PL 54 · cols. 301–304

Leo the Great, Sermons

Sermon XLIX

potest largitatis deesse materies, ubi Christus pascit et pascitur. In omni hoc opere illa intervenit manus quae pauem frangendo auget, et erogando multiplicat. Securus et hilaris sit eleemosynae distributos, quia tunc maximum lucrum habebit, quando sibi minimum reservaverit, dicente B. apostolo Paulo: Qui autem administrat semen seminanti, et panem ad manducandum prestabit, et multiplicabit semen vestrum, et augebit incrementa frugum justitiae vestrae (II Cor. ix, 10); in Christo Jesu Domino nostro, qui vivit et regnat cum Patre et Spiritu sancto in saecula saeculorum. Amen.

[…] can the material for generosity be lacking where Christ both feeds and is fed. In all this work that hand intervenes which increases bread by breaking it and multiplies it by giving it out. Let the distributor of alms be carefree and cheerful, because he will have the greatest gain when he has kept back least for himself, as the blessed apostle Paul says: Now He Who supplies seed to the sower will also supply bread to eat, and will multiply your seed, and will increase the growth of the fruits of your justice (2 Cor. 9:10); in Christ Jesus our Lord, Who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen.

SERMO XLIX [Al. XLVIII].

SERMON XLIX [Al. XLVIII].

De Quadragesima XI.

On Lent, XI.

Cap. I. — In omnibus quidem, dilectissimi, diebus atque temporibus quaedam nobis divinae bonitatis signa praefixa sunt, et nulla pars anni a sacris est aliena mysteriis, ut dum nobis ubique praesidia nostrae salutis occurrunt, invitantem nos semper misericordiam Dei avidius expetamus. Sed quidquid illud est quod in diversis gratiae operibus et donis reparationi humanarum confertur animarum, totum id nobis nunc evidentius et copiosius praesentatur, quando non particulatim quaedam agenda, sed simul sunt omnia celebranda. Appropinquante enim festivitate paschali, adest maximum sacratissimumque jejunium quod observantiam sui universis fidelibus sine exceptione denuntiat: quia nemo tam sanctus est ut non sanctior, nemo tam devotus ut non debeat esse devotior. Quis enim in hujus vitae constitutus incerto, aut immunis a tentatione, aut liber inveniatur a culpa? Quis est qui nihil virtutis sibi adjici, aut qui nihil vitii sibi optet auferri? cum et adversa noceant et secunda corrumpant, nec minoris

Chap. I. — On all days and at all seasons, dearly beloved, certain signs of the divine goodness have been set before us, and no part of the year is a stranger to the sacred mysteries, so that, while the defences of our salvation meet us everywhere, we may seek more eagerly the mercy of God which always invites us. But whatever is bestowed, in the various works and gifts of grace, for the restoration of human souls, the whole of it is now presented to us more clearly and more abundantly, when not certain things are to be done piecemeal, but all things are to be celebrated together. For as the paschal festival approaches, there is at hand the greatest and most sacred fast, which enjoins its observance on all the faithful without exception: because no one is so holy that he ought not to be holier, no one so devout that he ought not to be more devout. For who, set in the uncertainty of this life, is found either free from temptation or free from fault? Who is there who does not wish something of virtue to be added to him, or something of vice to be taken away from him? since both adversity harms and prosperity corrupts, nor [is it] of less […]

Editors' notes and page, col. 301

Footnotes

(a) ‹anchor: ubi Christus› · printed under col 301

Prima editio et codd. collect. 5, et pascit, et pascitur.

The first edition and the manuscripts of collection 5 [read] "et pascit, et pascitur" [both feeds and is fed].

(b) ‹anchor: Dei avidius› · printed under col 301

Sic cum Quesnello codd. S. Petri et nonnulli Vatt. Aliae editiones cum allis mss., exspectemus. Post pauca, pro reparationi, quaedam exemplaria, ad reparationem.

So, with Quesnel, the manuscripts of St Peter's and some Vatican ones. Other editions, with other manuscripts, [read] "exspectemus" [await]. A little after, for "reparationi" some copies [read] "ad reparationem" [for the restoration].

Ex quinque nostris mss., pro autem, quod erat in editis, posuimus enim, quod et contextui melius congruit.

From five of our manuscripts we have put "enim" [for] in place of "autem" [but], which was in the editions; it also fits the context better.

Editors' prose

Synopsis. — I. Jejunium Quadragesimae maximum et sacratissimum omnibus sine exceptione indictum esse, quia omnibus necessarium, cum nemo sit immunis a culpa. — II. Quam pauci viam salutis intrant, quam nulti temporalibus occupantur. — III. Sicut magis insidiatur et saevit diabolus Qradragesimae tempore, ita magis Deo salutique suae vacare Christianos debere. — IV. Ut paschali festo nos praeparemus, exsequenda esse Dei mandata, quae ideo dantur ut et gratia Dei quaeratur, et propria vita velut in speculo conspiciatur. — V. Primum misericordiae effectum, quod est oblivio delictorum, et optandum a Deo, et praestandum esse proximo. — VI. Eum qui filius haberi cupit debere fratris habere charitatem et eleemosynam largiri, ut misericordiae divinae ministrum.

Synopsis. — I. That the fast of Lent, the greatest and most sacred, is enjoined on all without exception, because it is necessary for all, since no one is free from fault. — II. How few enter the way of salvation, how many are taken up with temporal things. — III. That as the devil lies in wait and rages more in the time of Lent, so Christians ought to give themselves the more to God and to their salvation. — IV. That, to prepare ourselves for the paschal feast, the commandments of God are to be carried out, which are given for this reason, that the grace of God may be sought and one's own life seen as in a mirror. — V. That the first effect of mercy, which is the forgetting of offences, is both to be desired from God and to be granted to one's neighbour. — VI. That he who desires to be held a son must have the charity of a brother and bestow alms, as a minister of the divine mercy.

Page

running head: 301 SERMO XLIX. (one head centred across the page, cols 301–302)
marginal letters: A ‹potest largitatis deesse›; B ‹culpa. — II. (synopsis)›; C ‹ricordiam Dei avidius›; D ‹below the last text line, beside the head of the footnotes›
old-edition numerals: 184 after ‹pauem frangendo›; 185 after ‹sine exceptione denuntiat:›
signature: none
other: caption SERMO XLIX [Al. XLVIII]. and sub-caption De Quadragesima XI. printed in col 301 only; notes (d), (e) and the start of (f), printed under col 301, have their calls in col 302 and are set in n302

PL 54:302

sit periculi carere desideratis quam abundare concessis. Insidiae sunt in divitiarum amplitudine, insidiae in paupertatis angustiis. Illae elevant ad superbiam, hae incitant ad querelam. Tentat sanitas, tentat infirmitas, dum et illa materia est negligentiae, et haec causa tristitiae. Laqueus est in securitate, laqueus est in timore; nec interest utrum animus, qui terreno tenetur affectu, grudiis occupetur an curis, cum par morbus sit vel sub vana delectatione languescere, vel sub anxia sollicitudine laborare.

[…] danger to lack what one desires than to abound in what has been granted. There are snares in the abundance of riches, snares in the straits of poverty. The former lift up to pride, the latter provoke to complaint. Health tempts, sickness tempts, since the one is matter for negligence and the other a cause of sadness. There is a snare in security, there is a snare in fear; nor does it matter whether the mind that is held by earthly affection is occupied with joys or with cares, since it is a like disease either to languish under vain delight or to labour under anxious solicitude.

Cap. II. — Impletur itaque per omnia sententia Veritatis qua discimus angustam esse et arduam viam quae ducit ad vitam (Matth. vii, 14); et cum latitudo itineris ad mortem trahentis multis frequentetur agminibus, in salutis semitis paucorum intrantium sunt rara vestigia. Unde autem populosior est via laeva quam dextera, nisi quia ad mundana gaudia et corporalia bona multitudo proclivis est? Et quamvis caducum incertumque sit quod cupitur, libentius tamen suscipitur labor pro desiderio voluptatis quam pro amore virtutis.

Chap. II. — And so the saying of the Truth is fulfilled in all things, by which we learn that narrow and steep is the way that leads to life (Matt. 7:14); and while the breadth of the road that draws to death is thronged by many companies, on the paths of salvation the footprints of the few who enter are rare. And why is the left-hand way more crowded than the right, unless because the multitude is inclined to worldly joys and bodily goods? And although what is desired is perishable and uncertain, yet labour is more willingly undertaken for the desire of pleasure than for the love of virtue.

Ita cum innumeri sint qui visibilia concupiscant, vix inveniuntur qui temporalibus aeterna praeponant. Et ideo, dicente beato apostolo Paulo: Quae videntur temporalia sunt, quae autem non videntur aeterna sunt (II Cor. iv, 18); latet quodammodo et in abscondito est virtutum via, quoniam spe salvi facti sumus (Rom. viii, 24), et fides vera id super omnia diligit, quod nullo sensu carnis attingit. Magnis est ergo operis et laboris mobilitatem cordis ab omnibus continere peccatis, et cum undique innumerae voluptatum illecebrae blandiantur, ad nulla contagia vigorem animi relaxare. Quis picem tangit, et non inquinatur ab ea (Eccli. xiii, 1)? quis non infirmatur in carne? quis non sordescit in pulvere? quis postremo est tantae puritatis, ut iis non polluatur sine quibus vita non ducitur? Jubet enim per Apostolum doctrina divina, ut qui habent uxores, tamquam non habentes sint; et qui flent, tamquam non flentes; et qui gaudent, tamquam non gaudentes; et qui emunt, tamquam non possidentes; et qui utuntur hoc mundo, tamquam non utantur: praeterit enim Figura mundi hujus (I Cor. vii, 29-31). Beata igitur mens quae peregrinationis suae tempora casta sobrietate transcurrit, et in iis per quae necesse est eam ambulare non remanet, ut hospita magis quam domina terrenorum, nec affectibus

So, while those who covet visible things are countless, scarcely are any found who put eternal things before temporal. And therefore, as the blessed apostle Paul says: The things that are seen are temporal, but the things that are not seen are eternal (2 Cor. 4:18); the way of the virtues lies hidden in a manner and is in concealment, since we have been saved in hope (Rom. 8:24), and true faith loves above all that which it reaches by no sense of the flesh. It is therefore a matter of great work and labour to hold back the fickleness of the heart from all sins, and, while countless enticements of pleasures flatter on every side, to slacken the vigour of the mind towards no contagion. Who touches pitch and is not defiled by it (Sir. 13:1)? who is not made weak in the flesh? who does not become soiled in the dust? who, finally, is of such purity as not to be polluted by those things without which life is not led? For the divine teaching commands through the Apostle that those who have wives be as though not having them; and those who weep, as though not weeping; and those who rejoice, as though not rejoicing; and those who buy, as though not possessing; and those who use this world, as though they did not use it: for the Figure of this world passes away (1 Cor. 7:29–31). Blessed, therefore, is the mind that runs through the times of its pilgrimage with chaste sobriety, and does not linger in those things through which it must walk, so that, as a guest rather than a mistress of earthly things, it neither in the affections […]

Editors' notes and page, col. 302

Footnotes

(d) ‹anchor: occupetur an curis,› · printed under col 301

In duobus mss. S. Petri et in alio Bon., cum pars morbi sit.

In two manuscripts of St Peter's and in another, of Bonn, "cum pars morbi sit" [since it is part of the disease].

(e) ‹anchor: Veritatis qua› · printed under col 301

Ita nostri codd. et vulgati ante Quesn. apud quem, dicitur.

So our manuscripts and the printed editions before Quesnel, in whom [we read] "dicitur" [it is said].

(f) ‹anchor: Unde autem› · printed under col 301, running over into the foot of col 302

Quesnellus textui inseruit, populatior, et notavit in margine: « Ita mss. omnes, non populosior, ut vulgati. » Nos autem vulgatorum lectionem, quae in plerisque et potioribus nostris codd. reperitur, restituendam credidimus: nam populatior a populatus ad depraedationem pertinens, a Leonis sensu abhorret.

Quesnel inserted "populatior" into the text and noted in the margin: "So all the manuscripts, not 'populosior', as the printed editions." We, however, have thought that the reading of the printed editions, which is found in most and the better of our manuscripts, should be restored: for "populatior", from "populatus" and pertaining to plundering, is foreign to Leo's meaning.

(g) ‹anchor: domina terrenorum,› · printed under col 302

Ita mss. codd. Corb., Vict. et Thuan., et sensus exigit; ut perperam ab imperito scriba in illorum verborum locum haec fuerint substituta, quae leguntur in vulgatis: Nec affectibus sit innixa humanis, nec promissionibus desit divinis. Quesn. — Lectionem textus approbant etiam nostri codices S. Petri. Barb. et nonnulli Vatt. In prima editione parum dissimiliter: Nec affectibus desit humanis, nec promissionibus non sit innexa divinis.

So the manuscripts of Corbie, St Victor and de Thou, and the sense demands it; so that wrongly, by an unskilled scribe, these words which are read in the printed editions were substituted in place of those: "Nec affectibus sit innixa humanis, nec promissionibus desit divinis" [let it neither lean on human affections, nor fail the divine promises]. Quesnel. — The reading of the text is also approved by our manuscripts of St Peter's, the Barberini and some Vatican ones. In the first edition, not very differently: "Nec affectibus desit humanis, nec promissionibus non sit innexa divinis."

Page

running head: SERMO XLIX. 302 (one head centred across the page, cols 301–302)
marginal letters: A ‹sit periculi carere›; B ‹tium sunt rara vestigia›; C ‹dique innumerae / ad nulla contagia›; D ‹below the last text line, beside the head of the footnotes›
old-edition numerals: 186 after ‹tamquam›
signature: none
other: (none)

PL 54:303

desit humanis, et promissionibus sit innixa divinis.

[…] human is found wanting, and it leans upon the divine promises.

Cap. III. — Hanc autem fortitudinem, dillectissimi, nulli magis quam praesentes et exigunt et conferunt dies: quibus dum observantia specialis impenditur, consuetudo in qua perseveretur acquiritur. Notum enim vobis est hoc esse tempus quo per totum mundum, saeviente diabolo, acies debet Christiana oonfligere; et si quos aut desidia tepidos, aut sollicitudo habuit occupatos, nunc oportet armis spiritalibus instrui, et coelesti tuba ad incundum certamen accendi: quoniam illo cujus invidia mors introivit in orbem terrarum (Sap. ii, 24), modo praecipuo livore uritur, modo maximo dolore cruciatur. Videt enim de omnium hominum genere, in adoptionem filiorum Dei novos populos introduci, et per virgineam Ecclesiae fecunditatem, partus regenerationis augeri. Videt se dominationis suae jure privatum, a cordibus eorum quos possidebat expelli eripi sibi in utroque sexu millia senum, millia juvenum, millia parvulorum; nec obesse cuiquam vel proprium, vel originale peccatum, ubi justificatio non meritis retribuitur, sed sola gratiae largitate donatur.

Chap. III. — But this fortitude, dearly beloved, no days both demand and confer more than the present: in which, while a special observance is devoted, a habit is acquired in which one may persevere. For you know that this is the time in which, while the devil rages throughout the whole world, the Christian battle-line must engage; and if sloth has held any lukewarm, or care has held any busy, they must now be equipped with spiritual arms and fired by the heavenly trumpet to the [joyful] contest: since he through whose envy death entered into the world (Wis. 2:24) is now burned with special spite, now tormented with the greatest grief. For he sees new peoples from every race of men brought into the adoption of the sons of God, and the offspring of regeneration increased through the virginal fruitfulness of the Church. He sees himself deprived of the right of his dominion, driven out from the hearts of those whom he possessed, thousands of the old, thousands of the young, thousands of little ones of either sex snatched from him; and that neither personal nor original sin harms anyone, where justification is not paid out for merits but given by the sole bounty of grace.

Lapsos quoque et insidiarum suarum fraude deceptos, poenitentiae lacrymis ablui, et portas misericordiae apostolica clave reserante, ad remedia reconciliationis admitti. Sentit insuper diem Dominicae passionis instare, et se illius crucis potestate conteri, quae in Christo ab omni debito mortis alieno, redemptio fuit mundi, non poena peccati.

[He sees] also the lapsed, and those deceived by the fraud of his snares, washed by the tears of penance and, as the apostolic key unlocks the gates of mercy, admitted to the remedies of reconciliation. He feels, moreover, that the day of the Lord's passion is at hand, and that he is crushed by the power of that cross which, in Christ, a stranger to every debt of death, was the redemption of the world, not the penalty of sin.

Cap. IV. — Ut itaque malignitas frementis inimici nullos habeat sui livoris effectus, ad exsequenda Domini mandata diligentior est assumenda devotio: ut tempus in quo omnia divinae misericordiae sacramenta concurrunt, cum praeparatione et animorum suscipiamus et corporum, implorantes regimen et adjutorium Dei, ut sine quo nihil possumus facere, per ipsum omnia valeamus implere. Ideo enim datur praeceptum, ut praecipientis quaeratur auxilium. Nec se quisquam per occasionem infirmitatis excuset, cum qui praestitit velle, donet et posse, dicente beato apostolo Jacobo: Si quis vestrum

Chap. IV. — So, that the malice of the raging enemy may have no effects of his spite, a more diligent devotion must be taken up for carrying out the Lord's commandments: so that we may receive the season in which all the mysteries of the divine mercy meet together with preparation both of souls and of bodies, imploring the guidance and help of God, that we who without Him can do nothing may through Him be able to fulfil all things. For the commandment is given for this reason, that the help of Him Who commands may be sought. Nor let anyone excuse himself on the pretext of weakness, since He Who has granted the will gives also the power, as the blessed apostle James says: If any of you

Editors' notes and page, col. 303

Footnotes

(a) ‹anchor: dum observantia› · printed under col 303

Sic emendavimus ex duobus mss. S. Petri, duobus Vatt. et prima editione. Caeteri editi, spiritalis.

So we have corrected from two manuscripts of St Peter's, two Vatican ones and the first edition. The other editions [read] "spiritalis" [spiritual].

(b) ‹anchor: acies› · printed under col 303

Mss. S. Petri et codd. collect. 4 et 5, debeat, et paulo post, oporteat. Dein, ad idem certamen, loco ad incundum certamen in iisdem mss. S. Petri.

The manuscripts of St Peter's and the manuscripts of collections 4 and 5 [read] "debeat", and a little after, "oporteat". Next, "ad idem certamen" [to the same contest] in place of "ad incundum certamen" in the same manuscripts of St Peter's.

In duobus mss. S. Petri, sui laboris, et forte melius.

In two manuscripts of St Peter's, "sui laboris" [of his toil], and perhaps better.

(d) ‹anchor: implorantes› · printed under col 303

Inter voces, regimen et adjutorium, pleraeque editiones ante Quesnellum addunt, et misericordiam, quod deest in Quesnelli mss. et in plerisque nostris, nec non in editionibus Surii atque Antuerpiense an. 1583.

Between the words "regimen" [guidance] and "adjutorium" [help], most editions before Quesnel add "et misericordiam" [and mercy], which is lacking in Quesnel's manuscripts and in most of ours, and also in the editions of Surius and the Antwerp one of the year 1583.

(e) ‹anchor: excuset,› · printed under col 303, running over into the foot of col 304

Editi ante Quesn., quia qui praestitit velle, donabit et posse. Prima editio et cod. Patav. S. Justinae, pro donabit habet donat. Quesnelli emondationem confirmant nostri codices collect. 1 et 5. Ms. Lectionar. S. Petri concinit, et solum pro posse habet proficere, seu melius perficere. Confer similem sententiam serm. 94. c. 2 Posse autem a Leone identidem sumitur pro potestate efficiente; unde serm. 76, cap. 5, scripsit: Quod utique apostoli, posteaquam Spiritus sancti nova abundantia sunt repleti, ardentius velle et efficacius posse caeperunt, proficientes a praeceptorum scientia ad tolerantiam passionum, ut sub nulla jam tempestate trepidantes, fluctus saeculi et elatianes mundi fide supergrediente calcarent, etc.

The editions before Quesnel [read] "quia qui praestitit velle, donabit et posse" [because He Who has granted the will will give also the power]. The first edition and the Padua manuscript of St Justina have "donat" for "donabit". Our manuscripts of collections 1 and 5 confirm Quesnel's emendation. The Lectionary manuscript of St Peter's agrees, and only has "proficere" [to advance] for "posse", or better "perficere" [to accomplish]. Compare the similar sentence in sermon 94, ch. 2. "Posse", moreover, is taken by Leo repeatedly for effective power; hence in sermon 76, ch. 5, he wrote: "This the apostles certainly did: after they were filled with the new abundance of the Holy Spirit, they began to will more ardently and to be able more effectively, advancing from the knowledge of the precepts to the endurance of sufferings, so that, trembling now under no storm, they trod upon the waves of the age and the swellings of the world with a faith that rose above them", etc.

Page

running head: 303 S. LEONIS MAGNI SERMONES. (one head centred across the page, cols 303–304)
marginal letters: A ‹desit humanis›; B ‹augeri. Videt se›; C ‹Domini mandata diligentior›; D ‹(c) In duobus mss. (footnotes)›
old-edition numerals: 187 after ‹implorantes›
signature: none
other: small capitals EFFICACIUS POSSE in note (e) set in ordinary case

PL 54:304

indiget sapientia, postulet a Deo, qui dat omnibus offluenter et non improperat, et dabitur ei (Jacob. i, 5). Quis fidelium nesciat quibns virtutibus studere et quibus debeat vitiis repugnare? Quis conscientiae suae aut tam gratiosus aut tam imperitus est arbiter, qui ignoret quid a se auferri aut quid in se oporteat augeri? Nemo quippe ita rationis est alienus qui aut conversationis suae non intelligat qualitatem, aut cordis sui secreta non noverit. Non ergo per omnia sibi placeat, nec se secundum carnis oblectamenta dijudicet, sed omnem consuetudinem suam in divinorum praeceptorum lance constituat: ubi cum alia jubeantur ut fiant, alia interdicantur ut non fiant, justo se trutinabit examine, qui vitae suae mores ex utriusque ponderis comparatione pensaverit. Artifex enim misericordia Dei splendidissimum in mandatis suis condidit speculum, in quo homo faciem suae mentis inspiceret, et quam conformis imagini Dei, aut quam dissimilis esset aguosceret: praecipue ut rejectis paululum carnalibus curis et occupationibus inquietis, saltem in diebus redemptionis et reparationis nostrae a terrenis nos ad coelestia conferamus.

[…] lacks wisdom, let him ask of God, Who gives to all abundantly and does not reproach, and it will be given him (Jas. 1:5). Who among the faithful does not know which virtues he ought to strive after and which vices he ought to resist? Who is so indulgent or so unskilled a judge of his own conscience as not to know what ought to be taken away from him or what ought to be increased in him? For no one is so estranged from reason as either not to understand the quality of his own manner of life or not to know the secrets of his own heart. Let him not, then, be pleased with himself in all things, nor judge himself according to the delights of the flesh, but let him set his whole habit of life in the balance of the divine precepts: where, since some things are commanded to be done and others forbidden to be done, he will weigh himself with a just examination who has weighed the ways of his life by comparing both weights. For the craftsman mercy of God has built in His commandments a most splendid mirror, in which man might look upon the face of his mind, and recognize how conformed or how unlike he is to the image of God: especially so that, putting aside for a little while carnal cares and restless occupations, at least in the days of our redemption and restoration we may betake ourselves from earthly things to heavenly.

Cap. V. — Quia vero, sicut scriptum est, in multis offendimus omnes (Jacob. iii, 2), misericordiae primus concipiatur affectus, et alienorum in nos delictorum fiat oblivio: ut illud piissimum pactum, cui nos in Dominica oratione devinximus, nullo vindictae amore violemus: et dicentes: Dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris (Matth. vi, 12), non simus in remissione difficiles: quia ad nos recurrit sive cupiditas ultionis, sive indulgentia lenitatis; magisque optandum est homini, tentationum periculis semper exposito, ut suas culpas habeat impunitas, quam ut plectat alienas. Quid autem convenientius fidei Christianae quam ut non solum in Ecclesia, sed etiam in omnium domibus fiat remissio peccatorum? Deponantur minae; vincula relaxentur, quibus se multo perniciosius, qui ea non solverit, religabit. Quod enim quisque in alterum statuit, hoc in semetipso

Chap. V. — But since, as it is written, in many things we all offend (Jas. 3:2), let the affection of mercy be conceived first, and let there be forgetfulness of the offences of others against us: so that we may violate by no love of vengeance that most holy compact to which we have bound ourselves in the Lord's Prayer; and, saying: Forgive us our debts as we also forgive our debtors (Matt. 6:12), let us not be hard in forgiving: because either the desire of revenge or the indulgence of gentleness comes back upon ourselves; and it is more to be desired by man, who is always exposed to the dangers of temptations, that impunity should cover his own faults than that he should punish those of others. And what is more fitting for the Christian faith than that the remission of sins should take place not only in the Church but also in the houses of all? Let threats be laid aside; let chains be loosed, with which he who does not loosen them will bind himself far more ruinously. For what each one decrees against another, this upon himself […]

Editors' notes and page, col. 304

Footnotes

(e) continued from col 303, set in n303

(f) ‹anchor: quid in se› · printed under col 304

Prima editio et unus cod. S. Petri, optet augeri.

The first edition and one manuscript of St Peter's [read] "optet augeri" [he wishes to be increased].

(g) ‹anchor: divinorum praeceptorum› · printed under col 304

Al., luce. Quesn. in margine. — Dein, ne fiant pro ut non fiant, in editis ante Quesn. et plerisque mss.

Others [read] "luce" [light]. Quesnel in the margin. — Next, "ne fiant" for "ut non fiant" [that they be not done], in the editions before Quesnel and most manuscripts.

(h) ‹anchor: quam conformis› · printed under col 304

Mss. collect. 5, ad imaginem Dei; al., imaginis Dei. Prima editio, imagini, omissa voce Dei.

The manuscripts of collection 5 [read] "ad imaginem Dei" [to the image of God]; others "imaginis Dei" [of the image of God]. The first edition [reads] "imagini", the word "Dei" being omitted.

(i) ‹anchor: misericordiae primus› · printed under col 304

Ms. Corb. Quesnelli, concupiatur effectus. Mox alienorum pro aliorum emendavimus ex duobus mss. S. Petri.

Quesnel's Corbie manuscript [reads] "concupiatur effectus". Soon after, we have corrected "alienorum" [of others] for "aliorum" from two manuscripts of St Peter's.

(j) ‹anchor: Dimitte nobis debita› · printed under col 304

Vox nostra apud Quesnellum deficiens, ex editis et mss. restituta.

The word "nostra" [our], lacking in Quesnel, has been restored from the editions and manuscripts.

(k) ‹anchor: suas culpas habeat› · printed under col 304

Ita cum Quesnello duo mss. S. Petri, unus Vat. et prima editio. Caeterae editiones, punitas; perperam, cum indicetur eligendum et optandum ut sibi a Deo sua delicta condonentur, quam ut aliena per vindictam puniantur.

So, with Quesnel, two manuscripts of St Peter's, one Vatican one and the first edition. The other editions [read] "punitas" [punished], wrongly, since it is indicated that one should choose and desire that one's own offences be forgiven by God rather than that another's be punished by vengeance.