

Al., insidiatorum. Quesnellianam correctionem approbant mss. S. Petri.

Others: "insidiatorum". The mss. of St Peter's confirm Quesnel's correction.

(d) ‹dilectissimi, qui› · printed under col 265

Anteriores editiones, divinis institutionibus eruditi. Praetulimus lectionem mss. S. Petri et codicum collect. 2, quam confirmant etiam exemplaria Corb. et Thuan. a Quesnello laudata. Unus Vat. collect 4, divinis instructionibus eruditi.

The earlier editions: "divinis institutionibus eruditi". We have preferred the reading of the mss. of St Peter's and of the codices of collection 2, which the Corbie and de Thou copies cited by Quesnel also confirm. One Vatican [ms.] of collection 4: "divinis instructionibus eruditi".

(e) ‹adversus principes et potestates,› · printed under col 265

Duo laudati Quesnelli codd. Corb. et Thuan. habent, adversus mundi rectores, mundi hujus tenebrarum harum. Duo S. Petri et duo Vat., adversus rectores mundi hujus tenebrarum omissa voce harum. Codd. collectionis 2 ut in textu et in vulgato Scripturae.

Quesnel's two cited codices, the Corbie and the de Thou, have "adversus mundi rectores, mundi hujus tenebrarum harum". Two of St Peter's and two Vatican [mss.]: "adversus rectores mundi hujus tenebrarum", with the word "harum" omitted. The codices of collection 2 as in the text and in the Vulgate of Scripture.

(f) ‹et hoc ipso› (printed "f)") · printed under col 265

Unus cod. S. Petri. quo.

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

Page

running head: 265 SERMO XXXIX. (across the page; "SERMO" over col 265)
marginal letters: A ‹Vicit enim adversarium›; B ‹gionis laborem habere›; C ‹illos per diabolicae›; D ‹(c) Al., insidiatorum› (in the footnotes)
old-edition numerals: 146 before ‹per diabolicae›
signature: PATROL. LIV. (under col 265)
other: "NULLA SUNT" is printed in small capitals (set plain); note (g), printed at the foot of this column and continuing under col 266, has its call in col 266 and is set in n266; the last word "dile-|ctissimi" is set whole here

PL 54:266

ut Apostolus ait, succincti lumbos mentis vestrae in veritate, et calceati pedes in praeparatione Evangelii pacis, in omnibus sumentes scutum fidei, in quo possitis omnia tela maligni ignea exstinguere, et galeam salutis assumite, et gladium spiritus, quod est verbum Dei Ephes. vi, 14). Videte, dilectissimi, quam potentibus nos telis, quam insuperabilibus munimentis dux multis insignis triumphis, et invictus Christianae militiae magister armaverit. Succinxit lumbos balteo castitatis, calceavit pedes vinculis pacis: quia et distinctus miles cito, ab impudicitiae incentore vincitur, et non calceatus facile a serpente mordetur. Scutum fidei ad protectionem totius corporis dedit, capiti galeam salutis imposuit, dexteram gladio, id est verbo veritatis, instruxit: ut spiritalis praeliator non solum sit tutus a vulnere, sed et repugnantem valeat vulnerare.

[…] as the Apostle says, having the loins of your mind girt in truth, and your feet shod in the preparation of the Gospel of peace, in all things taking up the shield of faith, with which you may be able to quench all the fiery darts of the evil one, and take up the helmet of salvation, and the sword of the spirit, which is the word of God (Eph. 6:14). See, dearly beloved, with what powerful weapons, with what unconquerable defences the leader distinguished by many triumphs, the unconquered master of the Christian warfare, has armed us. He has girded our loins with the belt of chastity, He has shod our feet with the bonds of peace: for the soldier who is ungirded is quickly overcome by the kindler of unchastity, and one who is not shod is easily bitten by the serpent. He has given the shield of faith for the protection of the whole body, He has placed the helmet of salvation on the head, He has equipped the right hand with a sword, that is, with the word of truth: so that the spiritual warrior may not only be safe from wounds, but may also be able to wound the one who fights against him.

CAP. V. — His igitur, dilectissimi, freti armis, impigre atque intrepide propositum nobis certamen ineamus: ut in isto jejuniorum stadio, non eo tantum simus fine contenti, ut solam ciborum abstinentiam putemus esse sectandam. Parum enim est si carnis substantia tenuatur, et animae fortitudo non alitur. Afflicto paululum exteriore homine, reficiatur interior; et subtracta carni saturitate corporea, spiritualibus mens deliciis roboretur. Circumspiciat se omnis anima Christiana, et severo examine cordis sui interna discutiat. Videat ne quid ibi discordiae inhaeserit, ne quid cupiditatis insederit. Castitas incontinentiam procul pellat, tenebras simulationis lux abigat veritatis. Detumescat superbia, resipiscat iracundia, comminuantur jacula noxarum, et obtrectatio linguae frenetur. Cessent vindictae, et oblivioni mandentur injuriae. Omnis postremo plantatio quam non plantavit Pater coelestis, radicitus auferatur (Matth. xv, 13). Tunc enim in nobis bene virtutum semina nutriuntur, quando de agro cordis nostri omne germen externum evellitur. Si quis

CHAP. V. — Relying therefore on these arms, dearly beloved, let us enter briskly and fearlessly upon the contest set before us: so that in this course of fasts we may not be content with this end alone, that we think that abstinence from food alone is to be pursued. For it is little if the substance of the flesh is made thin and the strength of the soul is not nourished. When the outer man has been afflicted a little, let the inner be refreshed; and when bodily fullness has been withdrawn from the flesh, let the mind be strengthened by spiritual delights. Let every Christian soul look around itself, and examine the inner parts of its heart with severe scrutiny. Let it see that no discord has clung there, that no covetousness has settled there. Let chastity drive incontinence far away, let the light of truth put to flight the darkness of pretence. Let pride subside, let anger come to its senses, let the darts of injuries be broken, and let the disparagement of the tongue be bridled. Let acts of vengeance cease, and let injuries be given over to oblivion. Finally, let every plant which the heavenly Father has not planted be taken away by the root (Matt. 15:13). For then the seeds of virtues are well nourished in us, when every foreign growth is plucked out from the field of our heart. If anyone

Editors' notes and page, col. 266

Footnotes

(g) ‹possitis omnia› · printed under col 265, ending under col 266

Prima editio, tela nequitiae ignea. Ignita pro ignea. in mss. Corb. et Thuan., Quesnello annotante. Mox assumere pro assumite in uno ms. S. Petri.

The first edition: "tela nequitiae ignea". "Ignita" for "ignea" in the Corbie and de Thou mss., as Quesnel notes. Next, "assumere" for "assumite" in one ms. of St Peter's.

(h) ‹miles cito,› (note printed with the letter "(g)") · printed under col 266

Ita omnes nostri codd. et editi ante Quesnellum, qui cur posuerit, ab impudentiae incentore, ubi hoc comma refertur ad illa, succinxit lumbos balteo castitatis, ignoramus.

So all our codices and the editions before Quesnel; why he put "ab impudentiae incentore", when this clause refers to the words "succinxit lumbos balteo castitatis", we do not know.

(i) ‹in isto jejuniorum› · printed under col 266

Quaedam editiones cum quibusdam codd., studio.

Some editions, with some codices: "studio".

(j) ‹procul pellat,› · printed under col 266

Erat in editis et in mss. posteriorum collectionum, tenebras mendacii lux abigat veritatis quia os quod mentitur animam mentientis interficit. Detumescat superbia, humilitas assumatur, resipiscat iracundia. Quesnellus, loco mendacii, substituit simulationis: in reliquis vulgatum textum retinuit, expunctis illis, humilitas assumatur, quia, inquit, in mss. desiderantur, et filum oratianis abrumpunt. Notavit praeterea in margine, verba, quia os quod meantitur animam mentientis interficit, dessse in codd. Corb. et Thuan. Nos haec quoque exclusimus, quia absunt praeterea ab antiquis et sinceriorihus Lectionariis S. Petri, nec non a codd. praestantiorum collectionum, qui lectionem textui insertam exhibent. Mox pro noxarum, quod legitur in antiquis Lectionariis et vetustioribus mss. collectionibus, exemplum primae editionis habet noxiarum; qui librarii lapsus cum non detegeretur, in posterioribus mss. collectionibus ad sensum perficiendum additum fuit substantivum, cogitationum.

In the editions and in the mss. of the later collections there stood: "tenebras mendacii lux abigat veritatis, quia os quod mentitur animam mentientis interficit. Detumescat superbia, humilitas assumatur, resipiscat iracundia". Quesnel substituted "simulationis" in place of "mendacii": in the rest he kept the common text, striking out the words "humilitas assumatur", because, he says, they are lacking in the mss. and break the thread of the discourse. He noted besides in the margin that the words "quia os quod mentitur animam mentientis interficit" are lacking in the Corbie and de Thou codices. We have excluded these too, since they are absent moreover from the ancient and purer Lectionaries of St Peter's, and also from the codices of the better collections, which show the reading inserted in the text. Next, for "noxarum", which is read in the ancient Lectionaries and in the mss. of the older collections, the copy of the first edition has "noxiarum"; since this slip of the copyist was not detected, in the mss. of the later collections the noun "cogitationum" was added to complete the sense.

(k) ‹nutriuntur, quando› · printed under col 266

Ita ex quatuor nostris codd. Al., ab agro.

So from four of our codices. Others: "ab agro".