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1. It is obvious that, in this whole passage, Sulpitius has in his mind the language of St. Paul, Rom. 1:9-12.
2. Halm reads praesentia, instead of the old reading perseverantia, but apparently without good grounds.
3. Luke 9:62.
4. Ezek. 18:24.
5. Clericus here remarks that "these words clearly teach us that Severus knew of no other purgation than that by which we are cleansed in this life from sin by a change of character, and which change if we steadily maintain, then, when life is ended, we are received into the abode of Christ, without any dread of the fire of purgatory."
6. "conversatione."
7. Having led us into sin that we might be condemned along with himself. The meaning, however, is obscure.
8. Abraham lived (in round numbers) about 2000 years B.C., and assuming the beginning of the world to have been about 4000 years B.C., he may thus be said to have lived about "the mid-time." The note of Clericus which refers the words to the end of the world seems quite mistaken.
9. The reference is to Gen. 18.
10. A faith having no regard to either rewards or punishments.
11. Ex. 20:14.
12. Lev. 19:18.
13. Ex. 20:3, &c.
14. Ps. 111:1.
15. Ps. 149:5.
16. Ps. 112:10.
17. Isa. 5:8.
18. The divine omnipresence is here denoted.
19. Or, according to another punctuation, "inconceivable in nature, infinite in power."
20. Clericus thinks this expression unscriptural, and
fitted to support heresy. But it may be justified by such a passage
as Acts 20:28, if
21. St. Matt. 22:13.
22. Ps. 34:10: the above rendering entirely departs from the Hebrew text.
23. "per summum sacerdotem."
24. Rom. 12:1.
25. 1 Cor. 6:17.
26. "sopire luxuriam," lit. to put to sleep.
27. "a filiis et filiabus": a mistaken rendering of the Hebrew text.
28. Isa. 56:5.
29. Matt. 19:12.
30. Rev. 14:4.
31. The text is here most uncertain; that adopted by Halm seems unintelligible.
32. "quod sine æternæ vitæ merito neminem consequi posse satis certum est."
33. Matt. 19:17.
34. "supra mandatum": Clericus remarks on this, "Non supra, sed praeter, nam ea de re nihil præcipit Christus."
35. 1 Cor. 7:25.
36. Ps. 34:14.
37. Rom. 12:15.
38. Matt. 7:12.
39. Matt. 25:41.
40. James 2:10.
41. The genuineness of this clause is very doubtful, and the text is, at best, exceedingly corrupt.
42. 1 Cor. 7:34.
43. The text is here very uncertain; we have followed that of Halm, but with hesitation.
44. Phil 4:8, with the addition of
45. Matt. 13:43.
46. Eccl. 26:24.
47. "Blasphemet."
48. Eccl. 4:21.
49. The text is here most uncertain; Halm's "ut non aurea reticula capillus portet" is "that thy hair may not carry golden nets."
50. Prov. 3:3.
51. Wisd. 1:11.
52. Ps. 34:13.
53. Rom. 12:14.
54. 1 Thess. 5:15; 1 Pet. 3:9.
55. James 3:2.
56. Eccl. 28:24.
57. 2 Pet. 2:8.
58. Eccles. 4:31.
59. Prov. 4:26.
60. Prov. 4:23.
61. Prov. 17:3; 11:20.
62. Matt. 5:8.
63. 1 John 3:21.
64. Matt. 5:28.
65. 1 Pet. 1:22.
66. Rev. 14:4.
67. Rev. 14:4 ff.
68. "visceribus intimari."
69. Eph. 5:27.
70. 1 Pet. 3:1 ff.
71. "incorruptibilitate."
72. 1 Tim. 2:9, 10; chastity is here unwarrantably read in place of godliness.
73. Col. 3:12.
74. "cerussæ": white lead, used by women to whiten their skins.
75. "lomentis": a mixture of bean-meal and rice, used as a lotion to preserve the smoothness of the skin.
76. Ps. 45:10.
77. Only a guess can here be made at the meaning; the text is in utter confusion.
78. Ps. 97:10.
79. John 5:44.
80. Isa. 26:15, after the LXX.
81. Jer. 12:13, after the LXX.
82. "divini lavacri": referring to baptism.
83. 2 Tim. 2:24.
84. Eph. 4:29.
85. "velut proximi criminis abominationem declina": the text and construction are both very uncertain, so that we can only make a guess at the meaning.
86. Isa. 66:2.
87. "dicis": the reference seems to be to singing or chanting.
88. "psallentis."
89. Ps. 2:11.
90. Jer. 48:10.
91. Matt. 10:22.
92. The text and meaning are here somewhat uncertain.
93. "renuntiasse."
94. "pulmentariis": this word generally means some sort of relish, but here it seems to denote a kind of pottage.
95. Laser was the juice of a plant called laserpitium.
96. Clericus remarks, "Jocosa hæc est epistola," but the fun is certainly of a very ponderous kind. We are, by no means, sure of the sense in some parts of the letter.
97. "crudelitati," which, as Clericus remarks, must here be equivalent to severitati.
98. "rectissimum," where rectius might have been expected.
99. There is a play upon the words--"Tutum esse tutissimum."
100. "divinitatis accessu": the context is almost unintelligible.
101. This probably denotes that what follows is the substance of the Master's petition.
102. Clericus, while accepting most of the letters with which we are now dealing, doubts, from the difference of style, whether this is an epistle of Sulpitius. It is certainly very different from his usual clearness and correctness.
103. "exhibitionis formidine"--a strange phrase.
104. The text is uncertain, and the meaning very obscure.
105. "posse propronere."
106. We thoroughly agree with Clericus that this letter is, in style, more alien even than the preceding from the genuine epistles of Sulpitius. It is barbarous as regards composition, and in several places not intelligible.
107. Most editions add "Deo gratias, Amen."