Chapter XI.

38. The sevenfold number of these petitions also seems to me to correspond to that sevenfold number out of which the whole sermon before us has had its rise.336    Lange draws a comparison between the petitions and the Beatitudes similar to that which follows. For if it is the fear of God through which the poor in spirit are blessed, inasmuch as theirs is the kingdom of heaven; let us ask that the name of God may be hallowed among men through that “fear which is clean, enduring for ever.”337    Ps. xix. 9. If it is piety through which the meek are blessed, inasmuch as they shall inherit the earth; let us ask that His kingdom may come, whether it be over ourselves, that we may become meek, and not resist Him, or whether it be from heaven to earth in the splendour of the Lord’s advent, in which we shall rejoice, and shall be praised, when He says, “Come, ye blessed of my Father, inherit338    Accipite; Vulgate, possidete. the kingdom prepared for you from the foundation339    Origine, Vulgate, constitutione. of the world.”340    Matt. xxv. 34. For “in the Lord,” says the prophet, “shall my soul be praised; the meek shall hear thereof, and be glad.”341    Ps. xxxiv. 2. If it is knowledge through which those who mourn are blessed, inasmuch as they shall be comforted; let us pray that His will may be done as in heaven so in earth, because when the body, which is as it were the earth, shall agree in a final and complete peace with the soul, which is as it were heaven, we shall not mourn: for there is no other mourning belonging to this present time, except when these contend against each other, and compel us to say, “I see another law in my members, warring against the law of my mind;” and to testify our grief with tearful voice, “O wretched342    Miser; Vulgate, infelix. man that I am! who shall deliver me from the body of this death?”343    Rom. vii. 23, 24. If it is fortitude through which those are blessed who hunger and thirst after righteousness, inasmuch as they shall be filled; let us pray that our daily bread may be given to us to-day, by which, supported and sustained, we may be able to reach that most abundant fulness. If it is prudence through which the merciful are blessed, inasmuch as they shall obtain mercy; let us forgive their debts to our debtors, and let us pray that ours may be forgiven to us. If it is understanding through which the pure in heart are blessed, inasmuch as they shall see God; let us pray not to be led into temptation, lest we should have a double heart, in not seeking after a single good, to which we may refer all our actings, but at the same time pursuing things temporal and earthly. For temptations arising from those things which seem to men burdensome and calamitous, have no power over us, if those other temptations have no power which befall us through the enticements of such things as men count good and cause for rejoicing. If it is wisdom through which the peacemakers are blessed, inasmuch as they shall be called the children of God;344    Matt. v. 3–9. let us pray that we may be freed from evil, for that very freedom will make us free, i.e. sons of God, so that we may cry in the spirit of adoption, “Abba, Father.”345    Rom. viii. 15 and Gal. iv. 6.

39. Nor are we indeed carelessly to pass by the circumstance, that of all those sentences in which the Lord has taught us to pray, He has judged that that one is chiefly to be commended which has reference to the forgiveness of sins: in which He would have us to be merciful, because it is the only wisdom for escaping misery. For in no other sentence do we pray in such a way that we, as it were, enter into a compact with God: for we say, “Forgive us, as we also forgive.” And if we lie in that compact, the whole prayer is fruitless. For He speaks thus: “For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.”

CAPUT XI.---38. Videtur etiam mihi septenarius iste numerus harum petitionum congruere illi septenario numero, ex quo totus iste sermo manavit. Si enim timor Dei est quo beati sunt pauperes spiritu, quoniam ipsorum est regnum coelorum; petamus ut sanctificetur in hominibus nomen Dei, timore casto permanente in saecula saeculorum (Psal. XVIII, 10). Si pietas est qua beati sunt mites, quoniam ipsi haereditate possidebunt terram; petamus ut veniat regnum ejus, sive in nos ipsos, ut mitescamus, nec ei resistamus; sive de coelo in terras in claritate adventus Domini, quo nos gaudebimus, et laudabimur , dicente illo, Venite, benedicti Patris mei, accipite regnum quod vobis paratum est ab origine mundi (Matth. XXV, 34). In Domino enim, inquit propheta, laudabitur anima mea; audiant mites, et jucundentur (Psal. XXXIII, 2). Si scientia est qua beati sunt qui lugent, quoniam ipsi consolabuntur; oremus ut fiat voluntas ejus sicut in coelo et in terra, quia cum corpus tanquam terra, spiritui tanquam coelo, summa et tota pace consenserit, non lugebimus: nam nullus alius hujus temporis luctus est, nisi cum adversum se ista confligunt, et cogunt nos dicere, Video aliam legem in membris meis, repugnantem legi mentis meae; et luctum nostrum lacrymosa voce testari, Miser ego homo, quis me liberabit de corpore mortis ejus (Rom. VII, 23, 24)? Si fortitudo est qua beati sunt qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur; oremus ut panis noster quotidianus detur nobis hodie, quo fulti atque sustentati, ad plenissimam illam saturitatem venire possimus. Si consilium est quo beati sunt misericordes, quoniam ipsorum miserebitur; dimittamus debita debitoribus nostris, et oremus ut nobis nostra dimittantur. Si intellectus est quo beati sunt mundi corde, quoniam ipsi Deum videbunt; oremus non induci in tentationem, ne habeamus duplex cor, non appetendo simplex bonum, quo referamus omnia quae operamur, sed simul temporalia et terrena sectando. Tentationes enim de his rebus quae graves et calamitosae videntur hominibus, non in nos valent, si non valeant illae quae blanditiis earum rerum accidunt, quas homines bonas et laetandas putant. Si sapientia est qua beati sunt pacifici, quoniam ipsi filii Dei vocabuntur (Matth. V, 3-9); oremus ut liberemur a malo: ipsa enim liberatio liberos nos faciet, id est filios Dei, ut spiritu adoptionis clamemus, Abba, 1287Pater (Rom. VIII, 15, et Galat. IV, 6).

39. Sane non negligenter praetereundum est quod ex omnibus iis sententiis, quibus nos orare Dominus praecepit, eam potissimum commendandam esse judicavit, quae pertinet ad dimissionem peccatorum: in qua nos misericordes esse voluit, quod unum est consilium miserias evadendi. In nulla enim alia sententia sic oramus, ut quasi paciscamur cum Deo: dicimus enim, Dimitte nobis sicut et nos dimittimus. In qua pactione si mentimur, totius orationis nullus est fructus. Sic enim dicit: Si enim dimiseritis hominibus delicta eorum, dimittet et vobis Pater vester qui in coelis est. Si autem non dimiseritis hominibus, neque Pater vester dimittet vobis peccata vestra.