[
4
12
11
1
]
Hoc
quoque
ad
disciplinae
moderationem
in
primis
requiritur
quod
Augustinus
contra
Donatistas
disputat,
ne
vel
privati
homines,
si
viderint
minus
diligenter
a
seniorum
Concilio
vitia
corrigi,
discessionem
propterea
continuo
ab
Ecclesia
faciant:
[
4
12
11
1
]
11.
Another
special
requisite
to
moderation
of
discipline
is,
as
Augustine
discourses
against
the
Donatists,
that
private
individuals
must
not,
when
they
see
vices
less
carefully
corrected
by
the
Council
of
Elders
immediately
separate
themselves
from
the
Church;
[
4
12
11
2
]
aut
ipsi
Pastores,
si
nequeant
ex
animi
sui
voto
omnia
repurgare
quae
correctione
indigent,
ideo
abiiciant
ministerium,
vel
inusitata
asperitate
totam
Ecclesiam
perturbent.
[
4
12
11
2
]
nor
must
pastors
themselves,
when
unable
to
reform
all
things
which
need
correction
to
the
extent
which
they
could
wish,
cast
up
their
ministry
or
by
unwonted
severity
throw
the
whole
Church
into
confusion.
[
4
12
11
3
]
Est
enim
verissimum
quod
scribit,
Nempe
quisquis
vel
quod
potest,
arguendo
corrigit:
vel
quod
corrigere
non
potest,
salvo
pacis
vinculo
excludit:
vel
quod
salvo
pacis
vinculo
excludere
non
potest,
aequitate
improbat,
firmitate
supportat:
hunc
a
maledictione
liberum
ac
solutum
esse
[].
[
4
12
11
3
]
What
Augustine
says
is
perfectly
true:
"Whoever
corrects
what
he
can,
by
rebuking
it,
or
without
violating
the
bond
of
peace,
excludes
what
he
cannot
correct,
or
justly
condemns
while
he
patiently
tolerates
what
he
is
unable
to
exclude
without
violating
the
bond
of
peace,
is
free
and
exempted
from
the
curse,"
(August.
contra
Parmen.
Lib.
2
c.
4.)
[
4
12
11
4
]
Rationem
alibi
reddit,
quia
omnis
pia
ratio,
et
modus
Ecclesiasticae
disciplinae,
unitatem
Spiritus
in
vinculo
pacis
intueri
semper
debet:
[
4
12
11
4
]
He
elsewhere
gives
the
reason.
"Every
pious
reason
and
mode
of
ecclesiastical
discipline
ought
always
to
have
regard
to
the
unity
of
the
Spirit
in
the
bond
of
peace.
[
4
12
11
5
]
quod
Apostolus
sufferendo
nos
invicem
praecipit
custodiri:
[
4
12
11
5
]
This
the
apostle
commands
us
to
keep
by
bearing
mutually
with
each
other.
[
4
12
11
6
]
et
quo
non
custodito,
vindictae
medicina
non
tantum
supervacua,
sed
etiam
perniciosa
esse
incipit:
ideoque
medicina
esse
desinit
[].
[
4
12
11
6
]
If
it
is
not
kept,
the
medicine
of
discipline
begins
to
be
not
only
superfluous,
but
even
pernicio
and
therefore
ceases
to
be
medicine,"
(Ibid.
Lib.
3
c.
1.)
[
4
12
11
7
]
Haec
(inquit)
qui
diligenter
cogitat,
nec
in
conservatione
unitatis
negligit
disciplinae
severitatem,
nec
intemperie
correctionis
disrumpit
vinculum
societatis
[].
[
4
12
11
7
]
"He
who
diligently
considers
these
things
neither
in
the
preservation
of
unity
neglects
strictness
of
discipline,
nor
by
intemperate
correction
bursts
the
bond
of
society,"
(Ibid.
cap.
2.)
[
4
12
11
8
]
Fatetur
quidem,
non
Pastores
modo
debere
in
hanc
partem
incumbere
nequid
in
Ecclesia
vitii
remaneat,
sed
unicuique
eodem
enitendum
pro
sua
virili:
nec
dissimulat,
eum
qui
malos
monere,
arguere,
corrigere
negligit,
etiamsi
iis
non
faveat,
nec
cum
iis
peccet,
reum
esse
coram
Domino:
[
4
12
11
8
]
He
confesses,
indeed,
that
pastors
ought
not
only
to
exert
themselves
in
removing
every
defect
from
the
Church,
but
that
every
individual
ought
to
his
utmost
to
do
so;
nor
does
he
disguise
the
fact,
that
he
who
neglects
to
admonish,
accuse,
and
correct
the
bad,
although
he
neither
favours
them,
nor
sins
with
them,
is
guilty
before
the
Lord;
[
4
12
11
9
]
quod
si
talem
gerit
personam
ut
etiam
a
Sacramentorum
participatione
possit
separare,
et
non
facit,
iam
non
alieno
malo
peccare,
sed
suo.
[
4
12
11
9
]
and
if
he
conducts
himself
so
that
though
he
can
exclude
them
from
partaking
of
the
Supper,
he
does
it
not,
then
the
sin
is
no
longer
that
of
other
men,
but
his
own.
[
4
12
11
10
]
Tantum
id
fieri
vult
adhibita
prudentia
quam
Dominus
quoque
requirit,
ne
dum
eradicantur
zizania,
frumenta
laedantur
[].
[
4
12
11
10
]
Only
he
would
have
that
prudence
used
which
our
Lord
also
requires,
"lest
while
ye
gather
up
the
tares,
ye
root
up
also
the
wheat
with
them,"
(Matth.
13:
29.)
[
4
12
11
11
]
Inde
colligit
ex
Cypriano,
Misericorditer
igitur
corripiat
homo
quod
potest:
quod
autem
non
potest,
patienter
ferat,
et
cum
dilectione
gemat
atque
lugeat
[].
[
4
12
11
11
]
Hence
he
infers
from
Cyprian,
"Let
a
man
then
mercifully
correct
what
he
can;
what
he
cannot
correct,
let
him
bear
patiently,
and
in
love
bewail
and
lament."
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