211:1
NeM parum tractatu Dominicae superioris profecisse vos credimus; siquidem prædicatione nostra ab omni idolorum inquinamento corda vostra purgavamus. Nostra enim corda mundantur, cum diaboli sordibus polluta nostra conscientia non tenetur. Potlutam autem is conscientiam non habet, qui cxerceri sacrilegia in sua possessione non patitur. Cæterum, qui scit in agro suo idolis immolari, ncc prohibet; quamvis ipse longe in civitate consistat, pollutio tamen illum nemuda continget. Et licet aris assistat rusticus, ad domnedium contaminatio exsecranda regreditur. Particeps enim ejus efficitur, si non consientia, certe hotitia.
We believe that you have profited not a little from the discourse of last Sunday; inasmuch as by our preaching we were cleansing your hearts from all defilement of idols. For our hearts are cleansed when our conscience, polluted by the filth of the devil, is not held fast. But he does not have a polluted conscience who does not suffer sacrileges to be practiced in his possession. Otherwise, he who knows that sacrifice is offered to idols in his field and does not forbid it—although he himself abides far off in the city—yet the pollution will touch him nonetheless. And though it is the peasant who stands by the altars, the execrable contamination returns to the master. For he becomes a partaker of it, if not by conscience, at least by knowledge.
我們相信你們從上主日的講道中獲益不少；因為藉著我們的講道，我們正潔淨你們的心，脫離偶像一切的污穢。因為當我們的良心不被魔鬼的污穢所玷污而束縛時，我們的心就得潔淨。但凡不容許在自己產業上進行褻瀆之事的人，就沒有被玷污的良心。反之，凡知道自己田間有人向偶像獻祭而不加禁止的人——雖然他自己遠在城中——那污穢仍要沾染他。雖然是農僕站在祭壇旁，那可憎的污染卻回到主人身上。因為他就成了共犯，即使不是藉著良心的參與，至少是藉著知情。
211:2
Profecisse ergo nos credimus, cum sacrilegii cultum in vestris possessionibus inhibent; dicimus enim, ut Christiam honrinis, hoc est mundi viri, sit munda possessio. Ait enim Salamon: Possessio pretiosa vir mundus. Si ergo vir purus possessioni pretiosissimæ comparatur, quanto ista pessessio majoris est pretii, si sit sincera et pura, nec aliqua diaboli contagione vilescat Cur autem vir mundus possessio munda dicatur scire debemus, scilicet quia pretiosum illum facit non fragilitas corporis, sed sinceritas honestatis, et quia cum pro ipsa puritate mentis Dominus possidere dignatur, sicut ait propheta ex persona sanctorum. (In cod. Ambros. ubi hic sermo legitur nonnulla folia desiderantur.)
We believe, therefore, that we have made progress when they restrain the worship of sacrilege in your possessions; for we say that, as a Christian man—that is, a clean man—should have a clean possession. For Solomon says: 'A clean man is a precious possession.' If, then, a pure man is compared to a most precious possession, how much more is this possession of greater price, if it be sincere and pure, and grow not cheap through any contagion of the devil. But why a clean man is called a clean possession we ought to know: namely, because it is not the frailty of the body that makes him precious, but the sincerity of virtue, and because, on account of the very purity of mind, the Lord deigns to possess him, as the prophet says in the person of the saints. (In the Ambrosian codex, where this sermon is read, some folios are wanting.)
所以我們相信，當人在你們的產業中約束了褻瀆的崇拜時，我們就有了進步；因為我們說，一個基督徒——就是潔淨的人——當有潔淨的產業。因為撒羅滿說：「潔淨的人是寶貴的產業。」若純潔的人被比作至寶貴的產業，那麼這產業若是真誠純潔、不因魔鬼任何沾染而變賤，其價值豈不更高麼？至於為何潔淨的人被稱為潔淨的產業，我們應當知道：就是因為使他寶貴的，不是身體的脆弱，而是德行的真誠；並且因為正是為了心靈的純潔，主俯允擁有他，正如先知代聖者所言。（在載有此講道的安博羅削抄本中，缺失了若干頁。）