§19Nam et Moyses pro peccatis populi petit nec tamen peccantibus ueniam cum petisset accepit.
For even Moses asked for the sins of the people, and yet did not receive pardon for the sinners when he had asked.
precor, ait, Domine, deliquit populus hic delictum grande: et nunc si dimittis eis delictum, dimitte: sin autem, dele me de libro quem scripsisti. et dixit Dominus ad Moysen: si qui deliquit ante me, deleam eum de libro meo. ille amicus Dei, ille facie ad faciem locutus saepe cum Domino quod petit inpetrare non potuit nec Dei indignantis offensam sua deprecatione placauit.
"I pray, O Lord," he said, "this people has committed a great sin; and now if You forgive them their sin, forgive; but if not, blot me out of the book which You have written." And the Lord said to Moses: "If anyone has sinned before Me, I will blot him out of My book." That friend of God, he who had often spoken face to face with the Lord, could not obtain what he asked, nor did he by his own entreaty appease the anger of the indignant God.
Hieremiam Deus laudat et praedicat dicens: priusquam te formarem in utero, noui te, et priusquam exires de uulua, sanctificaui te et prophetam in gentes posui te, et eidem pro peccatis populi deprecanti frequenter et oranti noli, inquit, orare pro populo hoc et noli postulare pro eis in prece et oratione, quia non exaudiam in tempore quo inuocabunt me, in tempore adflictationis suae. quid uero iustius Noe, qui cum repleta esset terra peccatis, solus inuentus est iustus in terris? quid gloriosius Danihele? quid ad facienda martyria in fidei firmitate robustius, in Dei dignatione felicius, qui totiens et cum confligeret uicit et cum uinceret superuixit? quid Iob in operibus promptius, in temptationibus fortius, in dolore patientius, in timore summissius, in fide uerius? nec hi tamen si rogarent, concessurum se Deus dixit.
God praises and proclaims Jeremiah, saying: "Before I formed thee in the belly I knew thee, and before thou camest forth out of the womb I sanctified thee, and I appointed thee a prophet unto the nations," and to the same person, when he frequently entreated and prayed for the sins of the people, He said: "Pray not thou for this people, neither lift up cry nor prayer for them, because I will not hear them in the time wherein they shall call upon Me, in the time of their affliction." Indeed, what was more just than Noah, who, when the earth was filled with sins, was alone found just upon the earth? What was more glorious than Daniel? What was stronger for undergoing martyrdoms in steadfastness of faith, or happier in the favor of God, than he who so many times both conquered when he conflicted and survived when he conquered? What was more prompt in works, stronger in temptations, more patient in pain, more submissive in fear, or truer in faith than Job? And yet God said that, even if these should ask, He would not grant it.
cum propheta Ezechiel pro delicto populi deprecaretur, terra, inquit, quaecumque peccauerit mihi ut delinquat delictum, extendam manum meam super eam et obteram stabilimentum panis et inmittam in eam famem et auferam ab ea hominem et pecora.
When the prophet Ezekiel entreated for the sin of the people, He said: "The land, whatsoever shall sin against Me so as to commit a trespass, I will stretch out My hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off from it man and beast.
et si fuerint tres uiri hi in medio eius Noe et Danihel et Iob, non liberabunt filios neque filias, ipsi soli salui erunt. adeo non omne quod petitur in praeiudicio petentis sed in dantis arbitrio est, nec quicquam sibi usurpat et uindicat humana sententia, nisi adnuat et censura diuina.
And if these three men, Noah, Daniel, and Job, shall be in the midst thereof, they shall deliver neither sons nor daughters, but they themselves alone shall be saved." So true is it that not everything which is asked is at the prejudgment of the petitioner, but is in the will of the giver; nor does human judgment usurp and claim anything for itself, unless the divine censure assents.
§20In euangelio Dominus loquitur dicens: qui confessus me fuerit coram hominibus, et ego confitebor eum coram patre meo qui est in caelis: qui autem me negauerit, et ego negabo eum. si negantem non negat, nec confitentem confitetur.
In the Gospel the Lord speaks, saying: "Whosoever shall confess Me before men, I also will confess him before My Father who is in heaven; but whosoever shall deny Me, I also will deny him." If He does not deny him who denies Him, neither does He confess him who confesses Him.
non potest euangelium in parte consistere et in parte nutare.
The Gospel cannot stand in part and waver in part.
aut utrumque oportet ualeat aut utrumque uim amittat amittat.
Either both must be valid, or both must lose their force.
si negantes rei criminis non erunt, nec confitentes praemium uirtutis accipiunt.
If those who deny shall not be guilty of the crime, neither do those who confess receive the reward of virtue.
porro si fides quae uicerit coronatur, necesse est et uicta perfidia puniatur.
Furthermore, if the faith which has conquered is crowned, it is necessary that the conquered faithlessness also be punished.
ita martyres aut nihil possunt, si euangelium solui potest, aut si euangelium solui non potest, contra euangelium facere non possunt qui de euangelio martyres fiunt.
Thus the martyrs either can do nothing, if the Gospel can be broken, or if the Gospel cannot be broken, they who become martyrs from the Gospel cannot act against the Gospel.
nemo, fratres dilectissimi, nemo infamet martyrum dignitatem, nemo eorum glorias destruat et coronas.
Let no one, most beloved brethren, let no one defame the dignity of the martyrs, let no one destroy their glories and crowns.
manet incorruptae fidei robur incolume, nec dicere aliquid aut facere contra Christum potest cuius et spes et fides et uirtus et gloria omnis in Christo est: ut ab episcopis contra mandatum Dei fiat, auctores esse non possunt qui ipsi Dei mandata fecerunt.
The strength of uncorrupted faith remains unimpaired, nor can he speak or do anything against Christ whose hope and faith, and strength and glory, is entirely in Christ. They who themselves have kept the commandments of God cannot be the authors of having things done by bishops against the commandment of God.
an quisquam maior Deo aut diuina bonitate clementior qui aut infectum uelit quod passus est Deus fieri aut quasi illi minus potestatis ad protegendam ecclesiam suam fuerit, auxilio nos suo putet posse seruari?
Or is anyone greater than God, or more merciful than divine goodness, who would either wish that which God has permitted to be made undone, or, as if He had had less power to protect His church, think that we can be saved by his own help?