§1Proxime factum est: Liberalitas praestantissimorum imperatorum expungebatur in castris, milites laureati adibant.
Recently it came to pass: the bounty of our most excellent emperors was being distributed in the camp, and the soldiers, crowned with laurel, were stepping forward.
Quidam illic magis dei miles ceteris constantior fratribus, qui se duobus dominis servire posse praesumpserant, solus libero capite, coronamento in manu otioso, vulgato iam et ista disciplina Christiano, relucebat.
There was there a certain soldier, more a soldier of God and more constant than his other brethren, who had presumed that they could serve two masters; he alone, with his head bare, holding the crown uselessly in his hand, already renowned as a Christian under that very discipline, shone forth.
Denique singuli designare, eludere eminus, infrendere cominus.
Consequently, one by one they began to point at him, to mock him from afar, and to gnash their teeth at him from near.
Murmur tribuno defertur; et persona iam ex ordine decesserat.
The murmur was reported to the tribune, and the person had already stepped out of the ranks.
Statim tribunus, Cur, inquit, tam diversus habitus? Negavit ille sibi cum ceteris licere.
Immediately the tribune asked, "Why this so different attire?" He answered that it was not permitted to him as to the others.
Causas expostulatus, Christianus sum, respondit. O militem gloriosum in deo! Suffragia exinde, et res ampliata, et reus ad praefectos.
Being demanded his reasons, he replied, "I am a Christian." O glorious soldier in God! Thenceforth there were opinions, the matter was enlarged, and the accused was sent to the prefects.
Ibidem gravissimas penulas posuit, relevari auspicatus, speculatoriam morosissimam de pedibus absolvit, terrae sanctae insistere incipiens, gladium nec dominicae defensioni necessarium reddidit, laurea et de manu deruit, et nunc rufatus sanguinis sui spe, calceatus de evangelii paratura, succinctus acutiore verbo dei, totus de apostolo armatus et de martyrii eandida melius coronatus donativum Christi in carcere expectat.
On the very spot, he laid down his heavy cloak, hoping to be relieved, slipped off the troublesome scout's shoes from his feet, beginning to stand upon holy ground, returned the sword not even necessary for the Lord's defense, and threw down the laurel crown also from his hand; and now, reddened by the hope of his own blood, shod with the preparation of the gospel, girded with the sharper word of God, fully armed by the apostle and better crowned with the white crown of martyrdom, he awaits the bounty of Christ in prison.
Exinde sententiae super illo, nescio an Christianorum—non enim aliae ethnicorum, ut de abrupto et praecipiti et mori cupide, qui de habitu interrogatus nomini negotium fecerit, solus scilicet fortis inter tot fratres commilitones, solus Christianus.
Since then, there have been opinions about him, I know not whether of Christians—for those of the pagans are no different—as of a rash, headlong man, eager to die, who, when questioned about his attire, brought trouble to the Name, as if he alone were brave among so many fellow-soldiers, he alone a Christian.
Plane superest, ut etiam martyria recusare meditentur qui prophetias eiusdem spiritus sancti respuerunt.
Clearly, it is a remaining consequence that those who have rejected the prophecies of the same Holy Spirit should also contemplate refusing martyrdoms.
Musitant denique tam bonam et longam sibi pacem periclitari.
They murmur, finally, that so good and long a peace is being endangered for them.
Nec dubito quosdam scripturas emigrare, sarcinas expedire, fugae accingi de civitate in civitatem.
Nor do I doubt that some are deserting the Scriptures, packing their baggage, and preparing themselves for flight from city to city.
Nullam enim aliam evangelio memoriam curant.
For they care for no other memory of the gospel.
Novi et pastores eorum in pace leones, in proelio cervos.
I know also their pastors, who are lions in peace and stags in battle.
Sed de quaestionibus confessionum alibi docebimus.
But of the questions of confessions we shall teach elsewhere.
At nunc quatinus et illud opponunt: Ubi autem prohibemur coronari? hanc magis localem substantiam causae praesentis aggrediar, ut et qui ex sollicitudine ignorantiae quaerunt instruantur, et qui in defensionem delicti contendunt, revincantur, ipsi vel maxime Christiani laureati, quibus id solum quaestio est, quasi aut nullum aut incertum saltem haberi possit delictum quod patiatur quaestionem.
But now, in so far as they also object, "Where indeed are we forbidden to be crowned?" I will address this more local substance of the present case, so that both those who inquire out of the anxiety of ignorance may be instructed, and those who contend in defense of their transgression may be refuted, especially those crowned Christians themselves, for whom this alone is a question, as if a transgression that admits of a question could be regarded either as no transgression at all or at least as an uncertain one.
Nec nullum autem nec incertum hinc interim ostendam.
But that it is neither non-existent nor uncertain, I will show in the meantime.
§2Neminem dico fidelium coronam capite nosse alias extra tempus temptationis eiusmodi.
I say that none of the faithful knows of a crown on his head at any other time except during a period of trial of this kind.
Omnes ita observant a catechumenis usque ad confessores et martyres vel negatores.
All observe this, from catechumens up to confessors and martyrs, or even deniers.
Videris, unde auctoritas moris, de qua nunc maxime quaeritur.
You will see whence comes the authority of the custom, which is now most of all inquired into.
Porro cum quaeritur quid observetur, observari interim constat.
Furthermore, when it is asked what is observed, it is meanwhile established that it is observed.
Ergo nec nullum nec incertum videri potest delictum quod committitur in observationem suo iam nomine vindicandam et satis auctoratam consensus patrocinio.
Therefore, a transgression committed against an observation which is already in its own name to be maintained and is sufficiently authorized by the patronage of consensus, cannot seem either non-existent or uncertain.
Plane, ut ratio quaerenda sit, sed salva observatione, nec in destructionem eius, sed in aedificationem potius, quo magis observes, cum fueris etiam de ratione securus.
Clearly, though a reason is to be sought, yet this must be done with the observation preserved, not to its destruction but rather to its edification, so that you may observe it all the more when you are also secure about the reason.
Quale est autem, ut tunc quis in quaestionem provocet observationem, cum ab ea excidit? et tunc requirat, unde habuerit observationem, cum ab ea desiit? quando, etsi ideo velit videri ad quaestionem vocare, uti ostendat se non deliquisse in observationis destitutione, nihilominus deliquisse eum constet retro in observationis praesumptione.
But what a thing it is, for anyone to call an observation into question at the very moment he has fallen from it? and to inquire whence he received the observation at the very moment he has ceased from it? since, even if he should wish to appear to call it into question for the purpose of showing that he did not transgress in the abandonment of the observation, it is nevertheless established that he previously transgressed in the presumption of the observation.
Si enim non deliquit hodie suscepta corona, deliquit aliquando recusata.
For if he did not transgress today by accepting the crown, he transgressed at some time by refusing it.
Et ideo non ad eos erit iste tractatus quibus non competit quaestio, sed ad illos qui studio discendi non quaestionem deferunt, sed consultationem.
And therefore this treatise will not be addressed to those to whom the question does not belong, but to those who, out of a desire to learn, bring not an objection but a consultation.
Nam et semper quaeritur de isto, et laudo fidem quae ante credidit observandum esse quam didicit.
For indeed, this is always inquired into, and I praise the faith which believed that it must be observed before it learned why.
Et facile est statim exigere, ubi scriptum sit, ne coronemur.
And it is easy to demand immediately where it is written that we should not be crowned.
At enim scriptum est, ut coronemur? Expostulantes enim scripturae patrocinium in parte diversa praeiudicant suae quoque parti scripturae patrocinium adesse debere.
But indeed, is it written that we should be crowned? For those who demand the patronage of Scripture in the opposing party prejudge that the patronage of Scripture ought also to be present on their own side.
Nam si ideo dicetur coronari licere, quia non prohibeat scriptura, aeque retorquebitur ideo coronari non licere, quia scriptura non iubeat.
For if it shall be said that it is permitted to be crowned because Scripture does not forbid it, it will be equally retorted that it is not permitted to be crowned because Scripture does not command it.
Quid faciet disciplina? Utrunque recipiet, quasi neutrum prohibitum sit? an utrumque reiciet, quasi neutrum praeceptum sit? Sed quod non prohibetur, ultro permissum est(??) Immo prohibetur quod non ultro est permissum.
What shall discipline do? Shall it receive both, as if neither were forbidden? or shall it reject both, as if neither were commanded? "But what is not forbidden is freely permitted." On the contrary, that is forbidden which is not freely permitted.