Letter 20: We ought indeed, keeping to the teaching of wisdom, to "put a yoke on our tongue and a balance on our words" [Sirach...

Paulinus to the most blessed and deservedly venerable father Delphinus. It would indeed befit us, observing the teaching of wisdom, to set a yoke upon our tongue and a balance upon our words, so that we might escape a sin doubled both by our verbosity and by the weariness it causes you. But from the abundance of your charity our mouth is opened wide toward you, nor are we able to confine the affection that overflows from our heart, by barring the door of our mouth, within the enclosure of a silent breast. We speak therefore to your veneration in yet another letter; for although that one, by which we wrote back to you, was so lengthy that it could glut you with weariness, nevertheless to us, who after the longest interval of time, as you recognize, receive your conversations and return our own, it is too little to address you in a single letter. For from this we give to our soul some solace, even if a slight one, so that while we are composing letters to your affection, fixed in our whole heart upon your face, we may suddenly forget that you are absent and, as though lingering in conversation with one present, draw out our words at greater length; whereby, even if we shall not quench the burning thirst of our longings, since it is not expedient for us, nevertheless we soothe it by setting before our inner eyes the image of your countenance and converse. For even if our dwelling seems prolonged far from the places of your habitation, yet our spirit is not separated from the embrace of your love. For who, he says, shall separate us from the love of Christ? If neither death nor life nor any other creature, how much less bodily absence, which cannot dissolve a spiritual presence? For inasmuch as the spirit is stronger than the flesh, so much the more powerful is the joining of souls than of bodies, and the presence of the inner men is better than that of the outer ones when separated, men who are often joined in place without cause, if they are separated in mind. For not he, he says, who is a Jew openly, nor that circumcision which is in the flesh; but he who is a Jew in secret, who is circumcised in the spirit, not in the letter, whose glory is not from men but from God. And so, by this same law, by which the circumcision which is in the heart is truer than the cutting which is in the flesh, and the presence which is joined and cleaves together by the spirit is firmer than that which is joined by the body, we are always with you and you with us. For even if for a time we are parted in face, yet we always remain joined in heart in you, while you in turn dwell within our inmost being, both to die together and to live together. Truly, since it pertains to the care and consolation of this same charity that we be made mutually aware of one another's doings, so that we may bear the more tolerably our being aflame over those of us who are absent, if we are not left uncertain, we make known to your affection, which we know to be most solicitous about our every act, that, Christ being favorable, just as you pray, we are well, not indeed in the robust but yet in the sound frailty of our bodies, poor in spirit not our own but God's, by whose goodness we are in need, abounding in our own malice. But concerning that of which our Cardamas warned us, asserting that you had commanded that we should announce from here also the things that concern us in the Lord, let your veneration know that your holy brother, the pope of the city, Anastasius, is most loving toward our lowliness; for as soon as he began to have the power of offering his charity to us, he hastened not only to receive it from us but to thrust it upon us with most devoted affection. For shortly after his ordination he sent to the bishops of Campania letters full of our name and of religion and piety and peace, by which he both declared his affection and gave to others an example of his kindness. Then he received us ourselves at Rome, when we had come according to the solemn custom to the birthday of the blessed apostles, as graciously as honorably. Afterwards too, when some time had passed, he deigned to invite us even to his own birthday, an honor which he is accustomed to grant only to his fellow priests, nor was he offended at our excuse; but accepting the dutiful service of our letter, by which we had rendered the equivalent of our presence, he received us, even absent, with a fatherly spirit. Finally, if the Lord shall grant the opportunity for us to return to him at the customary solemn season, I hope to obtain from him letters to your holiness, by which he may also begin to commend us to you. The new bishop of Milan too, hitherto your son, now our brother, Venerius, had already written to us after his ordination; but since Cardamas reported that you had commanded this also, we wrote to him through Cardamas himself, that he might know the opportunity was ready, if he wished to acknowledge the office of due piety, to write to your beatitude and to commend his beginnings to your heart. We indeed rejoice and glory in the Lord, because both visibly and invisibly you work salvation in our house, a truly good father and a saving patron: invisibly you build us up in your prayers, asking that the kingdom of God may come to be within our very selves; visibly, however, you work for us in the buildings of churches, that you may give us a share with him whose house deserved to be visited by Christ, since at that time he had received the testimony of the religious people for the building of the synagogue, which is now the church. We confess to your venerable piety that, as we were reading that part of the letter in which you signified that the new daughter begotten for the church of Alingo by your authorship had now in the name of the Lord grown up to the day of its dedication, our spirit so exulted in God our savior that, as though we were present amid the assemblies of those dedicating it, we sang from the psalms the words of prophetic joy: Rejoice unto God our helper; take up a psalm and bring the timbrel. Take up sacrificial offerings and enter into the courts of the Lord; adore the Lord in his holy hall; or that other saying of the same prophet: Arise, O Lord, into your rest, you and the ark of your sanctification. Let your priests put on salvation, and let your holy ones exult. Let them appoint their day. But that you deigned to indicate that certain men of the party of him through whose envy death entered into the world are gnashing with their teeth and wasting away, we do not wonder, since at Jerusalem too, when the temple of God was being rebuilt, the Assyrians envied it and tried to hinder the rising structure by frequent hostile incursions. But since he who is in us is mightier than he who is in this world, their desire shall perish, but ours shall be confirmed, since we hope in the mercy of him who never confounds those who hope in him. Only let your holiness take care, as it does, that in us ourselves also a house may be built by Christ and in Christ, since unless the Lord shall build the house, in vain have they labored who build it, and unless this house be founded upon the rock, which is Christ, it will not be able to resist the winds of spiritual wickedness and the torrents of worldly temptations. Pray that the Lord Jesus may come into our heart as into his own temple, may shake out the scourge of his loving care, with which he beats every son whom he receives, and may drive from the perceptions of our mind, as from money-changers of the temple, all traffic and contagion of iniquity. Let him drive from us the oxen and the sellers of doves and the tables of the money-changers, that, cleansed from all uncleanness and cupidity, we may hold the chaste simplicity of faith and charity, since the figure of Christ is preserved where the coin of Caesar is driven out, and where there are no oxen the stalls are clean and faith is kept uncorrupted where the dove is not sold. For unless we hand ourselves over to God, we sell ourselves to the devil. Hence also the old man, who delivered himself up to the counsel of the ill-advising serpent, is said to have been sold under sin. Finally, as one sold, he was in need of a redeemer, who bought us at a great price, that we might no longer be either the devil's or our own, and that, changed from a brood of vipers into a royal and priestly race, we might be made his blood, who, by the commerce of his blood, made our souls precious--souls before debased from the noble institution of their first origin and, while sin persisted, of no worth--and who by no envious piety granted that we be made coheirs with him and sons of God. Let us exult and glory in him who became the refuge of the poor, that he might humble the eyes of the proud. Let us present to him both a temple in ourselves and a sacrifice, purging ourselves, if we can, of the old leaven, that we may be made unleavened, and that he himself who was immolated for us may be feasted upon as Christ within us. Let us remember that we, set apart from the womb of the earth and from our kindred, have been made sons of Delphinus, that we might be made for him those fishes which traverse the paths of the sea. Let us remember that you have been made not only a father but also a Peter to us, since you cast the hook to draw me out from the deep and bitter waves of this world, that I might become a catch of salvation and die to the nature for which I was living, that I might live to the Lord for whom I was dead. But if I am your fish, I ought to display in my mouth the precious denarius, in which there shines forth not the figure and inscription of Caesar but the living and life-giving image of the eternal king, namely the faith of truth, which has impressed the coinage of your teaching and the seal of your ring upon the coin of my heart and the wax of my mind. For your teaching is silver tried by fire, proved of the earth, purified sevenfold. May the Lord grant, through your prayers, that I may be the coin of your mint, the fish of your hook, the shoot of your vine, the son of your chaste womb. For the sons of Delphinus shall be reckoned among the sons of Aaron, but not with those who offered strange fire to the Lord and were burned by the divine fire on account of that fire which they had extinguished in their own hearts. Let your sons have a burning heart, not with the unjust fires of worldly cupidities and enticements, but with that fire which the Lord came to kindle in us, of which he says: I came to send fire upon the earth, and what do I will, but that it be already kindled? Therefore let not avarice, not the concupiscence of the eyes and the harmful love of temporal things, burn in us with a pestilent fire, which is a fire foreign to God; but let God himself, our God, who is a consuming fire, recognize his own fire in us, that we may say: The Lord is my illumination and my salvation; whom shall I fear? This fire illuminates hearts and consumes sins, extinguishes the darkness by which we are put to death, and kindles the light by which we may be made alive. If our lamps are always burning with this fire, we shall confidently say: Even if I walk in the midst of the shadow of death, I will fear no evils, for you are with me. Illuminated by this fire, and kindled through the burning of this fire to a thirst for the living water, in longing for the Lord we shall truly say: As the deer longs for the fountains of waters, so my soul longs for you, O God. For with you is the fountain of life; in your light we shall see light.

XX. BEATISSIMO ET MERITO VENERABILI PATRI DELPHINO PAVLINVS. Oportebat quidem nos sapientiae doctrinam seruantes, iugum linguae nostrae et stateram uerbis inponere, ut et de 2] (Ps. 125, 6). 3] Es. 8, 18. 6] (Prou. 10,19). 7] (Ps. 140, 3; Eccli. 28, 28). 22] (Eccli. 28, 28). 1 ut om. FPU uenien U 4 pueri mei LM 7 hostium L, os tuum FU 10 dante addidi, om . w mimici M, inimici cet. v 11 reuerentiam Mv, reuerentiae cet . 12 eo] et eo fort . 15 holuscula 0, oluscula cet . 16 potuit F 17 retracta 0 18 familitate F reparauerit] et ualeas pater add. P\'U . — explicit L, finit III. 0. FLMOPU . — bi paulini ad delfinum • X. L, ad delfinum burdegalensem epm XVIII\' M (M m. 1 in mg. postremis singularum linearum litteris abscisis: haec epfa non est in ol<rdine) prima ad delfinl<um epm) sed secunda sicut ex ti\'<tulo> eius agnoscitu;(r) Illa uero quae mox pl(ost) sequitur debet esse:(prima»), incipit secunda 0, epistola sancti paulini episcopi ad delphinum episcopum de mutua caritate qua se diligebant et de gratia quam habuit in conspectu sancti anastasii pape urbis rome et multiloquio nostro et de tua fatigatione geminandum nobis peccatum euaderemus. sed de abundantia caritatis tuae os nostrum ad te dilatatur, neque possumus affectum de praecordiis exuberantem obserato oris ostio intra pectoris taciti claustra cohibere. loquimur ergo ad uenerationem tuam et alia epistola, quia etsi una illa, qua rescripsimus, tam prolixa, ut sufficiat te saturare fastidio, tamen nobis longissimo, ut recognoscis, interuallo temporum accipientibus conloquia tua et nostra reddenti-, bus parum est una ad te epistola loqui. damus enim hinc animae nostrae aliquod etsi tenue solatium, ut dum ad affectionem tuam litteras facimus, toto in faciem tuam corde defixi subito te obliuiscamur absentem et tamquam in praesentis alloquio demorantes longius uerba ducamus, unde flagrantem desideriorum nostrorum sitim etsi non restinguemus, quia nec expedit nobis, tamen proposita interioribus oculis conspectus atque conloquii tui imagine mitigamus. nam etsi prolongatus uideatur incolatus noster a locis habitationis tuae, tamen spiritus non est separatus a conplexu dilectionis tuae. quis enim, inquit, nos separabit a caritate Christi? si neque mors neque uita neque alia creatura, quanto minus absentia corporalis, quae non potest praesentiam spiritalem soluere? quia quanto fortior carne est spiritus, tanto potior est coniunctio animorum quam corporum et interiorum hominum praesentia melior exterioribus separatis, qui saepe sine causa iunguntur locis, si mentibus separentur. non enim, inquit, 2] (II Cor. 6,11). 16] Ps. 119, 5. 19] Rom. 8, 35. 25] Rom. 2, 28. de perseuerantia in catholica fide aduersus hereticos insequeutes U 20 merito om. LM uenerabili] semper nobis desiderantissimo add. LM delfino LMOP, dalphino F paulinus salutem F 21 opotebat L seruantis 0 22 post . et in ras. P, om. FU 1 geminam dum F 3 nec F 4 oris] nobis U hostio FLPU choibere L 5 loquemur FU et om. F 6 prolixa] est add. M 11 diffisi U, fixi LM 13 desiderium U 14 restringuimus LM, exe tinguimus F nec] non F expedis U 18 seperatus PU 19 nos separauit 0, separabit nos F, nos seperabit P nec-nec-nec F 22 patior L1 coniunctio] spiritus U 24 presentiam P1 seperatis PU, inseparatis uel comparatis coni. Sacch . quia PU 25 si] cum LM seperentur PU qui in aperto Iudaeus neque quae in carne est circumcisio; sed qui in occulto Iudaeus, qui spiritu non littera circumcisus, cuius gloria non ex hominibus, sed ex deo. itaque hac eadem lege, qua uerior circumcisio quae in corde quam quae in carne concisio et praesentia firmior quae spiritu quam quae corpore iungitur et cohaeret sibi, semper tecum sumus tuque nobiscum. nam etsi facie ad tempus discernimur, semper tamen corde conserti manemus in te uicissim te habitante in uisceribus nostris et ad conmoriendum et ad conuiuendum. sane, quia ad caritatis eiusdem curam et consolationem pertinet, ut actuum nostrorum inuicem conscii efficiamur, quo tolerabilius de nobis absentibus aestuemus, si non simus incerti, indicamus affectioni tuae, quam scimus de omni actu nostro sollicitissimam esse, propitio Christo, ita ut oras, ualere nos, non quidem robusta sed tamen sana corporum fragilitate, pauperes spiritu non nostro sed dei, cuius bonitate egemus, malitia nostra abundantes. De quo autem Cardamas noster admonuit iussisse te adserens, ut etiam hinc quae circa nos sunt in domino nuntiaremus, sciat ueneratio tua sanctum fratrem tuum papam urbis Anastasium amantissimum esse humilitatis nostrae; nam ubi primum potestatem caritatis suae nobis offerendae habere coepit, non solum suscipere eam a nobis, sed ingerere nobis piissima affectione properauit. nam breui post ordinationem suam epistolas de nomine nostro plenas et religionis et pietatis et pacis ad episcopos Campaniae misit, quibus et suum declararet affectum et aliis benignitatis suae praeberet exemplum. deinde nos ipsos Romae, cum sollemni consuetudine ad 9] II Cor. 7, 3. 16] (Matth. 5, 3). 1 post Iudeus ins. LM: sed qui spiritu uou litera (littera M) nec F 4 deo 0, deo est cet . haec 01 5 quam quae Lv, quam que FPU, quamq. 0, quam Lebrun et om. P concisio] circumcisio LN, cosertio v 7 semper om. M simus U* 8 consertim 0 10 eius F 12 efficiamus F 18 cardamus O1 19 hinc Ov, hinc temporibus (de moribus M) sancti Anastasii papae fuisse cet . 20 urbis romae LM 21 anastasium s. l. M, anastasiam 01 22 primo L 24 ordinationet O1 27 benenignitatis L beatorum apostolorum natalem uenissemus, tam blande quam honorifice excepit. postea quoque interposito tempore etiam ad natalem suum, quod consacerdotibus suis tantum deferre solet, inuitare dignatus est, nec offensus est excusatione nostra; sed officium sermonis nostri, quod uicem praesentiae reddideramus, acceptans, animo nos paterno et absentes recepit. denique si dominus commeatum donauerit, ut ad eum usitato sollemniter nobis tempore recurramus, spero me ad sanctitatem tuam ei litteras exacturum, quibus etiam tibi nos incipiat commendare. Mediolanensis quoque episcopus nouus, filius uester hucusque, nunc frater, Venerius iam scripserat nobis post ordinationem suam; sed quia et hoc Cardamas iussisse te retulit, scripsimus illi per ipsum, ut sciret paratam esse oportunitatem, si uellet officium debitae pietatis agnoscere, ut beatitudini tuae scriberet et commendaret pectori tuo primordia sua. nos uero gaudemus et gloriamur in domino, quia et uisibiliter et inuisibiliter operaris salutem (in) domum nostram uere pater bonus et salutaris patronus, inuisibiliter nos aedificas in orationibus tuis rogans intra nosmet ipsos fieri regnum dei, uisibiliter autem nobis operaris in fabricis ecclesiarum, ut partem nobis facias cum illo, cuius domus a Christo meruit uisitari, quia de aedificatione tunc synagogae, quod nunc ecclesia est, testimonium religiosae plebis acceperat. fatemur uenerandae pietati tuae legentibus nobis illam epistolae partem, qua Alingonensi ecclesiae nouam filiam te auctore progenitam iam in nomine domini usque ad dedicationis diem creuisse signabas, ita exultasse spiritum nostrum in deo salutari nostro, ut, tamquam in praesenti dedicantium coetibus interessemus, illa de 22] (Luc. 7, 5). 28] (Luc. 1, 47). 1 apostolum U 3 consacerdotibus Rosw., cum sacerdotibus bJ 4 ne fPU 5 uice M, in uicem v 6 obsentes 0 7 sollempniter usitato M 11 uester om. L, noster M 14 opportunitatem PUv 16 sua om. FPU 18 operari FPU, om. M in addidi, orn . w domum oni. LMv 21 pater FPU 22 illo] centurioue add. s. I. M 23 de] dea 0 testimonium) omnium FPfJ 24 pietatis FPU 25 lingonensi LM 29 coetibus] actibus add. in mg. M XXVIII!. Paul. Not. epistulae. 10 psalmis prophetici gaudii uerba caneremus: exultate deo adiutori nostro; sumite psalmum et date tympanum. tollite hostias et introite in atria domini; adorate dominum in aula sancta eius, uel illud eiusdem prophetae: surge, domine, in requiem tuam, tu et arca sanctificationis tuae. sacerdotes tui induant salutarem, et sancti tui exultent. constituant diem suum. Quod uero indicare dignatus es aliquos de parte illius, cuius inuidia mors introiuit in orbem terrarum, dentibus suis fremere et tabescere, non miramur, quia et in Hierusalem, cum reaedificaretur templum dei, inuidebant Assyrii et fabricam resurgentem conabantur hostilibus saepe incursionibus inpedire. sed quia potior est qui in nobis est quam qui in hoc mundo, desiderium illorum peribit, nostrum uero confirmabitur, quia speramus in misericordia eius, qui numquam confundit sperantes in se. tantum curet sanctitas tua, sicut facit, ut et in nobis ipsis aedificetur domus a Christo et in Christo, quia nisi dominus aedificauerit domum, in uanum laborauerunt qui aedificant eam, et nisi supra petram, quod est Christus, fundetur haec domus, non poterit uentis spiritalium nequitiarum et torrentibus saecularium temptationum resistere. Ora ueniat dominus Iesus in cor nostrum sicut in templum suum, excutiat flagellum pietatis suae, quo uerberat omnem filium quem recipit, et expellat a sensibus mentis nostrae quasi a negotiatoribus templi omne commercium atque contagium iniquitatis. expellat a nobis boues et uenditores 1] Ps. 80, 2. 3] Ps. 95, 8. 5] Ps. 131, 8. 7] Ps. 117, 27. 8] Sap. 2, 24. 9] Ps. 111,10. 11] (I Esd. 4, 4. 5, 3). 13] I Ioh. 4, 4. 14] Ps. 111, 10. 15] Ps. 12, 6. 146, 11. 18] Ps. 126, 1. 20] (I Cor. 10, 4; Matth. 7, 24). 23] (Matth. 21, 12; Ioh. 2, 15). 24] Prou. 3, 12; Apoc. 3, 19. 5 archa FMPU 7 constituant diem suum om. M suum] festum coni. Sacch . 9 introiit (t in ras.) LM, introibit O1 12 assirii FLMU 15 confirmabatur L1, consignabitur U sperauimus F 17 curet scripsi, i upret 0, uigilet cet., oret v 20 super 01 quod w, qui Bostc . 21 spualium L columbarum et mensas nummulariorum, ut ab omni inmunditia et cupiditate purgati castam simplicitatem fidei caritatisque teneamus, quia Christi figura seruatur unde Caesaris nummus expellitur et, ubi bones non sunt, praesepia munda sunt et fides incorrupta retinetur, ubi columba non uenditur. nisi enim nos deo tradamus, uendimus diabolo. unde et uetus homo qui se consilio malesuadi serpentis addixit, uenumdatus sub peccato dicitur. denique quasi uenditus eguit redemptore, qui nos magno emit, ne iam aut diaboli aut nostri essemus et a progenie uiperarum in genus regale et sacerdotale mutati efficeremur sanguis eius, qui nos ab originis primae generosa institutione degeneres et durante peccato uiles prius animas pretiosas sanguinis sui commercio fecit et coheredes sibi ac filios dei fieri non inuida pietate concessit. exultemus et gloriemur in eo, qui factus est refugium pauperum, ut humiliaret oculos superborum. exhibeamus illi et templum in nobis et sacrificium expurgantes nos, si possimus, ueteri fermento, ut efficiamur azymi et ipse qui pro nobis inmolatus est in nobis Christus epuletur. Meminerimus nos ab utero terrae et cognationis nostrae segregatos Delphini filios esse factos, ut efficeremur illi pisces, qui perambulant semitas maris. meminerimus te non solum patrem sed et Petrum nobis esse factum, quia tu misisti hamum ad me profundis et amaris huius saeculi fluctibus extrahendum, ut captura salutis efficerer et cui uiuebam naturae morerer, ut cui mortuus eram uiuerem domino. sed si 3] (Matth. 22, 21). 4] Prou. 14, 4. 7] (Gen. 3, 6). Rom. 7,14. 8] (I Cor. 6, 20). 10] (Matth. 3, 7; I Pet. 2, 9). 14] (Rom. 8, 17). 15] Ps. 9, 10. (Ps. 17, 28). 17] (I Cor. 5, 8). 21] Ps. 8, 9. 4 mundua PU 5 tenetur M nisi-tradamus] cum enim peccamus LM 6 uendimus nos LM diabulo 0 7 malesuadentis LM serpentes 01 addictus FPU 9 et] sed fort . 12 precioso 0 17 possumus LM ueteri 0, uetere cet . 18 azimi m 20 cogitationis FLPTl 21 delfini LO, dalphini F delfini esse filios factos M 22 memineribus L 23 tu om. FPU 24 amum 0 de profundis LMv 26 uirem U 10* piscis tuus sum, debeo ore pretiosum praeferre denarium, in quo non Caesaris figura et inscriptio sed regis aeterni uiua et uiuificans imago praefulgeat, fidem scilicet ueritatis, quae doctrinae tuae monetam et anuli tui symbolum nummo cordis mei et cerae mentis inpresserit. doctrina enim tua argentum igne examinatum, probatum terrae, purgatum septuplo. Donet orationibus tuis dominus, ut monetae tuae nummus, ut hami tui piscis, ut uitis tuae sarmentum, ut uteri castitatis tuae filius sim. filii enim Delphini reputabuntur in filiis Aaron, sed non cum illis, qui ignem alienum domino obtulerunt et eo, quem in suis cordibus extinxerunt, igne diuino incensi sunt. tuis filiis sit cor ardens non cupiditatum et inlecebrarum saecularium iniquis ignibus sed illo igne, quem uenit accendere in nobis dominus, de quo ait: ignem ueni mittere in terram, et quid uolo, si iam incensus est? non ergo auaritia, non concupiscentia oculorum et noxius temporalium rerum amor in nobis ardeat igne pestifero, qui ignis alienus est deo; sed deus ipse noster, qui est ignis consumens, suum ignem agnoscat in nobis, ut dicamus: dominus inluminatio et salus nostra, quem timebimus? iste ignis corda inluminat et peccata consumit, tenebras quibus mortificamur extinguit et lucem qua uiuificemur accendit. si hoc igne lucernae nostrae sint semper ardentes, confidenter 1] (Matth. 17, 26). (Matth. 22, 21; Marc. 12, 16; Luc. 20, 24). 5] Ps. 11, 7. 10] (Leu. 10, 1). 12] (Luc. 24, 32). 14] Luc. 12, 49. 18] Hebr. 12, 29. 19] Ps. 26, 1. 23] (Luc. 12, 35).-- 1 pretiosum LJI, precioso FOPUv proferre ore praecioso F 3 fidem FPll, fides LM, fide Ov quam LM 4 monetam M, monita Ov, moneta cet . annuli Fv 5 fpressit M 6 in septuplum LM 8 sarmentum] palmes M 9 sim filius M delfini LMO, dalphini PU, dalfini F in filiis aaron reputabuntur FPll 10 optuler 0 11 et e om. FPU in om. U extiuxerunt 0, om. M; habebant add. FOPU, uel non habebant add. LM 12 incenso F, incensoi U, incessi 01 inletebrarum 01 13 carnalium F 15 et-est om. M 16 noxium 0 17 rerum] rex U quis L 18 a deo F quis L 19 per s. i. agnoscatur coni. Sacch . 20 et Ov, nostra et eet . 22 uiuificamur LM 23 semper sint L dicemus: et si ambulem in medio umbrae mortis, non timebo mala, quoniam tu mecum es. hoc igne inluminati et ad sitim aquae uiuae per ignis huius ardorem accensi in desiderium domini uere dicemus: sicut ceruus desiderat ad fontes aquarum, ita desiderat anima mea ad te, deus. quoniam apud te fons uitae, in lumine tuo uidebimus lumen. -