PL 38 · cols. 107–110

Augustine, Sermones 1-18 (Classis I, de Scripturis: de Vetere Testamento)

Sermon XIII

SERMO XIII. De eo quod scriptum est in Psalmo II, 10, Erudimini, omnes qui judicatis terram. Habitus ad Mensam sancti Cypriani, VI cal. jun.

Sermon 13. On what is written in Psalm 2:10, Be instructed, all you who judge the earth. Preached at the Table of Saint Cyprian, on the sixth day before the Kalends of June.

CAPUT PRIMUM. — 1. Terram judicare quid. — Erudimini, omnes qui judicatis terram. Terram judicare, est corpus domare. Audiamus Apostolum judicantem terram: Non sic pugno, inquit, tanquam aerem caedens; sed castigo corpus meum et in servitutem redigo, ne forte aliis praedicans ipse reprobus efficiar (I Cor. IX, 26 et 27). Audi ergo, terra, judicantem terram; et judica terram, ne sis terra. Si enim terram judicaveris, coelum eris, et in te factam gloriam Domini enarrabis. Coeli enim enarrant gloriam Dei (Psal. XVIII, 2). Si autem terram non judicaveris, terra eris. Si autem terra fueris, ad eum pertinebis cui dictum est, Terram manducabis (Gen. III, 14). Audiant ergo judices terrae: corpus castigent, libidines frenent, ament sapientiam, vincant concupiscentiam: et ut hoc faciant, erudiantur.

Chapter I. — 1. What it is to judge the earth. — Be instructed, all you who judge the earth. To judge the earth is to tame the body. Let us hear the Apostle judging the earth: I do not fight thus, he says, as one beating the air; but I chastise my body and bring it into servitude, lest perhaps, while preaching to others, I myself should become reprobate (1 Cor. 9:26–27). Hear therefore, O earth, one who judges the earth; and judge the earth, so that you may not be earth. For if you judge the earth, you will be heaven, and you will tell forth the glory of the Lord wrought in you. For the heavens tell forth the glory of God (Ps. 18:2). But if you do not judge the earth, you will be earth. And if you are earth, you will belong to him to whom it was said, Earth you shall eat (Gen. 3:14). Let the judges of the earth hear therefore: let them chastise the body, rein in their lusts, love wisdom, overcome concupiscence; and in order to do this, let them be instructed.

CAPUT II. — 2. Praesumens de propriis viribus, perit de via justa. Fidendum in Dominum. Inordinate humilis. Haec est autem summa eruditionis: Servite Domino in timore, et exsultate ei cum tremore. Exsulta ei, non tibi: ei a quo es quod es, et quod homo es. et quod justus es; si tamen jam justus es. Si autem putaveris quod ab illo quidem homo es, a te autem justus es; non servis Domino in timore, nec exsultas ei in tremore, sed tibi in praesumptione. Et quid tibi fiet, nisi quod sequitur? Ne quando irascatur Dominus, et pereatis, inquit, de via justa. Non enim ait, Ne quando irascatur Dominus, et non intretis in viam justam; sed, pereatis de via justa. Jam enim videris tibi justus non rapiendo alienum, non adulterando, non homicidium faciendo, non falsum testimonium adversus proximum dicendo, patrem et matrem honorando, unum Deum colendo, idolis et daemoniis non serviendo: de hac via peribis, si tibi ista praesumpseris, si tibi ista a te ipso esse putaveris. Infideles enim non intrant in viam justam, superbi pereunt de via justa. Quid enim ait? Erudimini, omnes qui judicatis terram. Et ne forte vires et potentiam, qua judicatis terram, vobis tribuatis, et a vobis ipsis eam vobis esse credatis; nolite sic: Servite Domino in timore; exsultate, non vobis in praesumptione, sed ei in tremore. Ne quando irascatur Dominus, et pereatis de via justa, cum exarserit cito ira ejus. Quid ergo faciendum est, ne pereamus de via justa? Beati omnes qui confidunt in eum (Psal. XI, 10-13). Si beati qui confidunt in eum; miseri qui confidunt in se. Maledictus enim omnis homo qui spem suam ponit in homine (Jerem. XVII, 5). Ergo nec in te, quia et tu homo es. Si enim spem tuam posueris in alio homine, inordinate humilis eris: si autem spem tuam posueris in te, periculose superbis. Quid autem interest? Utrumque perniciosum: nihil

Chapter II. — 2. He who presumes on his own strength perishes from the just way. One must trust in the Lord. Inordinately humble. Now this is the sum of instruction: Serve the Lord in fear, and exult to Him with trembling. Exult to Him, not to yourself: to Him from Whom you are what you are, both that you are a man and that you are just, if indeed you are already just. But if you think that from Him indeed you are a man, but from yourself you are just, you do not serve the Lord in fear, nor exult to Him in trembling, but to yourself in presumption. And what will happen to you, except what follows? Lest at any time the Lord be angry, and you perish, it says, from the just way. For it does not say, Lest at any time the Lord be angry, and you do not enter into the just way; but, you perish from the just way. For you already seem to yourself just by not seizing what belongs to another, by not committing adultery, by not committing murder, by not speaking false witness against your neighbour, by honouring father and mother, by worshipping one God, by not serving idols and demons: you will perish from this way if you presume these things for yourself, if you think these things are yours from yourself. For unbelievers do not enter into the just way; the proud perish from the just way. For what does it say? Be instructed, all you who judge the earth. And lest perhaps you attribute to yourselves the strength and power by which you judge the earth, and believe that it is yours from yourselves, do not do so: Serve the Lord in fear; exult, not to yourselves in presumption, but to Him in trembling. Lest at any time the Lord be angry, and you perish from the just way, when His wrath shall quickly have blazed up. What then must be done, that we may not perish from the just way? Blessed are all who trust in Him (Ps. 2:10–13). If those who trust in Him are blessed, wretched are those who trust in themselves. For cursed is every man who puts his hope in man (Jer. 17:5). Therefore not in yourself either, because you too are a man. For if you put your hope in another man, you will be inordinately humble; but if you put your hope in yourself, you are dangerously proud. And what is the difference? Both are ruinous: nothing

Editors' notes and page, col. 107

Footnotes

(1) ‹anchor: VI cal. jun.› · call in col 107

Istud, VI cal. jun. adjecimus ex vetere libro Germanensi.

This phrase, VI cal. jun. ["on the sixth day before the Kalends of June"], we have added from the old Saint-Germain book.

(*) ‹anchor: SERMO XIII› · call in col 107 Collatus ad cs. cl. gr. Er. Ulim. Par. Lov.

Collated with cs. cl. gr. Er. Ulim. Par. Lov. [sigla of manuscripts and editions, kept as printed].

(printed under page 60)

(a) ‹anchor: SERMO XIII› · call in col 107

Alias, de Tempore 94.

Formerly, de Tempore 94.

(printed under page 60)

(b) ‹anchor: periculose superbis› · call in col 107

Forte, superbus.

Perhaps, superbus ["proud"].

(printed under page 60)

Page

running head: 107 S. AUGUSTINI EPISC (cut off at image edge)
marginal letters: (none)
old-edition numerals: (none)
other: ligature doubt raised by the check (text not changed): coedens | caedens
other: ligature doubt raised by the check (text not changed): caelum eris | coelum eris
other: both ligature doubts settled from the page by QA Q1d (text changed): caedens; coelum eris
other: the reference (Psal. XI, 10-13) is kept as printed; the verses are Psalm 2:10-13, and the English gives that (QA Q1d)

PL 38:108

horum eligendum. Inordinate humilis non levatur: periculose superbus praecipitatur.

of these is to be chosen. The humble man is not lifted up out of due order; the proud man is perilously cast down headlong.

CAPUT III. — 3. Voluntas bona a Deo data, a Deo excitata. Denique ut noverit Sanctitas vestra, propter istum sensum redarguendum et consumendum, quod in se quisque confidit, dicta esse ista verba, Servite Domino in timore, et exsultate ei cum tremore; Apostolum audite haec ipsa verba dicentem, et sententiam cur dicta sint, explanantem. Ecce Apostoli verba sunt: Cum timore et tremore vestram ipsorum salutem operamini. Quare ergo cum timore et tremore meam salutem operor, cum sit in potestate mea operari salutem meam? Vis audire quare cum timore et tremore? Deus est enim qui operatur in vobis. Ideo cum timore et tremore: quia quod impetrat humilis, amittit superbus. Si ergo Deus est qui operatur in nobis, quare dictum est, Vestram ipsorum salutem operamini? Quia sic in nobis operatur, ut et nos operemur: Adjutor meus esto (Psal. XXVI, 9). Designat et se operatorem, qui invocat adjutorem. Sed voluntas, inquit, bona, mea est. Fateor, tua. Sed et ipsa a quo data, a quo excitata? Noli me ipsum audire: Apostolum interroga. Deus est enim, inquit, qui operatur in vobis et velle et operari pro bona voluntate (Philipp. II, 12, 13). Quid est ergo quod tibi arrogabas? Quid est quod superbus ibas, et peribas? Redi ad cor tuum, inveni te malum; et ut sis bonus, invoca bonum. Non enim in te placet Deo, nisi quod habes ex Deo: quod autem habes ex te, displicet Deo. Si bona tua cogitas, quid habes quod non accepisti? Si autem accepisti, quid gloriaris, quasi non acceperis (I Cor. IV, 7)? Solus est ille qui non novit nisi dare. Non habet datorem, qui non habet meliorem. Quo tu si inferior es, imo quia inferior es, gratulare quod ad ejus imaginem factus es; ut in illo inveniaris, qui jn te peristi. Non enim potuisti in te, nisi perdere te; nec scis invenire te, nisi ille qui fecit te, quaerat te.

Chapter III. — 3. A good will is given by God, stirred up by God. Finally, so that Your Holiness may know that these words, Serve the Lord in fear, and rejoice to Him with trembling, were spoken for the refuting and consuming of that sense by which each man trusts in himself, hear the Apostle saying these very words, and explaining the reason why they were said. Behold, these are the Apostle's words: With fear and trembling work out your own salvation. Why then do I work out my salvation with fear and trembling, when it is in my power to work out my salvation? Do you wish to hear why with fear and trembling? For it is God Who works in you. Therefore with fear and trembling: because what the humble man obtains, the proud man loses. If then it is God Who works in us, why was it said, Work out your own salvation? Because He so works in us that we also work: Be my helper (Ps. 26:9). He who calls upon a helper marks himself out as a worker too. But the good will, he says, is mine. I grant it, yours. But by whom was it itself given, by whom was it stirred up? Do not listen to me: ask the Apostle. For it is God, he says, Who works in you both to will and to work according to good will (Phil. 2:12–13). What is it, then, that you were claiming for yourself? What is it that you went on proud, and went on perishing? Return to your heart, find yourself evil; and that you may be good, call upon the Good. For nothing in you pleases God except what you have from God: but what you have from yourself displeases God. If you think of your good things, what do you have that you have not received? But if you have received it, why do you boast as if you had not received it (1 Cor. 4:7)? He alone is the one who knows nothing but to give. He has no giver who has no better. Than whom if you are inferior, nay rather because you are inferior, rejoice that you were made after His image; so that you may be found in Him, you who perished in yourself. For in yourself you could do nothing but lose yourself; nor do you know how to find yourself, unless He Who made you seeks you.

CAPUT IV. — 4. Ad judices. De muliere adultera. Alloquamur tamen et eos qui secundum istam visibilem et popularem intelligentiam judicant terram. Judicant enim terram reges, duces, principes, judices: unusquisque pro munere quod accepit in terra, judicat terram. Quid est autem quod dicitur, Judicat terram, nisi, Judicat homines qui sunt in terra? Nam si terram proprie non accipias, nisi quam calcas; agricolis ergo dictum est, Qui judicatis terram. Porro autem si reges judicant t⟨e⟩rram, et quisquis sub regibus potestatem accepit a regibus; erudiantur et ipsi: quia terra judicat terram; et timere debet eum qui est in coelo terra judicans terram. Parem quippe suum judicat, homo hominem, mortalis mortalem, peccator peccatorem. Si enim procedat in medium dominica illa sententia, Qui sine peccato est, prior in illam lapidem mittat; nonne omnis judicans terram terrae motum patitur? Evangelicum capitulum recolamus. Pharisaei tentantes Dominum, adduxerunt ante eum mulierem

Chapter IV. — 4. To judges. On the adulterous woman. Let us nevertheless address also those who, according to that visible and popular understanding, judge the earth. For kings, generals, princes, judges judge the earth: each one, according to the office which he has received on earth, judges the earth. But what is it that is said, He judges the earth, except, He judges the men who are on the earth? For if you take earth properly to mean nothing but what you tread on, then it was said to farmers, You who judge the earth. Furthermore, if kings judge the earth, and whoever under kings has received power from kings, let them too be instructed: for earth judges earth; and earth judging earth ought to fear Him Who is in heaven. For he judges his equal, man a man, mortal a mortal, sinner a sinner. For if that saying of the Lord comes forward into the midst, He who is without sin, let him first cast a stone at her; does not everyone who judges the earth suffer an earthquake? Let us recall the passage of the Gospel. The Pharisees, testing the Lord, brought before Him a woman

Editors' notes and page, col. 108

Footnotes

(1) ‹anchor: not visible› · call in col 108

Sic Ms. Germanensis Editi vero, Designat esse operatorem.

So the Saint-Germain manuscript. The printed editions, however: Designat esse operatorem ["He marks out that there is one who works"].

(printed under page 60)

(2) ‹anchor: principes, judices› · call in col 108

Mss. cs. cl., principes, judices, senatores, unusquisque, etc.

The manuscripts cs. cl.: principes, judices, senatores, unusquisque ["princes, judges, senators, each one"], etc.

(printed under page 60)

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in adulterio deprehensam; de quo peccato poena fuerat Lege definita, Loge scilicet data per Moysen famulum Dei (Levit. XX, 10). Hac ergo complexione dolosa et fraudulenta ad Dominum Pharisaei accesserunt, ut si juberet lapidari mulierem diffamatam, perderet mansuetudinem; si autem quod Lex jusserat prohiberet, peccasse teneretur in Legem. Sicut autem interrogantes de tributo Caesari reddendo, ore suo cepit, vicissim interrogans cujus esset prolatus nummus, cujus haberet imaginem et superscriptionem. Respondentes enim ipsi qui interrogaverant, in nummo esse imaginem Caesaris; respondit eis secundum os ipsorum, Reddite Caesari quae Caesaris sunt, et Deo quae Dei sunt (Luc. XX, 22-25); ut admoneret sic reddendam Deo in homine imaginem Dei, quemadmodum in nummo imago sua redditur Caesari. Ita et in ista adultera interrogatores interrogavit, et ideo judices judicavit. Non prohibeo, inquit, lapidari quam lapidari Lex jussit; sed quaero a quibus. Non enim resisto, sed Legis ministrum requiro. Denique audite: Lapidare vultis secundum Legem? Qui sine peccato est, prior in illam lapidem mittat.

caught in adultery; for which sin the penalty had been laid down by the Law, that is, the Law given through Moses the servant of God (Lev. 20:10). With this deceitful and fraudulent scheme, then, the Pharisees approached the Lord, so that if He ordered the defamed woman to be stoned, He would lose His gentleness; but if He forbade what the Law had commanded, He would be held to have sinned against the Law. But just as, when they questioned Him about paying tribute to Caesar, He caught them by their own mouth, questioning them in turn whose the coin that was brought out was, whose image and inscription it bore. For when those very men who had questioned Him answered that the image on the coin was Caesar's, He answered them according to their own mouth: Render to Caesar the things that are Caesar's, and to God the things that are God's (Luke 20:22–25); so as to admonish that the image of God in man must thus be rendered to God, just as in the coin his own image is rendered to Caesar. So too in the case of this adulteress He questioned the questioners, and thereby judged the judges. I do not forbid, He says, that she be stoned whom the Law commanded to be stoned; but I ask by whom. For I do not resist, but I am looking for a minister of the Law. In short, listen: Do you wish to stone according to the Law? Let him who is without sin cast the first stone at her.

5. Misericordiam consequitur. Quando autem haec audivit, digito scribebat in terra, ut erudiret terram. Quando autem hoc dixit Pharisaeis, levavit oculos suos ipse, et inspexit terram, et fecit eam tremere. Proinde cum hoc dixisset, iterum coepit scribere in terra. At illi compuncti et tremefacti, unus post alterum discesserunt. O terrae motum, ubi sic terra mota est, ut etiam mutaret locum!

5. She obtains mercy. Now when He heard these things, He was writing with His finger on the ground, so as to instruct the earth. And when He said this to the Pharisees, He Himself raised His eyes, and looked upon the earth, and made it tremble. Then, when He had said this, He began again to write on the ground. But they, pricked to the heart and made to tremble, went away one after another. O earthquake, where the earth was so moved that it even changed its place!

CAPUT V. — Illis ergo discedentibus, remansit peccatrix et Salvator: remansit aegrota et medicus: remansit misera et misericordia. Et aspiciens mulierem, dixit: Nemo te condemnavit? Et illa: Nemo, Domine. Sed tamen adhuc sollicita erat. Peccatores enim damnare non ausi sunt: non ausi sunt lapidare peccatricem, qui se ipsos intuentes similes invenerunt. Sed adhuc mulier erat in magno periculo: quia et ille ei judex remanserat, qui erat sine peccato. Nemo, inquit, te damnavit? At illa, Nemo, Domine; si nec tu, secura sum. Cui sollicitudini cita Dominus voce respondit: Nec ego te damnabo (Joan. VIII, 3-11). Nec ego, quamvis sim sine peccato, nec ego te damnabo. Illos a vindicta repressit conscientia: me ad subveniendum inclinat misericordia.

Chapter V. — So as they went away, there remained the sinful woman and the Saviour: there remained the sick woman and the physician: there remained misery and mercy. And looking at the woman, He said: Has no one condemned you? And she: No one, Lord. But still she was anxious. For sinners had not dared to condemn her: they had not dared to stone the sinful woman, they who, looking at themselves, found themselves like her. But the woman was still in great danger: because there had also remained for her that Judge who was without sin. Has no one, He says, condemned you? And she: No one, Lord; if not You either, I am safe. To this anxiety the Lord answered with a quick word: Neither will I condemn you (John 8:3–11). Neither will I, though I am without sin, neither will I condemn you. Conscience held them back from punishment: mercy inclines Me to come to your aid.

6. Verba Pauli de potestate. Haec attendite, et erudimini, omnes qui judicatis terram. Omnes scilicet, quia etiam sic intelligendum est, quomodo de quibus Apostolus dicit: Omnis anima potestatibus sublimioribus subdita sit. Non est enim potestas, nisi a Deo. Quae autem a Deo sunt, ordinatae sunt. Qui resistit potestati, Dei ordinationi resistit. Principes enim non sunt timori boni operis, sed mali. Vis autem non timere potestatem? Bonum fac, et habebis laudem ex illa (Rom. XIII,

6. The words of Paul concerning authority. Attend to these things, and be instructed, all you who judge the earth. All, that is, because it must also be understood in this way, as concerning those of whom the Apostle says: Let every soul be subject to the higher authorities. For there is no authority except from God. And those that are from God are ordained. He who resists the authority resists the ordinance of God. For rulers are not a terror to good work, but to evil. Do you wish, then, not to fear the authority? Do good, and you will have praise from it (Rom. 13:

Editors' notes and page, col. 109

Footnotes

(1) ‹anchor: audivit› · call in col 109

Sic Ms. Germ. At editi, audiunt.

So the Saint-Germain manuscript. But the printed editions: audiunt ["they hear"].

(printed under page 61)

(2) ‹anchor: Dominus voce respondit› · call in col 109

Sic melius codex cs. [Cui sollicitudini tacita Dominus voce respondit.]

So, better, the codex cs. [Cui sollicitudini tacita Dominus voce respondit: "To which anxiety the Lord answered with silent voice."]

(printed under page 61)

(3) ‹anchor: intelligendum est, quomodo› · call in col 109

Am. Er. et Ms. Germanensis omittunt, quomodo.

Am., Er. and the Saint-Germain manuscript omit quomodo ["how"].

(printed under page 61)

(4) ‹anchor: ordinatae sunt› · call in col 109

Er. Lugd. Ven. legunt: Quae autem sunt, a Deo ordinata sunt. Lov. sic: Quae autem sunt, a Deo ordinatae sunt. M.

Er., Lugd. and Ven. read: Quae autem sunt, a Deo ordinata sunt ["But the things that are, are ordained by God"]. Lov. thus: Quae autem sunt, a Deo ordinatae sunt ["But those (powers) that are, are ordained by God"]. M.

(printed under page 61)

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1-5). Et si non ab illa, tamen ex illa. Aut enim juste agis, et justa potestas laudabit te: aut juste agentem, etiamsi potestas injusta damnet te, Deus justus coronabit te. Ac per hoc tu justitiam tene, tu bene vive: et sive damnet, sive absolvat, habebis laudem ex illa. Beatus ille, cujus hic sanguis fusus est, nonne ex ipsa potestate, antequam et a qua visus est judicari, laudem invenit? Confessionem prompsit, in fide permansit: mortem non timuit, sanguinem fudit, diabolum vicit.

1-5). Even if not from it, yet out of it. For either you act justly, and a just authority will praise you; or, though you act justly and an unjust authority condemns you, the just God will crown you. And therefore hold fast to justice, live well: and whether it condemns or acquits, you will have praise out of it. That blessed man, whose blood was shed here, did he not find praise from that very authority before which and by which he was seen to be judged? He brought forth his confession, he persevered in the faith: he did not fear death, he shed his blood, he conquered the devil.

CAPUT VI. — 7. Judex in se primum, tum in alios jus dicat. Ut ergo non sitis iniquae p⟨o⟩testatis, quicumque homines vultis habere in homines potestatem; erudimini, ne perverse judicetis, et ante in anima pereatis, quam quemquam in carne perdatis. Judex esse vis (non potes meritis), vel pecunia; nondum reprehendo. Fortasse enim prodesse cupis rebus humanis, et emis ut prosis; ut servias justitiae, non parcis pecuniae. Prius propter te esto judex in te: prius judica de te, ut de penetrali conscientiae securus procedas ad alterum. In te ipsum redi, te attende, te discute, te audi. Ibi te volo probare integrum judicem, ubi non quaeris testem. Procedere vis cum potestate, ut alter tibi dicat de altero quod tu nescis; prius intus judica. Nihil tibi de te dixit conscientia tua? Si nolis negare, utique dixit. Nolo audire quid dixerit: tu judica qui audisti. Dixit tibi de te quid feceris, quid acceperis, quid peccaveris. Vellem scire qualem sententiam protulisti. Si bene audisti, si recte audisti, si in audiendo te justus fuisti, si tuae mentis tribunal ascendisti, si te ipsum ante te ipsum in equuleum cordis suspendisti, si graves tortores adhibuisti timoris; bene audisti si sic audisti; et procul dubio poenitendo peccatum punisti. Ecce et discussisti, et audisti, et punisti; et tamen tibi pepercisti. Sic audi et proximum tuum, si erudiaris sicut admonuit Psalmus, Erudimini, omnes qui judicatis terram.

Chapter VI. — 7. Let the judge pronounce judgement first on himself, then on others. So then, that you may not be an unjust authority, all you men who wish to have authority over men: be instructed, lest you judge perversely, and perish first in the soul before you destroy anyone in the flesh. You wish to be a judge (you cannot be so by merits), or by money; I do not yet find fault. For perhaps you desire to be of benefit to human affairs, and you buy so that you may benefit; in order to serve justice, you do not spare money. First, for your own sake, be a judge within yourself: first judge concerning yourself, so that you may go forth to another secure from the inner chamber of conscience. Return into yourself, attend to yourself, examine yourself, hear yourself. There I wish to prove you an upright judge, where you do not seek a witness. You wish to go forth with authority, so that one man may tell you about another what you do not know; first judge within. Has your conscience told you nothing about yourself? If you are unwilling to deny it, it has certainly told you. I do not wish to hear what it told you: you who heard, judge. It told you about yourself what you have done, what you have received, what sin you have committed. I should like to know what sentence you pronounced. If you heard well, if you heard rightly, if in hearing you were just towards yourself, if you mounted the tribunal of your mind, if you hung yourself before yourself on the rack of the heart, if you applied the heavy torturers of fear; you heard well if you heard thus; and without doubt by repenting you punished the sin. Behold, you have both examined, and heard, and punished; and yet you have spared yourself. Hear your neighbour too in this way, if you are instructed as the Psalm has admonished, Be instructed, all you who judge the earth.

CAPUT VII. — 8. Peccata persequatur, non peccantem. Si sic audis proximum tuum, quomodo audis et te; peccata persequeris, non peccantem: et si forte quisquam durus est ad corrigenda peccata, aversus a timore Dei; hoc ipsum in eo persequeris, hoc ipsum corrigere conaberis, hoc perdere et tollere laborabis, ut servetur homo peccato damnato. Duo enim nomina sunt, homo et peccator: hominem Deus fecit, peccatorem se ipse homo fecit: pereat quod fecit homo, liberetur quod fecit Deus. Noli ergo usque ad mortem, ne cum persequeris peccatum, perdas hominem. Noli usque ad mortem, ut sit quem poeniteat: homo non necetur, ut sit qui emendetur. Hanc in corde retinens homo in homines dilectionem, esto

Chapter VII. — 8. Let him pursue sins, not the sinner. If you hear your neighbour thus, just as you hear yourself also, you pursue the sins, not the one who sins: and if perchance someone is hardened against the correction of his sins, turned away from the fear of God, this very thing you will pursue in him, this very thing you will endeavour to correct, this you will labour to destroy and remove, so that the man may be saved once the sin is condemned. For there are two names, man and sinner: God made the man, the man made himself a sinner: let what man made perish, let what God made be set free. Do not, then, [go] as far as death, lest while you pursue the sin you destroy the man. Do not [go] as far as death, so that there may be one who repents: let the man not be killed, so that there may be one who is amended. Retaining in your heart this love towards men, O man, be

Editors' notes and page, col. 110

Footnotes

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Codex cs., cujus hic sanguis pro Domino fusus est

The codex cs.: cujus hic sanguis pro Domino fusus est ["whose blood was shed here for the Lord"].

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Sic Ms. Germanensis. Editi vero, promisit.

So the Saint-Germain manuscript. The printed editions, however: promisit ["he promised"].

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Lov., per homines. Particula, per, abest a caeteris libris. Porro editio Er. habet sic: quicumque homines vultis habere in potestate.

Lov.: per homines ["through men"]. The particle per is absent from the other books. Moreover the edition Er. has it thus: quicumque homines vultis habere in potestate ["whoever of you wish to have men in your power"].

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Apud Lov. omittitur, non. Habetur in aliis libris.

In Lov. non ["not"] is omitted. It is found in the other books.

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Sic Am. Er. et Ms. Germanensis. At Ulim. et Lov., Si sic audis et proximum tuum.

So Am., Er. and the Saint-Germain manuscript. But Ulim. and Lov.: Si sic audis et proximum tuum ["If you so hear your neighbour also"].

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Cyprianus Martyr.

Cyprian the Martyr.

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Forte, potestates.

Perhaps, potestates ["powers"].

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Vide Tract. 12 in Joan., n. 13.

See Tractate 12 on John, n. 13.

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