PL 38 · cols. 514–518

Augustine, Sermones 83-88 (Classis I, de Scripturis)

Sermon LXXXIII

SERMO LXXXIII. De verbis Evangelii Matthaei, cap. XVIII, 21, 22, Quoties peccabit in me frater meus, etc.

Sermon 83. On the words of the Gospel of Matthew, chap. 18:21-22, How often shall my brother sin against me, etc.

CAPUT PRIMUM. — 1. De remittendis injuriis. Hesterna die sanctum Evangelium admonuit nos non negligere peccata fratrum nostrorum: Sed si peccaverit, inquit, in te frater tuus, corripe eum inter te et ipsum solum. Si te audierit, lucratus es fratrem tuum. Si autem contempserit, adhibe tecum duos vel tres: ut in ore duorum vel trium testium stet omne verbum. Si autem et ipsos contempserit, dic Ecclesiae. Quod si Ecclesiam contempserit, sit tibi sicut ethnicus et publicanus. Hodierna etiam die ad ipsam rem pertinet capitulum quod sequitur, quod modo cum legeretur audivimus. Cum enim dixisset hoc Dominus Jesus Petro, subjecit et interrogavit Magistrum, quoties ignosceret fratri qui in illum peccasset; et quaesivit utrum sufficeret septies. Respondit illi Dominus: Non solum septies, sed etiam septuagies septies. Deinde narravit similitudinem valde terribilem: quia simile est regnum coelorum homini patrifamilias, qui posuit rationem cum servis suis; in quibus invenit debitorem decem millium talentorum. Et cum jussisset, ut omnia quae habebat, et omnis ejus familia, et ipse venderetur, et debitum solveretur, advolutus genibus domini sui, rogabat eum dilationem, meruit remissionem. Misertus est enim dominus ejus, sicut audivimus, et omne debitum dimisit illi. At ille debito liber, sed iniquitatis servus, posteaquam egressus est a facie domini sui, invenit etiam ipse debitorem suum, qui debebat, non decem millia talentorum, quantum ipsius debitum fuit, sed centum denarios: coepit eum suffocatum trahere, et dicere, Redde quod debes. At ille rogabat conservum, sicut et ipse rogaverat dominum: sed non talem iste invenit conservum, qualem

Chapter I. — 1. On forgiving injuries. Yesterday the holy Gospel admonished us not to neglect the sins of our brothers: But if your brother sins against you, it says, rebuke him between you and him alone. If he hears you, you have gained your brother. But if he despises [you], take with you two or three, that in the mouth of two or three witnesses every word may stand. But if he despises them too, tell the Church. And if he despises the Church, let him be to you as a heathen and a publican. Today too the passage that follows, which we heard just now when it was read, bears on the same matter. For when the Lord Jesus had said this to Peter, he went on and asked the Master how often he should forgive a brother who had sinned against him; and he asked whether seven times would suffice. The Lord answered him: Not only seven times, but even seventy-seven times. Then He told a very terrible parable: that the kingdom of heaven is like a householder who settled accounts with his servants; among whom he found a debtor of ten thousand talents. And when he had ordered that all that he had, and all his household, and he himself be sold, and the debt be paid, falling at his lord's knees he begged him for a delay, and earned remission. For his lord had pity on him, as we have heard, and forgave him the whole debt. But he, free of the debt yet a slave of iniquity, after he had gone out from his lord's presence, himself also found a debtor of his own, who owed not ten thousand talents, as much as his own debt had been, but a hundred denarii: he began to drag him along choking him, and to say, Pay what you owe. But that man begged his fellow servant, just as he himself had begged his lord: but this one did not find such a fellow servant as

Editors' notes and page, col. 514

Footnotes

(2) ‹anchor: fratrum nostrorum› · call in col 514

Mss. alii, peccata nostra; alii cum Am. et Er., peccata nostrorum; omissa voce, fratrum.

Some manuscripts: "our sins"; others, with Am. and Er.: "the sins of our own," the word "brothers" being omitted.

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(3) ‹anchor: suffocatum trahere› · call in col 514

Am. Er. et plerique Mss., coepit eum in suffocatum trahere.

Am., Er. and most manuscripts: "he began to drag him off to be throttled."

(printed under page 263) (*) ‹anchor: SERMO LXXXIII› · call in col 514 Recensitus ad omnes codices scriptos et excusos sermone praecedenti modo designatos.

Collated with all the manuscript and printed codices just named at the preceding sermon.

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(a) ‹anchor: SERMO LXXXIII› · call in col 514

Alias, de Verbis Domini 15.

Formerly, On the Words of the Lord 15.

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ille dominum. Non solum remittere illi debitum noluit: sed nec dilationem dedit. Contortum rapiebat ad solutionem, jam debito dominico liber. Displicuit conservis; et renuntiaverunt domino suo quid actum esset: et dominus fecit adesse servum, et dixit ei, Serve nequam, cum mihi tanta deberes, misertus tui, omnia dimisi tibi; nonne ergo et te oportebat misereri conservi tui, sicut et ego tui misertus sum? Et jussit omnia, quae illi dimiserat, exigi.

he himself had found a lord. Not only was he unwilling to remit the debt to him, but he did not even grant him a delay. He was dragging him, throttled, to payment, though he himself was already free of his debt to the lord. This displeased the fellow servants; and they reported to their lord what had been done: and the lord had the servant brought before him, and said to him, Wicked servant, when you owed me so much, I took pity on you and forgave you everything; ought you not then also to have had pity on your fellow servant, as I too had pity on you? And he ordered everything that he had forgiven him to be exacted.

CAPUT II. — 2. Omnis homo debitor Dei est, et debitorem habet fratrem. Misericordiae opera duo. Mendici Dei sumus. Ergo hanc similitudinem ad nostram instructionem proposuit, et admonendo perire nos noluit. Sic, inquit, et vobis faciet Pater vester coelestis, si non remiseritis unusquisque vestrum fratri suo ex cordibus vestris. Ecce, fratres, res in aperto est, admonitio utilis; et valde salubris obedientia debetur, ut quod jussum est impleatur. Quia omnis homo et debitor est Dei, et debitorem habet fratrem suum. Quis est enim qui non sit debitor Dei, nisi in quo nullum potest inveniri peccatum? Quis est autem qui non habeat debitorem fratrem, nisi in quem nemo peccavit? Putasne, quisquam in genere humano reperiri potest, qui non et ipse aliquo peccato obstrictus sit fratri suo? Debitor est ergo omnis homo, habens tamen et ipse debitorem. Ideo Deus justus constituit tibi regulam in debitore tuo, quod faciet et ipse cum suo. Duo sunt enim opera misericordiae, quae nos liberant, quae breviter ipse Dominus posuit in Evangelio, Dimittite, et dimittetur vobis; date, et dabitur vobis (Luc. VI, 37, 38). Dimittite, et dimittetur vobis, ad ignoscendum pertinet. Date, et dabitur vobis, ad praestandum beneficium pertinet. Quod ait de ignoscendo; et tu vis tibi ignosci quod peccas, et habes alium cui tu possis ignoscere. Rursus quod pertinet ad tribuendum beneficium; petit te mendicus, et tu es Dei mendicus. Omnes enim quando oramus, mendici Dei sumus: ante januam magni patrisfamilias stamus, imo etiam prosternimur, supplices ingemiscimus, aliquid volentes accipere; et ipsum aliquid, ipse Deus est. Quid a te petit mendicus? Panem. Et tu quid petis a Deo, nisi Christum, qui dicit, Ego sum panis vivus, qui de coelo descendi (Joan. VI, 51)? Ignosci vobis vultis? Ignoscite: Remittite, et remittetur vobis. Accipere vultis? Date, et dabitur vobis.

Chapter II. — 2. Every man is a debtor of God, and has his brother as a debtor. The two works of mercy. We are God's beggars. So He set forth this similitude for our instruction, and by warning us He was unwilling for us to perish. So, He says, will your heavenly Father also do to you, if you do not forgive, each one of you, his brother from your hearts. See, brothers, the matter is out in the open, the warning is useful; and a very wholesome obedience is owed, so that what has been commanded may be fulfilled. For every man both is a debtor of God, and has his brother as a debtor. For who is there who is not a debtor of God, except one in whom no sin can be found? And who is there who does not have a brother as a debtor, except one against whom no one has sinned? Do you think that anyone can be found in the human race who is not himself also bound to his brother by some sin? Every man, then, is a debtor, yet himself also having a debtor. Therefore God, being just, has laid down for you a rule in [dealing with] your debtor, which He Himself will also follow with His. For there are two works of mercy which set us free, which the Lord Himself set down briefly in the Gospel: Forgive, and it will be forgiven you; give, and it will be given to you (Luke 6:37–38). Forgive, and it will be forgiven you, pertains to pardoning. Give, and it will be given to you, pertains to bestowing a benefit. As to what He says about pardoning: you too want to be pardoned for the sins you commit, and you have another whom you can pardon. Again, as to what pertains to bestowing a benefit: a beggar asks of you, and you are God's beggar. For all of us, when we pray, are God's beggars: we stand before the door of the great householder, indeed we even lie prostrate, we groan as suppliants, wanting to receive something; and that something is God Himself. What does the beggar ask of you? Bread. And what do you ask of God, if not Christ, Who says, I am the living bread, Who came down from heaven (John 6:51)? Do you want to be pardoned? Pardon: Remit, and it will be remitted to you. Do you want to receive? Give, and it will be given to you.

CAPUT III. — 3. Quoties ignoscendum fratri. Sed quid in hac aperta praeceptione movere possit, audite. In remissione ubi venia petitur, et ab ignoscente debetur, hoc potest movere, quod et Petrum movit. Quoties debeo, inquit, ignoscere? Sufficit usque septies? Non sufficit, ait Dominus: Non dico tibi, Septies; sed, septuagies septies. Jam tu enumera quoties in te peccaverit frater tuus. Si potueris pervenire usque ad septuagesimam et octavam culpam, ut transeas septuagies septies, tunc molire vindictam. Itane verum est quod dicit, et vere ita se res habet, ut si peccaverit septuagies septies, ignoscas; si autem

Chapter III. — 3. How often one must pardon a brother. But listen to what in this plain precept might trouble you. In remission, where pardon is asked, and is owed by the one who pardons, this can trouble you, which also troubled Peter. How often, he says, must I pardon? Is it enough up to seven times? It is not enough, says the Lord: I do not say to you, Seven times; but, seventy times seven. Now you, count how many times your brother has sinned against you. If you can reach the seventy-eighth fault, so as to pass seventy times seven, then set about revenge. Is what He says really true, and is the matter truly so, that if he has sinned seventy times seven times, you are to pardon; but if

Editors' notes and page, col. 515

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Manuscripti, fratribus vestris ex corde vestro. Et sic editi Am. et Er.

The manuscripts: "your brothers from your heart." And so the editions Am. and Er.

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peccaverit septuagies octies, jam liceat tibi non ignoscere? Audeo, audeo dicere, ut et si septuagies octies peccaverit, ignoscas. Si autem peccaverit, ut dixi, septuagies octies ignosce. Et si centies peccaverit, ignosce. Et quid dicam toties et toties? Omnino quoties peccaverit, ignosce. Ergo ego ausus sum supergredi modum Domini mei? Ille in septuagesimo et septimo numero ignoscendi limitem fixit: hunc ego limitem transilire praesumam? Non est verum, non sum ausus plus aliquid. Ipsum Dominum meum audivi loquentem in Apostolo suo, ubi modus et numerus praefixus non est. Ait enim: Donantes vobismetipsis, si quis adversus aliquem habet querelam, sicut Deus in Christo donavit vobis (Coloss. III, 13). Audistis formam. Si septuagies septies peccata tibi donavit Christus, si huc usque ignovit, et ultra negavit; pone et tu limitem, et ulterius noli ignoscere. Si autem Christus millia peccata peccatorum invenit, et tamen omnia donavit; noli subducere misericordiam, sed posce illius numeri solutionem. Non enim sine causa Dominus septuagies septies dixit: cum omnino nulla culpa sit, quam non debeas ignoscere. Ecce ille ipse servus, cujus debentis inventus est debitor, decem millia talentorum debebat. Puto enim, quia decem millia talentorum, ut parum sit, decem millia peccatorum sunt. Nolo enim dicere unum talentum, quod omnia peccata concludat. Servus autem ille quantum ei debebat? Centum denarios debebat. Jam plus non est quam septuagies septies? Et tamen iratus est Dominus, quia ei non dimisit. Non solum enim centum plus sunt quam septuaginta septem; sed centum denarii forte mille asses sunt. Sed quid ad decem millia talentorum?

he has sinned seventy-eight times, is it then permitted to you not to forgive? I dare, I dare to say that even if he has sinned seventy-eight times, you should forgive. If, however, he has sinned, as I said, seventy-eight times, forgive. And if he has sinned a hundred times, forgive. And why should I say so many and so many times? Altogether, as often as he has sinned, forgive. Have I then dared to go beyond the measure of my Lord? He fixed the limit of forgiving at the seventy-seventh number: shall I presume to leap over this limit? It is not so; I have not dared anything more. I have heard my Lord Himself speaking in His Apostle, where no measure and number is fixed beforehand. For he says: Forgiving yourselves, if anyone has a complaint against another, as God in Christ has forgiven you (Col. 3:13). You have heard the pattern. If Christ has forgiven you sins seventy-seven times, if He forgave up to this point and refused beyond it, then set a limit yourself too, and forgive no further. But if Christ found thousands of sins of sinners, and nevertheless forgave them all, do not withdraw mercy, but ask for the explanation of that number. For not without cause did the Lord say seventy-seven times, since there is altogether no fault which you ought not to forgive. Behold, that very servant, whose debtor was found while he himself was in debt, owed ten thousand talents. For I think that ten thousand talents, to put it at little, are ten thousand sins. For I do not wish to say one talent, which would comprise all sins. But how much did that servant owe him? He owed a hundred denarii. Is this now not more than seventy-seven times? And yet the lord was angry, because he did not remit it to him. For not only are a hundred more than seventy-seven, but a hundred denarii are perhaps a thousand asses. But what is that compared with ten thousand talents?

CAPUT IV. — 4. Omnia debita dimittenda. Ac per hoc omnes culpas, quae in nos committuntur, parati simus ignoscere, si nobis desideramus ignosci. Si enim consideremus peccata nostra, et numeremus quid facto, quid oculo, quid aure, quid cogitatione, quid innumerabilibus motibus; nescio utrum dormiamus sine talento. Ergo quotidie petimus, quotidie divinas aures orando pulsamus, quotidie nos prosternimus et dicimus: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (Matth. VI, 12). Quae debita tua? Omnia, an aliquam partem? Respondebis, Omnia. Sic ergo et tu debitori tuo. Hanc ergo regulam ponis, hanc conditionem loqueris: hoc pacto et placito quando oras, commemoras, ut dicas, Dimitte nobis, sicut et nos dimittimus debitoribus nostris.

Chapter IV. — 4. All debts are to be remitted. And therefore let us be ready to forgive all faults that are committed against us, if we desire to be forgiven. For if we consider our sins, and count what we have done by deed, what by the eye, what by the ear, what by thought, what by innumerable movements, I do not know whether we sleep without a talent. Therefore daily we ask, daily we knock at the divine ears by praying, daily we prostrate ourselves and say: Forgive us our debts, as we also forgive our debtors (Matt. 6:12). Which debts of yours? All, or some part? You will answer, All. So then you also [must forgive] your debtor. This, then, is the rule you lay down, this the condition you speak: when you pray, you call to mind this pact and agreement, so that you say, Forgive us, as we also forgive our debtors.

5. Insignis hac de re figura. Quid sibi ergo vult septuagies septies? Audite, fratres, magnum mysterium, admirabile sacramentum. Quando Dominus baptizatus est, Lucas evangelista sanctus ibi commemoravit generationes ejus, quo ordine, qua serie, quo stemmate ad illam generationem ventum fuerit, qua natus est Christus (Luc. III, 21-38). Matthaeus coepit

5. A notable figure on this matter. What then does seventy-seven times mean? Hear, brethren, a great mystery, a wonderful sacrament. When the Lord was baptized, the holy evangelist Luke there recorded His generations, in what order, in what series, by what lineage the line came down to that generation in which Christ was born (Luke 3:21–38). Matthew began

Editors' notes and page, col. 516

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(1) ‹anchor: quo stemmate› · call in col 516

Omnes prope Mss., stegmate. Quidam cum Am., stigmate.

Nearly all the manuscripts: "stegmate." Some, with Am.: "stigmate."

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Vide infra, sermonem 114.

See below, sermon 114.

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ab Abraham, et venit usque ad Joseph descendendo (Matth. I, 1-16): Lucas autem ascendendo coepit numerare. Quare ille descendendo, ille ascendendo? Quia Matthaeus generationem Christi commendabat, qua descendit ad nos; ideo quando natus est Christus, coepit numerare descendendo. Lucas autem quia tunc coepit numerare, quando baptizatus est Christus; ibi est initium ascensionis: iste ascendendo numerare coepit, numerando autem complevit generationes septuaginta septem. A quo numerabat? Intendite a quo. Exorsus est numerare a Christo usque ad ipsum Adam, qui primus peccavit, et nos cum peccati obligatione generavit. Pervenit usque ad Adam, et numerantur generationes septuaginta septem: hoc est, a Christo usque ad Adam, quas diximus septuaginta septem; et ab Adam usque ad Christum septuaginta septem. Si ergo nulla generatio praetermissa est, nulla culpa praeteritur, ubi non debeat ignosci. Nam ideo ipsius septuaginta septem generationes enumeravit, quem numerum Dominus in peccatorum remissione commendavit; quoniam a baptismo coepit enumerare, ubi omnia peccata solvuntur.

from Abraham, and came as far as Joseph, descending (Matt. 1:1–16); but Luke began to count ascending. Why the one descending, the other ascending? Because Matthew was setting forth the generation of Christ by which He came down to us; therefore, from when Christ was born, he began to count descending. But Luke, because he began to count at the point when Christ was baptized, and there is the beginning of the ascent, began to count ascending, and by counting he completed seventy-seven generations. From whom was he counting? Pay attention, from whom. He began to count from Christ as far as Adam himself, who sinned first and begot us with the bond of sin. He reached as far as Adam, and seventy-seven generations are counted: that is, from Christ as far as Adam, which we have said are seventy-seven; and from Adam as far as Christ, seventy-seven. If then no generation has been passed over, no fault is passed over such that it ought not to be forgiven. For this is why he enumerated His seventy-seven generations, the number which the Lord commended in the forgiveness of sins: because he began to enumerate from baptism, where all sins are loosed.

CAPUT V. — 6. Alia figura de eodem. Decalogus. Et in hoc, fratres, adhuc accipite sacramentum majus. In septuagesimo septimo numero mysterium est remissionis peccatorum. Tot generationes inveniuntur a Christo usque ad Adam. Deinde paulo diligentius interroga ipsius numeri secretum, latebrasque ejus inquire: pulsa diligentius, ut aperiatur tibi. Justitia lege Dei constat: verum est. Nam lex in decem praeceptis commendatur. Ideo ille debebat decem millia talentorum. Ipse est ille memorabilis Decalogus scriptus digito Dei, traditus populo per Moysen famulum Dei. Debebat ergo ille decem millia talentorum: omnia peccata significat, propter numerum legis. Debebat et ille centum denarios: non minus ab eodem numero. Nam et centies centum fit decem millia; et decies deni, centum. Et ille decem millia talentorum, et ille decies denos. A legitimo enim numero non recessum est, in quo utroque invenies utraque peccata. Uterque debitor, et uterque veniae deplorator et impetrator: sed ille servus malus, servus ingratus, iniquus, noluit rependere quod accepit, noluit praestare quod illi indigno praestitum fuit.

Chapter V. — 6. Another figure concerning the same. The Decalogue. And in this, brethren, receive a still greater sacrament. In the number seventy-seven there is a mystery of the forgiveness of sins. That many generations are found from Christ as far as Adam. Next, question a little more diligently the secret of the number itself, and search out its hiding-places: knock more diligently, that it may be opened to you. Righteousness consists in the law of God: that is true. For the law is set forth in ten commandments. That is why that man owed ten thousand talents. That is the memorable Decalogue written by the finger of God, delivered to the people through Moses the servant of God. So that man owed ten thousand talents: it signifies all sins, on account of the number of the law. And the other owed a hundred denarii: no less from the same number. For a hundred times a hundred makes ten thousand; and ten times ten, a hundred. Both the one [owed] ten thousand talents, and the other ten times ten. For there has been no departure from the number of the law, in which in both cases you will find the sins of both. Each was a debtor, and each a bewailer and obtainer of pardon: but that wicked servant, that ungrateful, unjust servant, would not repay what he had received, would not grant what had been granted to him, unworthy as he was.

CAPUT VI. — 7. Septuagesimo septimo numero peccata omnia esse praesignata. Peccata dimissa replicantur non dimittenti. Videte ergo, fratres: quisque incipit a Baptismo, liber exit, dimissa sunt illi decem millia talentorum; et cum exierit, invenire habet conservum suum debitorem. Observet ergo ipsum peccatum: quia numerus undenarius transgressio legis est. Lex enim denarius, peccatum undenarium. Lex enim per decem, peccatum per undecim. Quare peccatum per undecim? Quia transgressio denarii est, ut

Chapter VI. — 7. That all sins are foreshadowed by the number seventy-seven. Sins forgiven are brought back upon one who does not forgive. See then, brethren: whoever begins from Baptism goes out free, ten thousand talents have been forgiven him; and when he has gone out, he is bound to find his fellow servant, his debtor. Let him therefore pay heed to sin itself: for the number eleven is the transgression of the law. For the law is the number ten, sin the number eleven. For the law is by ten, sin by eleven. Why is sin by eleven? Because it is the transgression of the ten, so that

Editors' notes and page, col. 517

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Hic Fossatensis manuscripti auctoritate addidimus, a Christo.

Here, on the authority of the Fossatensis manuscript, we have added "from Christ."

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Er. et Lov., dena. Am. et plerique Mss., deni. Sed castigatius Fossatensis codex, denos: supple, denarios debebat.

Er. and Lov.: "dena." Am. and most manuscripts: "deni." But the Fossatensis codex, more correctly: "denos"; supply "he owed denarii."

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eas ad undenarium. In lege autem modus fixus est : transgressio autem peccatum est. Jam ubi transgrederis denarium, ad undenarium venis. Adeo magnum mysterium figuratum est, quando jussum est tabernaculum fabricari. Multa ibi numerosa dicta sunt, in magno sacramento. Inter caetera vela cilicina jussa sunt fieri, non decem, sed undecim (Exod. XXVI, 7) : quia per cilicium ostenditur confessio peccatorum. Quid autem amplius quaeris? Vis nosse omnia peccata contineri numero isto septuagesimo septimo? Septuplum solet pro toto computari : quoniam septem diebus volvitur tempus, et finito septenario, rursus ad caput reditur, ut eadem forma volvatur. Per hujusmodi formae revolutiones saecula transeunt : a septenario tamen numero non receditur. Omnia enim peccata dixit, quando septuagies septies dixit : quia illud undecim duc septies, fiunt septuagies septies. Omnia ergo dimitti peccata voluit, qui ea septuagesimo septimo numero praesignavit. Nemo contra se teneat non ignoscendo, ne contra illum teneatur, quando orat. Dicit enim Deus, Dimitte, et dimittetur tibi. Sed ego prior dimisi : dimitte vel postea. Nam si non dimiseris, revocabo te; et quidquid tibi dimiseram, replicabo tibi. Non enim mentitur Veritas; non enim fallit, aut fallitur Christus, qui subjecit, dicens : Sic et vobis faciet Pater vester, qui in coelis est. Invenis Patrem, imitare Patrem. Si enim imitari non vis, exhaeredari disponis, Faciet ergo ita vobis, inquit, Pater vester coelestis, si non remiseritis unusquisque fratribus vestris ex cordibus vestris. Ne dicas in lingua, Ignosco, et corde differas. Supplicium enim ostendit tibi Deus, minando vindictam. Novit Deus ubi dicas. Vocem tuam homo audivit : conscientiam tuam Deus inspicit. Si dicis, Dimitto; dimitte. Melius est cum clamas ore, et dimittis in corde, quam blandus ore, crudelis in corde.

you go on to the eleven. In the law, moreover, the measure is fixed; but transgression is sin. Now when you transgress the ten, you come to the eleven. So great a mystery was figured when the tabernacle was commanded to be built. Many things were spoken there in numbers, in a great sacrament. Among other things, curtains of goats' hair were commanded to be made, not ten but eleven (Exod. 26:7), because by haircloth the confession of sins is shown. What more, then, do you seek? Do you wish to know that all sins are contained in this seventy-seventh number? Sevenfold is customarily reckoned for the whole, since time revolves in seven days, and when the seven is finished, it returns again to the beginning, so that the same form may revolve. Through revolutions of this kind of form the ages pass; yet there is no departure from the number seven. For He spoke of all sins when He said seventy-seven times, because if you take that eleven seven times, it makes seventy-seven times. He therefore willed all sins to be forgiven Who marked them out beforehand by the seventy-seventh number. Let no one hold it against himself by not pardoning, lest it be held against him when he prays. For God says: Forgive, and it will be forgiven you. But I forgave first: forgive at least afterwards. For if you do not forgive, I will call you back, and whatever I had forgiven you, I will bring up against you again. For the Truth does not lie; for Christ neither deceives nor is deceived, Who added, saying: So also will your Father Who is in heaven do to you. You find a Father: imitate the Father. For if you are unwilling to imitate, you are arranging to be disinherited. So, He says, will your heavenly Father do to you, if you do not each forgive your brothers from your hearts. Do not say with the tongue, I pardon, and put it off in your heart. For God shows you punishment, threatening vengeance. God knows where you say it. Man has heard your voice; God looks into your conscience. If you say, I forgive, forgive. It is better when you shout with your mouth and forgive in your heart, than to be smooth of mouth and cruel in heart.

CAPUT VII. — 8. Ita ignoscendum, ut non negligatur disciplina. Jam ergo obsecrant pueri indisciplinati, et nolunt vapulare, qui sic praescribunt nobis, quando volumus dare disciplinam : Peccavi, ignosce mihi. Ecce ignovi, et iterum peccat. Ignosce : ignovi. Peccat tertio. Ignosce : tertio ignovi. Jam quarto vapulet. Et ille : Numquid septuagies septies te fatigavi? Si hac praescriptione severitas disciplinae dormiat, repressa disciplina saevit impunita nequitia. Quid ergo faciendum est? Corripiamus verbis, et si opus est, et verberibus : sed delictum dimittamus, culpam de corde abjiciamus. Ideo enim Dominus subdidit, de cordibus vestris, ut si per charitatem imponitur disciplina, de corde lenitas non recedat. Quid enim tam pium quam medicus ferens ferramentum? Plorat secandus, et secatur : plorat urendus, et uritur. Non est illa crudelitas; absit ut saevitia medici dicatur. Saevit in vulnus, ut homo sanetur : quia si vulnus palpetur, homo perditur. Sic ergo ista monuerim, fratres mei, ut fratres nostros qui peccaverint

Chapter VII. — 8. One must pardon in such a way that discipline is not neglected. Now then undisciplined boys plead and do not want to be beaten, who thus enter a plea against us when we wish to apply discipline: I have sinned, pardon me. Look, I have pardoned, and he sins again. Pardon: I have pardoned. He sins a third time. Pardon: I have pardoned a third time. Now the fourth time let him be beaten. And he says: Have I wearied you seventy-seven times? If by this plea the severity of discipline falls asleep, then with discipline suppressed, unpunished wickedness runs riot. What then is to be done? Let us rebuke with words, and if need be, with blows as well; but let us forgive the offence, let us cast the fault out of the heart. For this is why the Lord added, from your hearts, so that if discipline is imposed through charity, gentleness may not depart from the heart. For what is so kind as a physician carrying his knife? The one who is to be cut weeps, and is cut; the one who is to be cauterized weeps, and is burned. That is not cruelty; far be it that it should be called the savagery of the physician. He is savage against the wound so that the man may be healed, because if the wound is caressed, the man is lost. So then, my brothers, let me have given this admonition, that our brothers who have sinned

Editors' notes and page, col. 518

Footnotes

(1) ‹anchor: forma volvatur› · call in col 518

Fossatensis Ms., revolvatur. Mox Colbertinus, per hujusmodi formam revolutionis.

The Fossatensis manuscript: "may revolve again." Next, the Colbertinus: "through a form of revolution of this kind."

(printed under page 265)

(2) ‹anchor: exhaeredari› · call in col 518

Am. Er. et aliquot Mss., exhaereditari.

Am., Er. and some manuscripts: "exhaereditari" [to be disinherited].

(printed under page 265)