1511. Nonne relinquit nonaginta novem in montibus? Non est littera in deserto, sed in montibus, sicut habetur in Graeco. 1511. Does he not leave the ninety-nine in the mountains? The text is not in the desert, but in the mountains, as is had in the Greek. Hoc tripliciter exponitur. Primo quia istae nonaginta novem significant Angelos qui relicti sunt in montibus, idest in caelestibus; Ezech. c. XXXIV, 13: pascam eos in montibus Israel. Vel per nonaginta novem significantur iusti, per ovem perditam peccatores; et sic reliquit in montibus, idest in altitudine iustitiae; Ps. XXXV, 7: iustitiae tuae sicut montes Dei. Vel per nonaginta novem superbi, per ovem humiles: unde nonne relinquit nonaginta novem in montibus, idest in superbia sua, et vadit quaerere eam, quae erravit? Ps. CXVIII, v. 176: erravi sicut ovis quae periit, require servum tuum, domine. And this is explained in three ways. First, that these ninety-nine signify angels who were left in the mountains, i.e., in the heavens; I will feed them in the mountains of Israel (Ezek 34:13). Or, ninety-nine signify the just, and the lost sheep sinners. And thus he left them in the mountains, i.e., in the loftiness of justice; your justice is as the mountains of God (Ps 35:7). Or the ninety-nine signify the proud, the one sheep the humble; hence does he not leave the ninety-nine in the mountains, i.e., in their pride, and go to seek that which has gone astray? I have gone astray like a sheep that is lost: seek your servant (Ps 118:176). 1512. Consequenter agitur de gaudio et si contigerit quod inveniat eam et cetera. Hic etiam triplex ratio potest assignari. Quod Dominus gaudet de bonis, habetur Soph. III, v. 17: gaudebit super te Deus tuus in laetitia. Si per nonaginta significentur angeli, per ovem homo, plana est ratio, quia dignus erat homo reparatione; ad Hebr. II, 16: nusquam angelos apprehendit, sed semen Abrahae apprehendit. Si per nonaginta intelligamus iustos, similiter plana est ratio, quia dux plus diligit militem, qui cadit in bello, et post viriliter pugnat semper, quam illum qui numquam cecidit, et semper tepide pugnat. Sic, cum aliquis peccavit, et post fortiter resurgit, et semper viriliter se habet, plus eum diligit; II ad Cor. VII, 9: gaudeo quia contristati estis ad poenitentiam; ideo plus gaudet Dominus de eo etc., cum maioris est zeli. Tamen non est extendendum ad omnes, quia potest habere iustus tantum zelum quod plus placet Deo, quam in poenitente. Secundum etiam tertiam expositionem patet ratio, quia plus gaudet de eo, qui recognoscit peccatum, ut patet de publicano et Pharisaeo. 1512. Next, he treats of the joy: and if it be that he finds it. Here also, three reasons can be given. That the Lord rejoices over the good is said in he will rejoice over you with gladness (Zeph 3:17). If the angels are signified by the ninety-nine, and man by the sheep, the reason is plain, for man was worthy of reparation; for no where does he take hold of the angels: but of the seed of Abraham he takes hold (Heb 2:16). If we take the ninety-nine to mean the just, the reason is similarly plain, for a leader loves a soldier who falls in battle after fighting manfully more than one who has never fallen and always fights half-heartedly. In the same way, when someone has sinned, and afterward rises up again strongly, and always carries himself manfully, he loves him more; now I am glad . . . because you were made sorrowful unto penance (2 Cor 7:9); therefore the Lord rejoices more over the one, since his zeal is greater. Yet it should not be extended to every case, because the just man can have so much zeal that he pleases God more than he would in penance. The reason is plain according to the third explanation as well, because he rejoices more over the one who acknowledges sin, as is clear with the publican and the Pharisee. 1513. Concludit ergo sic non est voluntas ante Patrem vestrum qui in caelis est, ut pereat unus de pusillis istis. Minus dicit, et plus significat, quia voluntas eius est ut salventur; I Tim. II, 4: qui vult omnes homines salvos fieri. Si enim non vellet, non mitteret angelos. Ez. XVIII, 23: numquid voluntatis meae est mors impii? Dicit Dominus. 1513. So he concludes: even so it is not the will of your Father, who is in heaven, that one of these little ones should perish. He says less and signifies more, because his will is that they should be saved; who will have all men to be saved (1 Tim 2:4). For if he did not will it, he would not send angels. Is it my will that a sinner should die, says the Lord God (Ezek 18:23). 1514. Si ergo peccaverit in te frater tuus et cetera. Hic agitur de scandalo dimittendo. Et 1514. But if your brother should offend you. Here he treats of scandal which needs to be sent away. And primo ponitur ordo; first, the order is set down; secundo numerus, ibi tunc accedens Petrus ad eum et cetera. second, the number, at then came Peter to him. Circa primum tria. Concerning the first, three things: Primo ponit secretam admonitionem; first, he sets out the secret rebuke; secundo testimonium, ibi si autem non te audierit etc., second, the witness, at and if he does not hear you; tertio Annuntiationem, ibi quod si non audierit eos, dic Ecclesiae. third, the declaration, at and if he does not hear them: tell the Church. Circa primum Concerning the first, primo dat suum documentum; first, he gives his instruction; secundo assignat rationem dati, ibi si autem te audierit, lucratus eris fratrem tuum. second, he gives a reason, at if he hears you, you will gain your brother. 1515. Ita dixi quod non sunt contemnendi pusilli, sed quid faciendum est si aliquis scandalizat? Hic docet. Si autem peccaverit in te frater tuus, vade, et corripe eum inter te et ipsum solum. 1515. Thus he said that very little ones are not to be despised, but what should be done if someone is scandalizing them? Here he teaches. But if your brother offends against you, go, and rebuke him between you and him alone. Notate primo quod dicit peccaverit: unde loquitur de peccato perpetrato. Unde aliter procedendum est in peccato perpetrato, aliter in perpetrando, quia perpetratum non potest esse non perpetratum; unde in perpetrando est operam dare quod non fiat; Is. c. LVIII, 6: dissolve colligationes impietatis, solve fasciculos deprimentes et cetera. Unde in perpetrando non oportet quod servetur talis ordo, in perpetrato oportet. Notice first that he says, should offend: he is speaking of a sin which has been committed. Hence one should proceed in one way with a sin which has been committed, and another way with a sin which is yet to be committed, because what has been committed cannot be not committed; hence in the case of a sin which is yet to be committed, one should make sure it does not happen. Loose the bands of wickedness, undo the bundles that oppress (Isa 58:6). Hence it is not necessary to follow such an order in the case of a sin which is yet to be committed, but in the case of a sin committed it is necessary. Item dicit in te. Glossa: si iniuriam vel contumeliam intulerit tibi. Unde vult dicere quod peccatum factum contra nos, remittamus; sed peccatum quod fit contra Deum, nos remittere non possumus, ut dicit Glossa. I Reg. II, 25: qui peccaverit contra Deum, quis orabit pro eo? Likewise, he says, offend you. The Gloss: if he has inflicted an injury or slander on you. Hence he wished to say that we should forgive a sin committed against us; but we cannot forgive a sin which is committed against God, as the Gloss says. If a man should sin against the Lord, who will pray for him? (1 Sam 2:25). Item debes praecipue curare iniurias factas ab eo, qui tecum est in eadem societate; de aliis etiam habenda est cura, sed non tanta. I Cor. V, 12: quid nobis de eis qui foris sunt iudicare? Likewise, you should attend first of all to the injuries done by him who is with you in one society; one should pay attention to the others, but not so much. For what have I to do to judge them that are without? (1 Cor 5:12). 1516. Vade et corripe eum inter te et ipsum solum. Dominus discipulos ad perfectam sollicitudinem et correctionem ducit. Supra V, 23 Dominus dixerat, quod si aliquis offenderet fratrem, quod relinqueret munus ante altare etc., hic autem plus procedit, quia non solum ille qui laesit, sed qui laesus est: unde si peccaverit in te, vade etc.; Ps. CXIX, 7: cum his, qui oderunt pacem, erant pacificus. Et numquid primo remittes? Non; sed primo debes corripere: unde non iubet cuique dimittere, sed poenitenti. 1516. Go, and rebuke him between you and him alone. The Lord leads the disciples to perfect solicitude and correction. Above, the Lord had said that if someone has offended a brother, he should leave his gift before the altar (Matt 5:23). But here he goes further, because not only the one who wounds, but he who is wounded should go: hence if he should offend you, go. With those who hated peace I was peaceable (Ps 119:7). And should you forgive first? No, but first you should correct. Hence he does not order you to forgive everybody, but the penitent. Item dicit corripe, non increpa, vel exaspera: et breviter ostende. Si cognoscit, tunc debes dimittere; unde, instruite eos in spiritu lenitatis, ad Gal. VI, 1. Likewise, he says, rebuke, not upbraid, or irritate; and make it clear briefly. If he acknowledges his sin, then you should forgive him; hence, instruct such a one in the spirit of meekness (Gal 6:1). 1517. Sed numquid peccat qui hanc correctionem dimittit? Augustinus: si non corripis, peior factus es tacendo, quam ille peccando. 1517. But is it a sin to neglect this rebuke? Augustine: if you do not rebuke, you are made worse by keeping silent than that man by sinning. Sed, cum hoc sit verum quod omnes corripere teneantur, diceret aliquis quod solis praelatis convenit ex officio, aliis vero ex caritate. Aliquando Dominus permittit bonos cum malis puniri. Quare? Quia non corripuerunt malos. Tamen dicit Augustinus quod aliquando debemus desistere, si times ne propter correctionem istam non emendentur, sed deteriores reddantur. Item si times ne inducat persecutionem Ecclesiae, non peccas. Si vero desistis, ne laedaris in temporalibus, ne molestia tibi accidat, vel huiusmodi, peccas; Prov. IX, 8: argue sapientem, et diliget te. But, since it is true that all are bound to rebuke those who sin, some would say that it belongs only to prelates by office, but to others in charity. Sometimes the Lord permits the good to be punished with the bad. Why? Because they did not rebuke the bad. Yet Augustine says that sometimes we should leave off, if you fear that they are not improved by this correction, but made worse. Also if you fear lest he bring a persecution on the Church, you do not sin. But if you leave off lest you be injured in temporal things, lest some molestation happen to you, or some such thing, you sin; rebuke a wise man, and he will love you (Prov 9:8). 1518. Corripe eum inter te et ipsum solum. Et quare? Quia ista correctio fit ex caritate; caritas autem est amor Dei et proximi. Si amas, debes salutem eius diligere. 1518. Rebuke him between you and him alone. And why? Because this correction comes from charity, and charity is the love of God and of neighbor. If you love, you should choose that he be saved. Sed in hoc duo sunt attendenda, scilicet conscientia et bona fama. Si vis ergo eum salvare, debes famam suam salvare; hoc autem facies corrigendo inter te et ipsum. Si ante omnes corripis, famam eius tollis: tamen conscientia praeponenda est famae. Tamen frequenter accidit quod quando homo videt publicari peccatum suum, ita fit effrons quod omni peccato se exponit; Ier. II, 20: sub omni ligno frondoso tu prosternebaris, meretrix; Eccli. IV, 25: est confusio peccatum adducens. But in this matter, there are two things one should keep in mind, namely conscience and good reputation. So if you wish to save him, you should save his reputation; and you do this by correcting him between the two of you. If you correct him in front of everyone, you take away his reputation. Nevertheless, conscience is to be placed before reputation. Yet it frequently happens that when a man sees his sin made public, he becomes so bold that he exposes himself to every sin; under every green tree you prostituted yourself (Jer 2:20); for there is a shame that brings sin (Sir 4:25). Sed contra hoc obiicitur quod habetur I Tim. V, 20: peccantem coram omnibus argue. Et hoc est verum si publice delinquatur. Est enim aliquis peccans publice, et tunc publice increpandus est: et aliquis secretus, et tunc secreto est increpandus; et hoc patet, quia dicit Augustinus, quod si te solo sciente peccaverit corripe eum inter te et ipsum solum. But it is objected against this that Timothy says, those who sin reprove before all (1 Tim 5:20). And this is true if the wrong is committed publicly. For there is someone who sins publicly, and then he should be publicly rebuked; and there is someone who sins in secret, and then he should be rebuked in secret. And this is clear, for Augustine says that if you alone know that he has sinned, rebuke him between you and him alone. 1519. Quod si te audierit lucratus es fratrem tuum. Ad quid hoc dicit? Propter tria. Ut scias quo fine debeas corripere: quia si propter teipsum corripis, nihil facis, quia ubi privata est emenda, non est correctio meritoria; sed si propter Deum, tunc valet. Item hoc est ad quod debes intendere, scilicet menti fratris inserere correptionem et doctrinam. Item posset aliquis dicere, quod perdere fratrem suum non esset iustum. Sed si ita esset, non dixisset lucratus es fratrem tuum. Item lucratus es, quia ipse est commembrum tuum: et sicut membrum membro compatitur, sic et tu fratri tuo. Item lucratus, quia tibi ipsi lucraris salutem; Iac. IV, 11: qui iudicat fratrem suum, detrahit legi, et iudicat legem; unde ibid. V, 20: qui converti fecerit peccatorem ab errore viae suae, liberat animam eius a morte, et operit multitudinem peccatorum. 1519. If he hears you, you will gain your brother. To what purpose does he say this? For three things. That you may know what your end should be when you rebuke: for if you rebuke for your own sake, you do nothing, for where something private needs amending, there is no meritorious correction; but if it is for God, then it avails. Also, this is what you should aim at, namely to sow rebuke and teaching in the mind of a brother. Likewise, someone could say that to lose one’s brother would not be just. But if this were so, he would not have said, you will gain your brother. Likewise, you will gain, because he is your co-member: and just as one member suffers with another, so also you suffer with your brother. Also, you will gain, because you gain salvation for yourself; he who judges his brother, detracts the law, and judges the law (Jas 4:11); hence, he who causes a sinner to be converted from the error of his way, will save his soul from death, and will cover a multitude of sins (Jas 5:20). 1520. Si autem te non audierit, adhibe tecum unum vel duos. Hic inducit testimonium adhibe unum vel duos et cetera. Deut. c. XIX, 15: in ore duorum vel trium testium stet omne verbum. 1520. And if he does not hear you, take with you one or two more. Here he brings in a witness: take with you one or two more. In the mouth of two or three witnesses every word will stand (Deut 19:15). Sed hic est quaestio: quare statim non inducit testes? Dicendum quod sic debet mundari conscientia, quod non laedatur fama: unde si primo et per se potest, bene quidem; si non, tunc advocet testes. Et Hieronymus dicit quod unum primo, et post duos. Et quare? Ut sint testes correctionis factae, quia si ulterius procedit, non est tibi imputandum. Hieronymus dicit quod etiam ad aliud, ut scilicet convincat de peccato: quia aliqui sunt ita pertinaces, quod non recognoscunt, ideo debes testes adducere, ut convincas eum de facto. Vel forte iterabit iniuriam. Vel, secundum Augustinum, ad convincendum eum. But here there is a question: why does not one bring in witnesses immediately? One should say that he should cleanse his conscience, lest a reputation be injured. Hence if he can do it first and on his own, well indeed; if not, then let him summon witnesses. And Jerome says that he should bring one at first, and later two. And why? That there may be witnesses of the correction made, because if he proceeds further, it should not be attributed to you. Jerome says that one should do this also for another reason, namely that one may convince the man of his sin: for there are some men so obstinate that they do not acknowledge their sins, so you should bring in witnesses that you may convince him of the deed. Or perhaps he will repeat the injury. Or, according to Augustine, to convince him. Sed contra hoc videtur esse quod Augustinus dicit quod antequam duobus ostendat, debet ostendere praeposito, et hoc est ostendere Ecclesiae. Ergo videtur pervertere ordinem. But against this, it seems that Augustine says that before he reveals it to two witnesses, he should reveal it to the one in charge, and this is to reveal it to the Church. There Augustine seems to subvert the order. Dico quod potest ostendi praelato, vel ordine iudiciario, vel ut personae privatae. Intendit ergo Augustinus quod debet ostendi praeposito primo ut personae privatae, ut tamquam persona privata det operam correctioni. I say that it can be revealed to the prelate, either in the judicial order, or as a private person. So Augustine meant that one should reveal it to the one in charge first as a private person, so that as a private person he may render the service of correction. 1521. Unde dicit si eos non audierit, dic Ecclesiae. Hic ponitur denuntiatio. Et 1521. From there he says, and if he does not hear them, tell the Church. Here the denunciation is set out. And primo denuntiat; first, he denounces; secundo ponitur sententia; second, the sentence is set out; tertio efficacia. third, the efficacy. Secunda ibi si autem Ecclesiam non audierit etc.; tertia ibi amen dico vobis et cetera. The second is at and if he does not hear the Church; the third, at amen I say to you. 1522. Dicit si autem non audierit eos, dic Ecclesiae, idest toti multitudini, ut confundatur, ut qui noluit sine confusione corripi, cum confusione corripiatur. Est enim confusio adducens peccatum, et est confusio adducens gloriam et gratiam, Eccli. IV, 25. Vel Ecclesiae, idest iudicibus, ut corrigatur; Deut. XXI, 18: si aliquis habeat filium contumacem et protervum, qui non audierit patris ac matris imperium, et coercitus audire contempserit, apprehendent eum, et ducent ad seniores civitatis illius, et ad portam iudicii et cetera. 1522. He says, and if he does not hear them: tell the Church, i.e., the whole multitude, that he may be confounded, so that he who would not be rebuked without shame, may be rebuked with shame. For there is a shame that brings sin, and there is a shame that brings glory and grace (Sir 4:25). Or the Church, i.e., to the judges, that he may be corrected; if a man have a stubborn and unruly son, who will not hear the commandments of his father or mother, and being corrected, slights obedience: they shall take him and bring him to the ancients of his city, and to the gate of judgment (Deut 21:18–19).