§23Adiunxit plane et addidit legem certa nos condicione et sponaione constringens, ut sic nobis dimitti debita postulemus secundum quod et ipsi debitoribus nostris dimittimus, scientes inpetrari non posse quod pro peccatis petimus, nisi et ipsi circa peccatores nostros paria fecerimus.
Indeed, He plainly joined and added a law, binding us with a certain condition and promise, that we should thus pray for our debts to be forgiven us according as we ourselves also forgive our debtors, knowing that what we ask for our sins cannot be obtained unless we ourselves have done the same toward those who sin against us.
idcirco et alio in loco dicit: in qua mensura mensi fueritis, in ea remetietur uobis et qui seruus post dimissum sibi a domino omne debitum conseruo suo noluit ipse dimittere in carcerem religatur.
Therefore also He says in another place: "With what measure ye mete, it shall be measured to you again." And that servant who, after all his debt was forgiven him by his lord, would not himself forgive his fellow servant, is bound in prison; because he would not show indulgence to his fellow servant, he lost what had been indulged to him by his Lord.
quia indulgere conseruo noluit, quod sibi a Domino indultum fuerat amisit. quae adhuc fortius Christus in praeceptis suis maiore censurae suae uigore proponit.
Which things Christ proposes still more strongly in His precepts with a greater vigor of His censure.
cum steteritis, inquit, ad orationem, remittite si quid habetis aduersus aliquem, ut et pater uester qui in caelis est remittat peccata uobis.
"When ye stand," He says, "to pray, forgive if ye have aught against any, that your Father also which is in heaven may forgive you your sins.
si autem uos non remiseritis, neque pater uester qui in caelis est remittet uobis peccata uestra. excusatio tibi nulla in die iudicii superest, cum secundum tuam sententiam iudiceris et quod feceris hoc et ipse patiaris.
But if ye do not forgive, neither will your Father which is in heaven forgive you your sins." No excuse remains for thee in the day of judgment, since thou shalt be judged according to thine own sentence, and what thou hast done, this thou thyself also shalt suffer.
pacificos enim et concordes adque unanimes esse in domo sua Deus praecepit et quales nos fecit secunda natiuitate tales uult renatos perseuerare, ut qui filii Dei sumus in Dei pace maneamus, et quibus spiritus unus est unus sit et animus et sensus.
For God commanded that we should be peacemakers and harmonious and of one mind in His house, and such as He made us by the second birth, such He wishes us, having been reborn, to persevere; so that we who are sons of God may remain in the peace of God, and those who have one spirit may also have one mind and feeling.
sic nec sacrificium Deus recipit dissidentis et ab altari reuertentem prius fratri reconciliari iubet, ut pacificis precibus et Deus possit esse pacatus.
Thus God does not even receive the sacrifice of one who is discordant, and He commands him who is returning from the altar to be first reconciled to his brother, so that God also may be appeased by peaceful prayers.
sacrificium Deo maius est pax nostra et fraterna concordia et de unitate Patris et Filii et Spiritus sancti plebs adunata.
Our peace and brotherly concord is a greater sacrifice to God, and a people united from the unity of the Father, and of the Son, and of the Holy Spirit.
§24Neque enim in sacrificiis quae Abel et Cain primi optulerunt munera eorum Deus, sed corda intuebatur, ut ille placeret in munere qui placebat in corde.
For neither in the sacrifices which Abel and Cain first offered did God look upon their gifts, but upon their hearts, so that he should please Him in his gift who pleased Him in his heart.
Abel pacificus et iustus, dum Deo sacrificat innocenter, docuit et ceteros, quando ad altare munus offerunt, sic uenire cum Dei timore, cum simplici corda, cum lege iustitiae, cum concordiae pace.
Abel, peaceful and righteous, while sacrificing innocently to God, taught others also, when they offer a gift at the altar, to come thus with the fear of God, with a simple heart, with the law of righteousness, with the peace of concord.
merito ille dum in sacrificio Dei talis est, ipse postmodum sacrificium Deo factus est, ut martyrium primus ostendens initiaret sanguinis sui gloria dominicam passionem qui et iustitiam Domini habuerat et pacem.
Deservedly he, while being such in his sacrifice to God, was himself afterwards made a sacrifice to God, so that, showing martyrdom first, he might initiate the Lord's passion by the glory of his blood, he who had possessed both the righteousness and the peace of the Lord.
tales denique a Domino coronantur, tales in die iudicii cum Domino uindicabuntur.
Such, finally, are crowned by the Lord, such in the day of judgment will be avenged with the Lord.
ceterum discordans et dissidens et pacem cum fratribus non habens, secundum quod beatus apostolus et scriptura sancta testatur, nec si pro nomine occisus fuerit, crimen dissensionis fraternae poterit euadere, quia sicut scriptum est qui fratrem suum odit homicida est, nec ad regnum [caelorum] peruenit aut cum Deo uiuit homicida.
But he who is discordant and dissenting, and has not peace with his brethren, according to what the blessed apostle and Holy Scripture testify, even if he should be slain for the name, will not be able to escape the crime of brotherly dissension; because, as it is written, "he who hateth his brother is a murderer," and a murderer does not arrive at the kingdom [of heaven] or live with God.
non potest esse cum Christo qui imitator Iudae maluit esse quam Christi.
He cannot be with Christ who preferred to be an imitator of Judas rather than of Christ.
quale delictum est quod nec baptismo sanguinis potest ablui, quale crimen est quod martyrio non potest expiari!
What a great offense is that which cannot be washed away even by the baptism of blood! What a great crime is that which cannot be expiated even by martyrdom!
§25Qlnd quoque necessarie monet Dominus ut in oratione dicamus: et ne patiaris nos induci in temptationem. qua in parte ostenditur nihil contra nos aduersarium posse, nisi Deus ante permiserit, ut omnis timor noster et deuotio adque obseruatio ad Deum conuertatur, quando in temptationibus nihil malo liceat, nisi potestas inde tribuatur.
The Lord also of necessity admonishes us to say in prayer: "And suffer us not to be led into temptation." In which part it is shown that the adversary can do nothing against us, unless God should first permit it, so that all our fear and devotion and observation may be turned to God, since in temptations nothing is allowed to the evil one unless power be given him from thence.
probat scriptura quae dicit: uenit Nabuchodonosor rex Babyloniae in Hierusalem et expugnabat eam, et dedit eam Dominus in manu eius.
Scripture proves this when it says: "Nebuchadnezzar king of Babylon came to Jerusalem and besieged it, and the Lord delivered it into his hand." But power is given to the evil one against us according to our sins, as it is written: "Who gave Jacob for a spoil, and Israel to the robbers?
datur autem potestas aduersum nos malo secundum nostra peccata, sicut scriptum est: quis dedit in direptionem Iacob et Israel eis qui praedabantur illum? nonne Deus cui peccauerunt et nolebant in uiis eius ambulare neque audire legem eius, et superduxit super eos iram animationis suae? et iterum Salomone peccante et a praeceptis adque a uiis Domini recedente positum est: et excitauit Dominus Satanan ipsi Salomoni.
Was it not God against whom they sinned, and would not walk in His ways, neither hear His law? And He poured upon them the fury of His anger." And again, when Solomon sinned and departed from the precepts and ways of the Lord, it is written: "And the Lord stirred up Satan against Solomon himself."