Letter CIV.

(a.d. 409.)

To Nectarius, My Noble Lord and Brother, Justly Worthy of All Honour and Esteem, Augustin Sends Greeting in the Lord.

Chap. I.

1. I have read the letter which you kindly sent in answer to mine. Your reply comes at a very long interval after the time when I despatched my letter to you. For I had written an answer to you936    Letter XCI. p. 376. when my holy brother and colleague Possidius was still with us, before he had entered on his voyage; but the letter which you have been pleased to entrust to him for me I received on March 27th, about eight months after I had written to you. The reason why my communication was so late in reaching you, or yours so late in being sent to me, I do not know. Perhaps your prudence has only now dictated the reply which your pride formerly disdained. If this be the explanation, I wonder what has occasioned the change. Have you perchance heard some report, which is as yet unknown to us, that my brother Possidius had obtained authority for proceedings of greater severity against your citizens, whom—you must excuse me for saying this—he loves in a way more likely to promote their welfare than you do yourself? For your letter shows that you apprehended something of this kind when you charge me to set before my eyes “the appearance presented by a town from which men doomed to torture are dragged forth,” and to “think of the lamentations of mothers and wives, of sons and of fathers; of the shame felt by those who may return, set at liberty indeed, but having undergone the torture; and of the sorrow and groaning which the sight of their wounds and scars must renew.”937    Letter CIII. p. 426. Far be it from us to demand the infliction, either by ourselves or by any one, of such hardships upon any of our enemies! But, as I have said, if report has brought any such measures of severity to your ears, give us a more clear and particular account of the things reported, that we may know either what to do in order to prevent these things from being done, or what answer we must make in order to disabuse the minds of those who believe the rumour.

2. Examine more carefully my letter, to which you have so reluctantly sent a reply, for I have in it made my views sufficiently plain; but through not remembering, as I suppose, what I had written, you have in your reply made reference to sentiments widely differing from mine, and wholly unlike them. For, as if quoting from memory what I had written, you have inserted in your letter what I never said at all in mine. You say that the concluding sentence of my letter was, “that neither capital punishment nor bloodshed is demanded in order to compensate for the wrong done to the Church, but that the offenders must be deprived of that which they most fear to lose;” and then, in showing how great a calamity this imports, you add and connect with my words that you “deliberately judge—though you may perhaps be mistaken—that it is a more grievous thing to be deprived of one’s possessions than to be deprived of life.” And in order to expound more clearly the kind of possessions to which you refer, you go on to say that. it must be known to me, “as an observation frequently recurring in the whole range of literature, that death terminates the experience of all evils, but that a life of indigence only confers upon us an eternity of wretchedness.” From which you have drawn the conclusion that it is “worse to live miserably than to put an end to our miseries by death.”

3. Now I for my part do not recollect reading anywhere—either in our [Christian] literature, to which I confess that I was later of applying my mind than I could now wish that I had been, or in your [Pagan] literature, which I studied from my childhood—that “a life of indigence only confers upon us an eternity of wretchedness.” For the poverty of the industrious is never in itself a crime; nay, it is to some extent a means of withdrawing and restraining men from sin. And therefore the circumstance that a man has lived in poverty here is no ground for apprehending that this shall procure for him after this brief life “an eternity of wretchedness;” and in this life which we spend on earth it is utterly impossible for any misery to be eternal, seeing that this life cannot be eternal, nay, is not of long duration even in those who attain to the most advanced old age. In the writings referred to, I for my part have read, not that in this life—as you think, and as you allege that these writings frequently affirm—there can be an eternity of wretchedness, but rather that this life itself which we here enjoy is short. Some, indeed but not all, of your authors have said that death is the end of all evils: that is indeed the opinion of the Epicureans, and of such others as believe the soul to be mortal. But those philosophers whom Cicero designates “consulates” in a certain sense, because he attaches great weight to their authority, are of opinion that when our last hour on earth comes the soul is not annihilated, but removes from its tenement, and continues in existence for a state of blessedness or of misery, according to that which a man’s actions, whether good or bad, claim as their due recompense. This agrees with the teaching of our sacred writings, with which I wish that I were more fully conversant. Death is therefore the end of all evils—but only in the case of those whose life is, pure, religious, upright, and blameless; not in the case of those who, inflamed with passionate desire for the trifles and vanities of time, are proved to be miserable by the utter perversion of their desires, though meanwhile they esteem themselves happy, and are after death compelled not only to accept as their lot, but to realize in their experience far greater miseries.

4. These sentiments, therefore, being frequently expressed both in some of your own authors, whom you deem worthy of greater esteem, and in all our Scriptures, be it yours, O worthy lover of the country which is on earth your fatherland, to dread on behalf of your countrymen a life of luxurious indulgence rather than a life of indigence; or if you fear a life of indigence, warn them that the poverty which is to be more studiously shunned is that of the man who, though surrounded with abundance of worldly possessions, is, through the insatiable eagerness wherewith he covets these, kept always in a state of want, which, to use the words of your own authors, neither plenty nor scarcity can relieve. In the letter, however, to which you reply, I did not say that those of your citizens who are enemies to the Church were to be corrected by being reduced to that extremity of indigence in which the necessaries of life are wanting, and to which succour is brought by that compassion of which you have thought it incumbent on you to point out to me that it is professed by us in the whole plan of those labours wherein we “support the poor, minister healing to the diseased, and apply remedies to the bodies of those who are in pain;” albeit, even such extremity of want as this would be more profitable than abundance of all things, if abused to the gratification of evil passions. But far be it from me to think that those about whom we are treating should be reduced to such destitution by the measures of coercion proposed.

Chap. II.

5. Though you did not consider it worth while to read my letter over when it was to be answered, perhaps you have at least so far esteemed it as to preserve it, in order to its being brought to you when you at any time might desire it and call for it; if this be the case, look over it again, and mark carefully my words: you will assuredly find in it one thing to which, in my opinion, you must admit that you have made no reply. For in that letter occur the words which I now quote: “We do not desire to gratify our anger by vindictive retribution for the past, but we are concerned to make provision in a truly merciful spirit for the future. Now wicked men have something in respect to which they may be punished, and that by Christians, in a merciful way, and so as to promote their own profit and well-being. For they have these three things—life and health of the body, the means of supporting that life, and the means and opportunities of living a wicked life. Let the two former remain untouched in the possession of those who repent of their crime; this we desire, and this we spare no pains to secure. But as to the third, if it please God to deal with it as a decaying or diseased part, which must be removed with the pruning-knife, He will in such punishment prove the greatness of his compassion.”938    Letter CXI. 9. p. 379. If you had read over these words of mine again, when you were pleased to write your reply, you would have looked upon it rather as an unkind insinuation than as a necessary duty to address to me a petition not only for deliverance from death, but also for exemption from torture, on behalf of those regarding whom I said that we wished to leave unimpaired their possession of bodily life and health. Neither was there any ground for your apprehending our inflicting a life of indigence and of dependence upon others for daily bread on those regarding whom I had said that we desired to secure to them the second of the possessions named above, viz. the means of supporting life. But as to their third possession, viz. the means and opportunities of living wickedly, that is to say—passing over other things—their silver with which they constructed those images of their false gods, in whose protection or adoration or unhallowed worship an attempt was made even to destroy the church of God by fire, and the provision made for relieving the poverty of very pious persons was given up to become the spoil of a wretched mob, and blood was freely shed—why, I ask, does your patriotic heart dread the stroke which shall cut this away, in order to prevent a fatal boldness from being in everything fostered and confirmed by impunity? This I beg you to discuss fully, and to show me in well-considered arguments what wrong there is in this; mark carefully what I say, lest under the form of a petition in regard to what I am saying you appear to bring against us an indirect accusation.

6. Let your countrymen be well reported of for their virtuous manners, not for their superfluous wealth; we do not wish them to be reduced through coercive measures on our account to the plough of Quintius [Cincinnatus], or to the hearth of Fabricius. Yet by such extreme poverty these statesmen of the Roman republic not only did not incur the contempt of their fellow-citizens, but were on that very account peculiarly dear to them, and esteemed the more qualified to administer the resources of their country. We neither desire nor endeavour to reduce the estates of your rich men, so that in their possession should remain no more than ten pounds of silver, as was the case with Ruffinus, who twice held the consulship, which amount the stern censorship of that time laudably required to be still further reduced as culpably large. So much are we influenced by the prevailing sentiments of a degenerate age in dealing more tenderly with minds that are very feeble, that to Christian clemency the measure which seemed just to the censors of that time appears unduly severe; yet you see how great is the difference between the two cases, the question being in the one, whether the mere fact of possessing ten pounds of silver should be dealt with as a punishable crime, and in the other, whether any one, after committing other very great crimes, should be permitted to retain the sum aforesaid in his possession; we only ask that what in those days was itself a crime be in our days made the punishment of crime. There is, however, one thing which can be done, and ought to be done, in order that, on the one hand, severity may not be pushed even so far as I have mentioned, and that, on the other, men may not, presuming on impunity, run into excess of exultation and rioting, and thus furnish to other unhappy men an example by following which they would become liable to the severest and most unheard of punishments. Let this at least be granted by you, that those who attempt with fire and sword to destroy what are necessaries to us be made afraid of losing those luxuries of which they have a pernicious abundance. Permit us also to confer upon our enemies this benefit, that we prevent them, by their fears about that which it would do them no harm to forfeit, from attempting to that which would bring harm to themselves. For this is to be termed prudent prevention, not punishment of crime; this is not to impose penalties, but to protect men from becoming liable to penalties.

7. When any one uses measures involving the infliction of some pain, in order to prevent an inconsiderate person from incurring the most dreadful punishments by becoming accustomed to crimes which yield him no advantage, he is like one who pulls a boy’s hair in order to prevent him from provoking serpents by clapping his hands at them; in both cases, while the acting of love is vexatious to its object, no member of the body is injured, whereas safety and life are endangered by that from which the person is deterred. We confer a benefit upon others, not in every case in which we do what is requested, but when we do that which is not hurtful to our petitioners. For in most cases we serve others best by not giving, and would injure them by giving, what they desire. Hence the proverb, “Do not put a sword in a child’s hand.” “Nay,” says Cicero, “refuse it even to your only son. For the more we love any one, the more are we bound to avoid entrusting to him things which are the occasion of very dangerous faults.” He was referring to riches, if I am not mistaken, when he made these observations. Wherefore it is for the most part an advantage to themselves when certain things are removed from persons in whose keeping it is hazardous to leave them, lest they abuse them. When surgeons see that a gangrene must be cut away or cauterized, they often, out of compassion, turn a deaf ear to many cries. If we had been indulgently forgiven by our parents and teachers in our tender years on every occasion on which, being found in a fault, we begged to be let off, which of us would not have grown up intolerable? which of us would have learned any useful thing? Such punishments are administered by wise care, not by wanton cruelty. Do not, I beseech you, in this matter think only how to accomplish that which you are requested by your countrymen to do, but carefully consider the matter in all its bearings. If you overlook the past, which cannot now be undone, consider the future; wisely give heed, not to the desire, but to the real interests of the petitioners who have applied to you. We are convicted of unfaithfulness towards those whom we profess to love, if our only care is lest, by refusing to do what they ask of us, their love towards us be diminished. And what becomes of that virtue which even your own literature commends, in the ruler of his country who studies not so much the wishes as the welfare of his people?

Chap. III.

8. You say “it is of no importance what the quality of the fault may be in any case in which forgiveness is craved.” In this you would state the truth if the matter in question were the punishment and not the correction of men. Far be it from a Christian heart to be carried away by the lust of revenge to inflict punishment on any one. Far be it from a Christian, when forgiving any one his fault, to do otherwise than either anticipate or at least promptly answer the petition of him who asks forgiveness; but let his purpose in doing this be, that he may overcome the temptation to hate the man who has offended him, and to render evil for evil, and to be inflamed with rage prompting him, if not to do an injury, at least to desire to see the infliction of the penalties appointed by law; let it not be that he may relieve himself from considering the offender’s interest, exercising foresight on his behalf, and restraining him from evil actions. For it is possible, on the one hand, that, moved by more vehement hostility, one may neglect the correction of a man whom he hates bitterly, and, on the other hand, that by correction involving the infliction of some pain one may secure the improvement of another whom he dearly loves.

9. I grant that, as you write, “penitence procures forgiveness, and blots out the offence,” but it is that penitence which is practised under the influence of the true religion, and which has regard to the future judgment of God; not that penitence which is for the time professed or pretended before men, not to secure the cleansing of the soul for ever from the fault, but only to deliver from present apprehension of pain the life which is so soon to perish. This is the reason why in the case of some Christians who confessed their fault, and asked forgiveness for having been involved in the guilt of that crime,—either by their not protecting the church when in danger of being burned, or by their appropriating a portion of the property which the miscreants carried off,—we believed that the pain of repentance had borne fruit, and considered it sufficient for their correction, because in their hearts is found that faith by which they could realize what they ought to fear from the judgment of God for their sin. But how can there be any healing virtue in the repentance of those who not only fail to acknowledge, but even persist in mocking and blaspheming Him who is the fountain of forgiveness? At the same time, towards these men we do not cherish any feeling of enmity in our hearts, which are naked and opened unto the eyes of Him whose judgment both in this life and in the life to come we dread, and in whose help we place our hope. But we think that we are even taking measures for the benefit of these men, if, seeing that they do not fear God, we inspire fear in them by doing something whereby their folly is chastened, while their real interests suffer no wrong. We thus prevent that God whom they despise from being more grievously provoked by their greater crimes, to which they would be emboldened by a disastrous assurance of impunity, and we prevent their assurance of impunity from being set forth with even more mischievous effect as an encouragement to others to imitate their example. In fine, on behalf of those for whom you make intercession to us, we intercede before God, beseeching Him to turn them to Himself, and to teach them the exercise of genuine and salutary repentance, purifying their hearts by faith.

10. Behold, then, how we love those men against whom you suppose us to be full of anger,—loving them, you must permit me to say, with a love more prudent and profitable than you yourself cherish towards them; for we plead on their behalf that they may escape much greater afflictions, and obtain much greater blessings. If you also loved these men, not in the mere earthly affections of men, but with that love which is the heavenly gift of God, and if you were sincere in writing to me that you gave ear with pleasure to me when I was recommending to you the worship and religion of the Supreme God, you would not only wish for your countrymen the blessings which we seek on their behalf, but you would yourself by your example lead them to their possession. Thus would the whole business of your interceding with us be concluded with abundant and most reasonable joy. Thus would your title to that heavenly fatherland, in regard to which you say that you welcomed my counsel that you should fix your eye upon it, be earned by a true and pious exercise of your love for the country which gave you birth, when seeking to make sure to your fellow-citizens, not the vain dream of temporal happiness, nor a most perilous exemption from the due punishment of their faults, but the gracious gift of eternal blessedness.

11. You have here a frank avowal of the thoughts and desires of my heart in this matter. As to what lies concealed in the counsels of God, I confess it is unknown to me; I am but a man; but whatever it be, His counsel stands most sure, and incomparably excels in equity and in wisdom all that can be conceived by the minds of men. With truth is it said in our books, “There are many devices in a man’s heart; but the counsel of the Lord, that shall stand.”939    Prov. xix. 21. Wherefore, as to what time may bring forth, as to what may arise to simplify or complicate our procedure, in short, as to what desire may suddenly be awakened by the fear of losing or the hope of retaining present possessions; whether God shall show Himself so displeased by what they have done that they shall be punished with the more weighty and severe sentence of a disastrous impunity, or shall appoint that they shall be compassionately corrected in the manner which we propose, or shall avert whatever terrible doom was being prepared for them, and convert it into joy by some more stern but more salutary correction, leading to their turning unfeignedly to seek mercy not from men but from Himself,—all this He knoweth; we know not. Why, then, should your Excellency and I be spending toil in vain over this matter before the time? Let us for a little while lay aside a care the hour of which has not yet come, and, if you please, let us occupy ourselves with that which is always pressing. For there is no time at which it is not both suitable and necessary for us to consider in what way we can please God; because for a man to attain completely in this life to such perfection that no sin whatever shall remain in him is either impossible or (if perchance any attain to it) extremely difficult: wherefore without delay we ought to flee at once to the grace of Him to whom we may address with perfect truth the words which were addressed to some illustrious man by a poet, who declared that he had borrowed the lines from a Cumæan oracle, or ode of prophetic inspiration: “With thee as our leader, the obliteration of all remaining traces of our sin shall deliver the earth from perpetual alarm.”940    Virgil. Ecl. iv. 5. For with Him as our leader, all sins are blotted out and forgiven; and by His way we are brought to that heavenly fatherland, the thought of which as a dwelling-place pleased you greatly when I was to the utmost of my power commending it to your affection and desire.

Chap. IV.

12. But since you said that all religions by diverse roads and pathways aspire to that one dwelling-place, I fear lest, perchance, while supposing that the way in which you are now found tends thither, you should be somewhat reluctant to embrace the way which alone leads men to heaven. Observing, however, more carefully the word which you used, I think that it is not presumptuous for me to expound its meaning somewhat differently; for you did not say that all religions by diverse roads and pathways reach heaven, or reveal, or find, or enter, or secure that blessed land, but by saying in a phrase deliberately weighed and chosen that all religions aspire to it, you have indicated, not the fruition, but the desire of heaven as common to all religions. You have in these words neither shut out the one religion which is true, nor admitted other religions which are false; for certainly the way which brings us to the goal aspires thitherward, but not every way which aspires thitherward brings us to the place wherein all who are brought thither are unquestionably blest. Now we all wish, that is, we aspire, to be blest; but we cannot all achieve what we wish, that is, we do not all obtain what we aspire to. That man, therefore, obtains heaven who walks in the way which not only aspires thitherward, but actually brings him thither, separating himself from others who keep to the ways which aspire heavenward without finally reaching heaven. For there would be no wandering if men were content to aspire to nothing, or if the truth which men aspire to were obtained. If, however, in using the expression “diverse ways,” you meant me not to understand contrary ways, but different ways, in the sense in which we speak of diverse precepts, which all tend to build up a holy life,—one enjoining chastity, another patience or faith or mercy, and the like,—in roads and pathways which are only in this sense diverse, that country is not only aspired unto but actually found. For in Holy Scripture we read both of ways and of a way,—of ways, e.g. in the words, “I will teach transgressors Thy ways, and sinners shall be converted unto Thee;”941    Ps. li. 13. of a way, e.g. in the prayer, “Teach me Thy way, O Lord; I will walk in Thy truth.”942    Ps. lxxxvi. 11. Those ways and this way are not different; but in one way are comprehended all those of which in another place the Holy Scripture saith, “All the ways of the Lord are mercy and truth.”943    Ps. xxv. 10. The careful study of these ways furnishes theme for a long discourse, and for most delightful meditation; but this I shall defer to another time if it be required.

13. In the meantime, however,—and this, I think, may suffice in the present reply to your Excellency,—seeing that Christ has said, “I am the way,”944    John xiv. 6. it is in Him that mercy and truth are to be sought: if we seek these in any other way, we must go astray, following a path which aspires to the true goal, but does not lead men thither. For example, if we resolved to follow the way indicated in the maxim which you mentioned, “All sins are alike,”945    Letter CIII. § 3. p. 426. would it not lead us into hopeless exile from that fatherland of truth and blessedness? For could anything more absurd and senseless be said, than that the man who has laughed too rudely, and the man who has furiously set his city on fire, should be judged as having committed equal crimes? This opinion, which is not one of many diverse ways leading to the heavenly dwelling-place, but a perverse way leading inevitably to most fatal error, you have judged it necessary to quote from certain philosophers, not because you concurred in the sentiment, but because it might help your plea for your fellow-citizens—that we might forgive those whose rage set our church in flames on the same terms as we would forgive those who may have assailed us with some insolent reproach.

14. But reconsider with me the reasoning by which you supported your position. You say, “If, as is the opinion of some philosophers, all faults are alike, pardon ought to be bestowed upon all without distinction.” Thereafter, labouring apparently to prove that all faults are alike, you go on to say, “One of our citizens may have spoken somewhat rudely: this was a fault; another may have perpetrated an insult or an injury: this was equally a fault.” This is not teaching truth, but advancing, without any evidence in its support, a perversion of truth. For to your statement, “this was equally a fault,” we at once give direct contradiction. You demand, perhaps, proof; but I reply, What proof have you given of your statement? Are we to hear as evidence your next sentence, “Another may have violently taken away what was not his own: this is reckoned a misdemeanour”? Here you own yourself to be ashamed of the maxim which you quoted; you had not the assurance to say that this was equally a fault, but you say “it is reckoned a misdemeanour.” But the question here is not whether this also is reckoned a misdemeanour, but whether this offence and the others which you mentioned are faults equal in demerit, unless, of course, they are to be pronounced equal because they are both offences; in which case the mouse and the elephant must be pronounced equal because they are both animals, and the fly and the eagle because they both have wings.

15. You go still further, and make this proposition: “Another may have attacked buildings devoted to secular or to sacred purposes: he ought not for this crime to be placed beyond the reach of pardon.” In this sentence you have indeed come to the most flagrant crime of your fellow-citizens, in speaking of injury done to sacred buildings; but even you have not affirmed that this is a crime equal only to the utterance of an insolent word. You have contented yourself with asking, on behalf of those who were guilty of this, that forgiveness which is rightly asked from Christians on the ground of their overflowing compassion, not on the ground of an alleged equality of all offences. I have already quoted a sentence of Scripture, “All the ways of the Lord are mercy and truth.” They shall therefore find mercy if they do not hate truth. This mercy is granted, not as if it were due on the ground of the faults of all being only equal to the fault of those who have uttered rude words, but because the law of Christ claims pardon for those who are penitent, however inhuman and impious their crime may have been. I beg you, esteemed sir, not to propound these paradoxes of the Stoics as rules of conduct for your son Paradoxus, whom we wish to see grow up in piety and in prosperity, to your satisfaction. For what could be worse for himself, yea, what more dangerous for yourself, than that your ingenuous boy should imbibe an error which would make the guilt, I shall not say of parricide, but of insolence to his father, equal only to that of some rude word inconsiderately spoken to a stranger?

16. You are wise, therefore, to insist, when pleading with us for your countrymen on the compassion of Christians, not on the stern doctrines of the Stoical philosophy, which in no wise help, but much rather hinder, the cause which you have undertaken to support. For a merciful disposition, which we must have if it be possible for us to be moved either by your intercession or by their entreaties, is pronounced by the Stoics to be an unworthy weakness, and they expel it utterly from the mind of the wise man, whose perfection, in their opinion, is to be as impassive and inflexible as iron. With more reason, therefore, might it have occurred to you to quote from your own Cicero that sentence in which, praising Cæsar, he says, “Of all your virtues, none is more worthy of admiration, none more graceful, than your clemency.”946    Oratio pro Q. Ligario. How much more ought this merciful disposition to prevail in the churches which follow Him who said, “I am the way,” and which learn from His word, “All the ways of the Lord are mercy and truth”! Fear not, then, that we will try to bring innocent persons to death, when in truth we do not even wish the guilty to experience the punishment which they deserve, being moved by that mercy which, joined with truth, we love in Christ. But the man who, from fear of painfully crossing the will of the guilty, spares and indulges vices which must thereby gather more strength, is less merciful than the man who, lest he should hear his little boy crying, will not take from him a dangerous knife, and is unmoved by fear of the wounds or death which he may have to bewail as the consequence of his weakness. Reserve, therefore, until the proper time the work of interceding with us for those men, in loving whom (excuse my saying so) you not only do not go beyond us, but are even hitherto refusing to follow our steps; and write rather in your reply what influences you to shun the way which we follow, and in which we beseech you to go along with us towards that fatherland above, in which we rejoice to know that you take great delight.

17. As to those who are by birth your fellow-citizens, you have said indeed that some of them, though not all, were innocent; but, as you must see if you read over again my other letter, you have not made out a defence for them. When, in answer to your remark that you wished to leave your country flourishing, I said that we had felt thorns rather than found flowers in your countrymen, you thought that I wrote in jest. As if, forsooth, in the midst of evils of such magnitude we were in a mood for mirth. Certainly not. While the smoke was ascending from the ruins of our church consumed by fire, were we likely to joke on the subject? Although, indeed, none in your city appeared in my opinion innocent, but those who were absent, or were sufferers, or were destitute both of strength and of authority to prevent the tumult, I nevertheless distinguished in my reply those whose guilt was greater from those who were less to blame, and stated that there was a difference between the cases of those who were moved by fear of offending powerful enemies of the Church, and of those who desired these outrages to be committed; also between those who committed them and those who instigated others to their commission; resolving, however, not to institute inquiry in regard to the instigators, because these, perhaps, could not be ascertained without recourse to the use of tortures, from which we shrink with abhorrence, as utterly inconsistent with our aims. Your friends the Stoics, who hold that all faults are alike, must, however, if they were the judges, pronounce them all equally guilty; and if to this opinion they join that inflexible sternness wherewith they disparage clemency as a vice, their sentence would necessarily be, not that all should be pardoned alike, but that all should be punished alike. Dismiss, therefore, these philosophers altogether from the position of advocates in this case, and rather desire that we may act as Christians, so that, as we desire, we may gain in Christ those whom we forgive, and may not spare them by such indulgence as would be ruinous to themselves. May God, whose ways are mercy and truth, be pleased to enrich you with true felicity!

EPISTOLA CIV . Ad superioris epistolae capita singula respondet Augustinus; id praeter alia refellens, quod ex Stoicorum placito Nectarius induxerat, omnia peccata esse paria.

0388

Domino eximio meritoque honorabili ac suscipiendo fratri NECTARIO, AUGUSTINUS, in Domino salutem.

CAP. PRIMUM.

1. Legi litteras Benignitatis tuae quibus mihi longe postea respondistis, quam meas ad te perferendas dedi. Nam ego rescripseram, cum adhuc nobiscum esset, neque navigasset sanctus frater, et coepiscopus meus Possidius. His autem quas mei causa illi dignatus es reddere, accepi VI cal. april., post menses ferme octo, quam scripseram. Cur ergo ad te tam sero mea scripta pervenerint, aut ad me tua, prorsus ignoro. Nisi forte modo rescribere prudentiae tuae placuerit, quod facere ante contempseras. Hoc sita est, miror unde sit. An aliquid audisti, quod nos adhuc latet, fratrem meum Possidium adversus cives tuos (quos, pace tua dixerim, multo salubrius diligit ipse quam tu) quo plectantur severius impetrasse. Nam hoc et epistola tua te metuere indicat, cum admones ut mihi ante oculos constituam, qualis illa sit species civitatis, ex qua ad supplicium ducendi extrahuntur; quae sit matrum, quae conjugum, quae liberorum, quae parentum lamentatio; quo pudore ad patriam venire possint liberati, sed torti; quos renovet dolores aut gemitus consideratio vulnerum et cicatricum. Absit ut ista cuiquam inimicorum nostrorum vel per nos, vel per quemquam, quod ingerantur, instemus; sed, ut dixi, si aliquid tale ad te fama pertulit, apertius edissere, ut noverimus vel quid agere ne ista fiant, vel quid haec credentibus respondere debeamus.

2. Litteras meas potius intuere, quibus te rescribere piguit; illic enim satis expressi animum nostrum: sed, ut opinor, oblitus quid tibi rescripserim, omnino mihi alia longe diversa et dissimilia retulisti Quippe quasi recordatus quod in litteris meis posui. hoc tuis inseruisti quod omnino non posui. Postremum enim fuisse in litteris meis dicis, non caput aut sanguinem in Ecclesiae postulari vindictam, sed rebus, quibus maxime metuunt spoliandos. Deinde ostendens quantum sit hoc mali, adjungis atque contexis, nisi te opinio fallit, arbitrari gravius esse spoliari facultatibus quam occidi. Atque ut apertius exponas de quibus facultatibus dixeris, pergis atque addis, me frequentatum in litteris nosse quod mors malorum omnium adferat sensum, egestosa autem vita aeternam pariat calamitatem. Deinde conclusisti, gravius esse in malis vivere quam mala morte finire.

3. Et ego quidem nec in nostris, ad quas me serius fateor animum applicuisse quam vellem, nec in vestris, quas ab ineunte aetate didici, litteris uspiam legisse recolo quod egestosa vita aeternam pariat calamitatem. Nam nec unquam peccatum est laboriosa paupertas, et est aliquanta restrictio et coercitio peccatorum. Ac per hoc non est metuendum ne cuiquam 0389 post hanc brevem vitam, hoc ad aeternam valeat animae calamitatem, quod pauper hic vixerit; et in hac ipsa quam in terris degimus, nullo modo ulla calamitas aeterna esse poterit, cum eadem vita aeterna esse non possit, quae nec saltem diuturna est, ad quamlibet aetatem senectutemque pervenerit Hoc enim potius in illis litteris legi, quoniam vita ipsa qua fruimur brevis est, in qua tu arbitraris, et frequentatum in litteris jam mones, aeternam esse posse calamitatem: mortem autem malorum omnium esse finem, habent quidem vestrae litterae, sed nec ipsae omnes; Epicureorum est quippe ista sententia, et si qui alii mortalem animam putant. At illi quos Tullius quasi consulares philosophos appellat. quod eorum magnipendat auctoritatem, quoniam cum extremum diem fungimur, non exstingui animam, sed emigrare censent, et ut merita quoque ejus asserunt seu bona, seu mala, vel, ad beatitudinem, vel ad miseriam permanere. Hoc congruit et Litteris sacris, quarum me cupio litteratorem. Malorum ergo finis est mors, sed in eis quorum casta, pia, fidelis, innocens vita, non in eis qui temporalium nugarum et vanitatum cupiditate flagrantes, et cum hic sibi felices videntur. ipsa voluntatis pravitate miseri convincuntur, et post mortem graviores miserias non habere tantum, verum etiam sentire coguntur.

4. Haec ergo cum et vestris quibusdam, quas honorabilius habetis, et nostris omnibus litteris frequententur, o bone dilector etiam terrenae patriae tuae, luxuriosam vitam time civibus tuis, non egestosam: aut si egestosam times, illam potius egestatem mone devitandam, quae magna licet rerum terrenarum prosperitate circumfluat, eis tamen insatiabiliter inhiando, ut vestrorum ipsorum verbis utar auctorum, neque copia neque inopia minuitur. Verumtamen in illis, quibus respondisti litteris meis, inimicos Ecclesiae cives tuos, nec illa egestate dixi emendandos, ubi necessaria naturae desunt, cui succurrit misericordia, de qua nobis etiam praescribendum putasti, quod operum nostrorum hoc indicet ratio, quibus pauperes sustinemus, morbidos curatione relevamus, medicinam afflictis corporibus adhibemus; quanquam et sic egere utilius sit quam ad satiandam nequitiam rebus omnibus abundare. Sed absit ut ego illa coercitione ad hanc aerumnam eos de quibus agimus, redigendos esse censuerim.

CAPUT II.

5. Recense epistolam meam, si tamen dignam habuisti, si non quam relegeres, cum ei fuisset respondendum, saltem quam ita reponeres, ut tibi jubenti, cum volueris proferretur, et attende quid dixerim; hoc profecto invenies, cui te non respondisse, quantum existimo, fatearis. Nam ex epistola illa mea verba nunc insero: Non praeterita, inquam, vindicando pascere iram nostram studemus, sed misericorditer in futurum consulendo satagimus. Habent homines mali ubi et per Christianos non solum mansuete, verum etiam utiliter salubriterque plectantur. Habent enim quod corpore incolumi vivunt, habent unde vivunt, habent unde male vivunt. Duo prima salva sint, ut quos poeniteat, sint; hoc optamus, 0390hoc, quantum in nobis est, etiam impensa opera instamus. Tertium vero si Dominus voluerit, tanquam putre noxiumque resecare, valde misericorditer puniet. Haec verba mea si recensuisses, cum mihi rescribere dignareris, non solum de morte, sed et de tormentis corporalibus evitandis eorum pro quibus agis, nos invidiosius, quam officiosius rogandos putares; quorum dixi, velle nos in eis salvum esse quod incolumes corpore vivunt. Nec egestosam vitam, ut victu indigeant ab aliis impartito, per nos eis utique formidares; quorum et illud secundum dixi velle nos salvum, quod habent unde vivunt. Tertium vero quod habent unde male vivunt, id est, ut nihil aliud dicam, certe unde falsorum deorum argentea fabrica vere simulacra, pro quibus vel servandis, vel adorandis, vel sacrilego ritu adhuc colendis, usque ad ecclesiae Dei prosiliatur incendium, et religiosissimorum pauperum sustentacula infelici vulgo diripienda praebeantur, sanguisque fundatur, tu qui tuae consulis civitati, quare metuis resecari, ne omnimodo impenitate perniciosa nutriatur et roboretur audacia? Hoc nobis edissere, hoc doce circumspecta disputatione quid mali sit; diligenter attende quod dicimus, ne id quod vobis dicimus, velut specie petendi quodammodo accusatione obliqua objicere videaris.

6. Sint honesti cives tui, probis moribus, non superfluis facultatibus: non eos volumus ad aratrum Quintii, et ad Fabricii focum per nos illa coercitione perduci. Qua paupertate illi Romanae reipublicae principes non solum non viluerunt civibus suis, sed ob eam fuerunt praecipue chariores, et patriae gubernandis opibus aptiores. Ne illud quidem optamus aut agimus, ut patriae tuae divitibus illius Ruffini bis consulis argenti solum decem pondo remaneant ; quod tunc laudabiliter severa censura adhuc resecandum tanquam vitium judicavit. Tantum nos consuetudo decoloris aetatis nimium marcidas animas mitius contrectare persuadet, ut mansuetudini christianae, quod illis censoribus justum visum est, nimium videatur: et vides quam multum intersit, utrum jam punienda culpa sit tantum habere, an propter alias gravissimas culpas, ut tantum quis habeat permittere; quod tunc jam fuit peccatum, nunc volumus sit saltem poena peccati. Sed est quod fieri possit et debeat, ut nec usque ad ista progrediatur severitas, nec nimis secura laetetur et debacchetur impunitas, et imitationis exemplum ad gravissimas et occultissimas poenas infelicibus proponatur. Saltem concede ut nimium superfluis suis timeant, qui necessaria nostra incendere ac vastare moliuntur. Liceat et hoc beneficium tribuere inimicis nostris, ut dum metuunt rebus quas noxium non est amittere, quod sibi noxium est non conentur admittere. Neque enim haec dicenda est vindicta peccati, sed tutela consilii; non est hoc irrogare supplicium, sed ab excipiendo supplicio communire.

7. Quisque imprudentem cum aliquo sensu doloris privat, ne supervacuis sceleribus assuefactus poenas atrocissimas pendat, puero capillos vellit, ne serpentibus 0391 plaudat; atque ita, ubi molesta dilectio est, nullum membrum laeditur, unde autem deterret, salus et vita periclitatur. Non tunc benefici sumus, cum id quod a nobis petitur facimus, sed cum id facimus quod non obsit petentibus. Nam pleraque non dando prosumus, et noceremus si dedissemus. Unde illud proverbium: Nec puero gladium. Tu vero, inquit Tullius, ne unico quidem filio. Quo enim quemquam maxime diligimus, eo minus ei debemus, in quibus magno periculo peccatur, committere. Et de divitiis, ni fallor, cum haec agerer, loquebatur. Proinde quae periculose male utentibus committuntur, salubriter etiam plerumque detrahuntur. Medici cum vident secandam urendamque putredinem, saepe adversus multas lacrymas misericorditer obsurdescunt. Si quoties parvuli, vel etiam grandiusculi veniam peccantes deprecati sumus, toties a parentibus vel magistris accepissemus, quis nostrum tolerandus crevisset? quis aliquid utile didicisset? providenter ista, non crudeliter fiunt. Ne, quaeso, in hac causa nihil aliud intendas, nisi quemadmodum apud nos efficias quod rogaris a tuis: omnia vero diligenter considera. Si praeterita negligis, quae fieri jam infecta non possunt, aliquantum prospice in posterum; non quid cupiant, qui te rogant, sed quid eis expediat prudenter attende. Non sane fideliter eos amare convincimur, si hoc solum intuemur, ne, non faciendo quod poscunt, minuatur quod amamur ab eis. Et ubi est, quod et vestrae litterae illum laudant patriae rectorem qui populi utilitate magis consulat quam voluntati?

CAPUT III.

8. Nihil interest, inquis, quale videatur esse peccatum cum indulgentia postulatur. Recte hoc diceres si de puniendis, non de corrigendis hominibus ageretur. Absit enim a corde christiano, ut libidine ulciscendi ad poenam cujusque rapiatur. Absit ut in dimittendo cuique peccatum, aut non praeveniat preces rogantis, aut certe continuo subsequatur: sed hoc utique ne oderit hominem, ne malum pro malo retribuat, ne nocendi inflammetur ardore, ne vindicta etiam lege debita pasci desideret; non autem ne consulat, ne prospiciat, ne compescat a malis. Fieri enim potest ut vehementius adversando, emendationem quisque negligat hominis quem gravius odit, et nonnulla molestia reddat coercendo meliorem, quem maxime diligit.

9. Nam et poenitentia, sicut scribis, impetrat veniam, et purgat admissum: sed illa quae in vera religione agitur, quae futurum judicium Dei cogitat; non illa quae ad horam hominibus, aut exhibetur, aut fingitur, non ut a delicto anima purgetur in aeternum, sed ut interim a praesenti metu molestiae vita cito peritura liberetur. Hinc est quod Christianis confitentibus atque deprecantibus, qui delicto illo fuerant implicati, vel non succurrendo arsurae ecclesiae, vel de sceleratissimis rapinis aliquid auferendo, poenitentiae dolorem fructuosum esse credidimus, eisque ad correctionem sufficere existimavimus, quod inest cordibus eorum fides, qua considerare possent quid de divino judicio formidare deberent. Quae autem poenitentia 0392 sanare potest eos, qui fontem ipsum indulgentiae non solum agnoscere negligunt, verum etiam irridere ac blasphemare non desinunt? et contra hos tamen inimicitias in corde non retinemus, quod illi patet ac nudum est, cujus et in praesenti et in futura vita et timemus judicium, et speramus auxilium. Sed arbitramur nos etiam pro ipsis aliquid providere, si homines qui Deum non timent, aliquid timeant, quo non eorum laedatur utilitas, sed vanitas castigetur; ne ab eis Deus ipse quem spernunt, noxia securitate, audacioribus factis gravius offendatur, et ne aliis ad imitandum, eadem ipsa securitas multo perniciosius proponatur. Denique pro quibus abs te rogamur, nos pro illis Deum rogamus uti eos ad se convertat, ut fide mundans corda eorum, veracem ac salubrem agere poenitentiam doceat.

10. Ecce quanto eos, quibus nos arbitraris irasci, pace tua dixerim, ordinatius quam tu, utiliusque diligimus, pro quibus et ad evitanda tanto majora mala, et ad consequenda tanto majora bona, deprecamur. Quos etiam tu, si ex Dei coelesti munere non ex hominum terreno more diligeres, sinceriterque mihi rescriberes quod cum te ad exsuperantissimi Dei cultum religionemque compellerem, libenter audieris, non solum haec eis optares, sed eis ad haec ipse praeires. Sic omne apud nos tuae petitionis negotium cum magno et sano gaudio finiretur. Sic illam coelestem patriam, quam cum intuendam esse suaderem, libens te accepisse dixisti, ex hujus etiam, quae te carnaliter genuit, vera et pia dilectione promereris; vere consulens tuis non ad vanitatem laetitiae temporalis nec ad impunitatem perniciosissimam sceleris, sed ad gratiam sempiternae felicitatis.

11. Habes expositas in hac causa cogitationes et vota pectoris mei. Quid autem lateat in consilio Dei, fateor, homo sum, nescio: quidquid illud est, id est justius, atque sapienties, et firmissime stabilitum, incomparabili excellentia prae omnibus mentibus hominum. Verum est quippe quod legitur in Libris nostris, Multae cogitationes sunt in corde viri, consilium autem Domini manet in aeternum (Prov. XIX, 21). Proinde quid tempus afferat, quid nobis facultatis aut difficultatis oriatur, quid postremo voluntatis ex rerum praesentium, vel correctione, vel spe, subito possit existere, utrum Deus sic indignetur his factis, ut ea, quam petunt, impunitate magis severiusque puniantur, an illo modo quo nobis placet coercendos misericorditer judicet, an aliqua duriore, sed salubriore eorum praecedente correctione, nec ad hominum, sed ad suam misericordiam veraci conversione quidquid terroris praeparabatur, avertat et convertat in gaudium, jam novit ipse, nos autem ignoramus. Quid ergo hic ante tempus, inter nos ego et Praestantia tua frustra laboremus? Seponamus paululum curam cujus hora non est, et quod semper instat, si placet, agamus. Nudum enim tempus est, quo non deceat et oporteat agere, unde Deo placere possimus; quod in hac vita usque ad eam perfectionem impleri, ut nullum omnino peccatum insit in homine aut non potest, aut forte difficilimum est: 0393 unde praecisis omnibus dilationibus, ad illius gratiam confugiendum est, cui verissime dici potest quod carmine adulatorio nescio cui nobili dixit, qui tamen ex Cumaeo, tanquam ex prophetico carmine se accepisse confessus est: Te duce, si qua manent sceleris vestigia nostri, Irrita perpetua solvent formidine terras. (Virg. Eclog. 4.)Hoc enim duce, solutis omnibus dimissisque peccatis, hac via ad coelestem patriam pervenitur, cujus habitatione cum eam tibi amandam, quantum potui, commendarem, admodum delectatus es.

CAPUT IV.

12. Sed quia dixisti quod omnes eam leges diversis viis et tramitibus appetant; vereor ne forte, cum putas etiam illam viam, in qua nunc constitutus es, eo tendere, pigrior sis ad eam tenendam quae illuc sola perducit. Sed rursus verbum quod posuisti diligenter attendens, videor mihi tuam non impudenter aperire sententiam: neque enim dixisti, quam omnes leges diversis viis et tramitibus assequuntur, aut ostendunt, aut inveniunt, aut ingrediuntur, aut obtinent, aut aliquid ejusmodi, sed dicendo, appetunt, librato verbo, atque perpenso, non adeptionem significasti, sed adipiscendi cupiditatem. Ita nec illam quae vera est, exclusisti, nec alias quae falsae sunt, admisisti, et illa quippe appetit quae perducit, nec perducit omnis quae hoc appetit; quo quisquis perducitur, sine ulla dubitatione beatus est. Beati autem omnes esse volumus, hoc est, appetimus, nec tamen omnes qui volumus possumus, hoc est, quod apperimus adipiscimur. Ille ergo adipiscitur qui viam tenet non solum qua id appetit, sed qua etiam pervenitur, relinquens alios in itineribus appetendi, sine fine adipiscendi. Quoniam nec error esset si nihil appeteretur, nec si appetita veritas teneretur. Si vero diversas vias ita dixisti, ut non intelligamus adversas, sicut dicimus diversa praecepta, quae tamen omnia bonam aedificent vitam, alia de castitate, alia de patientia, alia de fide, alia de misericordia, et si quae sunt caetera; non solum appetitur viis et tramitibus ita diversis illa patria, verum etiam reperitur. Nam et in Scripturis sanctis et viae leguntur, et via: viae, sicut illud est, Docebo iniquos vias tuas, et impii ad te convertentur (Psal. L, 15); via, sicut illud, Deduc me in via tua, et ambulabo in veritate tua (Psal. LXXXV, 11). Non aliae, illae, alia ista; sed omnes una, de quibus alio loco eadam sancta Scriptura dicit, Universae viae Domini misericordia et veritas (Psal. XXIV, 10): quae si diligenter considerentur, copiosum pariunt sermonem, intellectumque suavissimum; quod si opus fuerit, in tempus aliud differam.

13. Nunc autem, quod satis esse arbitror pro suscepto officio rescribendi Praestantiae tuae, quoniam Christus dixit. Ego sum via (Joan. XIV, 6). in illo quaerenda est misericordia et veritas; ne si alibi quaesierimus erremus, tenentes appetentem viam, sed non etiam perducentem. Velut si hanc ipsam tenere vellemus, unde quiddam commemorasti, omnia peccata esse paria; 0394 nonne ab illa patria veritatis et beatitatis nos longe exsules mitteret? Quid enim absurdius, quid insanius dici potest, quam ut ille qui aliquanto immoderatius riserit, et ille qui patriam truculentius incenderit, peccasse judicentur aequaliter? Quam quidem tu ex quorumdam philosophorum opinione non diversam viam, quae tamen ducat ad coelestem habitationem, sed plane perversam, quae ducit ad perniciosissimum errorem, non pro tuo sensu, sed pro causa civium tuorum adhibendam putasti; ut sic ignoscamus eis quorum saevientium ignibus arsit Ecclesia, quemadmodum ignosceremus, si ab eis aliquo petulanti convicio appeteremur.

14. Sed quemadmodum id adstruxeris vide: Et si ut quibusdam, inquis, philosophis placet, omnia peccata paria sunt, indulgentia omnibus debet esse communis. Deinde cum quasi moliris ostendere omnia paria esse peccata, subjungis et dicis: Petulantius locutus est aliquis, peccavit; convicia aut crimina ingessit, aeque peccavit. Hoc non est docere, sed id quod perverse sentitur, sine ulla documentorum a tructione proponere. Ad hoc enim quod dicis, aeque peccavit, cito respondetur, non aeque peccavit. Exigis fortassis ut probem: quid enim tu quod aeque peccaverit, jam probasti? An illud quod jungis audiendum est? Aliena quisque diripuit, inter delicta numeratur. Hic etiam tu ipse verecundatus es: puduit enim te dicere quod peccavit aequaliter; sed, inter delicta, inquis, numeratur. Non autem ibi quaestio est utrum et hoc inter delicta numeretur, sed utrum hoc illi delicto aequalitate jungatur. Aut si propterea sunt paria, quia utraque delicta sunt, mures et elephanti pares erunt, quia utraque sunt animalia; muscae et aquilae, quia utraque volatilia.

15. Adhuc etiam progrederis et conjectas: Loca profana sacraque violavit, non est ab indulgentia secernendus. Hic sane de violatis sacris locis ad facinus tuorum civium pervenisti: verum locutioni petulanti, nec tu ipse coaequasti; tantummodo eis petisti indulgentiam, quae recte petitur a Christianis propter abundantem miserationem, non propter peccatorum parilitatem. Ego autem supra posui scriptum in Litteris nostris: Universae viae Domini misericordia et veritas (Psal. XXIV, 10). Consequentur itaque misericordiam, si non oderint veritatem. Quae non quasi aeque peccantibus, ac si petulantius locuti sint; sed de scelere immanissimo atque impio recte poenitentibus christiano jure debetur. Tu vero, vir merito laudabilis, ne quaeso ista paradoxa Stoicorum sectanda doceas Paradoxum tuum, quem tibi optamus vera pietate ac felicitate grandescere. Nam quid generosus adolescens sapere iniquius, et tibi ipsi periculosius potest, quam si convicio in quemlibet extraneum jaculato, non dico parricidium, sed ipsum in patrem convicium coaequaverit?

16. Convenienter itaque apud nos pro civibus tuis agis, ingerendo nobis misericordiam Christianorum, non duritiam Stoicorum: quae causae a te susceptae, non modo nihil suffragatur, verum etiam multum adversatur. Nam ipsam misericordiam, quam si non habeamus, 0395 nulla tua petitione, nullis illorum precibus flecti poterimus, in vitio Stoici ponunt, eamque a sapientis animo penitus expellunt, quem prorsus ferreum et inflexibilem volunt. Melius itaque tibi occurreret de tuo Cicerone quod diceres, qui Caesarem laudans: Nulla, inquit, de virtutibus tuis admirabilior, vel gratior misericordia est (Orat. pro Q. Ligario). Quanto magis debet ea in Ecclesiis praevalere, quando eum sequuntur qui dixit, Ego sum via (Joan. XIV, 6); et legunt, Universae viae Domini misericordia et veritas. Noli ergo metuere innocentibus ne moliamur exitium, qui nec nocentes volumus ad dignum supplicium pervenire; prohibente nos illa misericordia quam in Christo cum veritate diligimus. Sed qui vitiis nutriendis parcit et fovet, ne contristet peccantium voluntatem, tam non est misericors quam qui non vult cultrum rapere puero, ne audiat plorantem, et non timet ne vulneratum doleat vel exstinctum. Serva ergo tempori opportuno quod apud nos agas, pro his hominibus, in quorum dilectione (da veniam) non solum nos minime praecedis, sed nec adhuc sequeris; et rescribe potius quid te de hac via moveat quam tenemus, et in qua nobiscum ad supernam patriam, qua te delectari novimus et gaudemus, ut gradiaris instamus.

17. Cives autem carnalis patriae tuae, etsi non omnes, sed quosdam innocentes quidem dixisti; verumtamen, quod relecta illa epistola mea debes advertere, non defendisti. Quorum non flores, sed spinas nos sensisse cum dicerem, respondens ad illud quod scripseras, florentem te cupere patriam relinquere, jocari me putasti. Hoc scilicet in malis tantis libeat! ita est prorsus. Fumant adhuc ruinae incensae ecclesiae, et in ea causa nos jocamur! Et ego quidem quamvis innocentes illic mihi non occurrerent, nisi qui aut absentes fuerunt, aut mala illa perpessi sunt, aut nullis ad prohibendum viribus vel auctori ate valuerunt, tamen nocentiores a minus nocentibus in rescribendo distinxi, aliamque causam posui eorum qui timuerunt offendere potentes inimicos Ecclesiae, aliam eorum qui hoc committi voluerunt: aliam corum qui commiserunt, aliam eorum qui immiserunt; nihil agi de immissoribus volens, quia hoc sine tormentis corporalibus a proposito nostro abhorrentibus fortasse non potest inveniri. Stoici autem tui omnes aequaliter nocentes esse concedunt, quibus placet omnia paria esse peccata; qui etiam duritiam suam qua misericordiam vituperant, huic sententiae sociantes, nullo modo censent omnibus pariter ignoscendum, sed omnes pariter esse puniendos. Remove ergo illos quam longissime potes a patrocinio causae istius, et opta potius ut tanquam christiani agamus, ut, sicut optamus, nos in Christo eos quibus parcimus, acquiramus, ne perniciosa illis dissolutione parcamus. Deus misericors et verax et felicitate vera donare dignetur.