nobis debita nostra. Quo fit, ut justi ipsi eo magis se obligatos ad ambulandum in via justitiæ sentire debeant, quo liberati jam a peccato, servi autem facti Deo, sobrie, juste et pie viventes proficere possint per Christum Iesum, per quem accessum habuerunt in gratiam istam. Deus namque sua gratia semel justificatos non deserit, nisi ab eis prius deseratur. Itaque nemo sibi in sola fide blandiri debet, putans fide sola se heredem esse constitutum, hereditatemque consecuturum, etiam si Christo non compatiatur, ut et conglorificetur. Nam et Christus ipse, ut inquit apostolus, cum esset filius Dei, didicit ex iis, quæ passus est, obedientiam, et consummatus factus est omnibus obtemperantibus sibi causa salutis æternæ. Propterea apostolus ipse monet justificatos, dicens: Nescitis, quod ii, qui in stadio currunt, omnes quidem currunt, sed unus accipit bravium? Sic currite, ut comprehendatis. Ego igitur sic curro, non quasi in incertum, sic pugno, non quasi aërem verberans, sed castigo corpus meum, et in servitutem redigo, ne forte, be just. For that cry of the just, Forgive us our trespasses, is both humble and true. And for this cause, the just themselves ought to feel themselves the more obliged to walk in the way of justice, in that, being already freed from sins, but made servants of God, [152] they are able, living soberly, justly, and godly, [153] to proceed onwards through Jesus Christ, by whom they have had access unto this grace. [154] For God forsakes not those who have been once justified by his grace, unless he be first forsaken by them. Wherefore, no one ought to flatter himself up with faith alone, fancying that by faith alone he is made an heir, and will obtain the inheritance, even though he suffer not with Christ, that so he may be also glorified with him. [155] For even Christ himself, as the Apostle saith, Whereas he was the son of God, learned obedience by the things which he suffered, and being consummated, he became, to all who obey him, the cause of eternal salvation. [156] For which cause the same Apostle admonishes the justified, saying: Know you not that they that run in the race, all run indeed, but one receiveth the prize? So run that you may obtain. I therefore so
cum aliis prædicaverim, ipse reprobus efficiar. Item princeps apostolorum Petrus: Satagite, ut per bona opera certam vestram vocationem et electionem faciatis. Hæc enim facientes, non peccabitis aliquando. Unde constat eos orthodoxæ religionis doctrinæ adversari, qui dicunt, justum in omni bono opere saltem venialiter peccare, aut, quod intolerabilius est, poenas æternas mereri, atque etiam eos, qui statuunt, in omnibus operibus justos peccare, si in illis suam ipsorum socordiam excitando, et sese ad currendum in stadio cohortando, cum hoc, ut in primis glorificetur Deus, mercedem quoque intuentur æternam; cum scriptum sit: Inclinavi cor meum ad faciendas justificationes tuas propter retributionem; et de Mose dicat apostolus, quod respiciebat in remunerationem. run, not as at an uncertainty: I so fight, not as one beating the air, but I chastise my body, and bring it into subjection; lest, perhaps, when I have preached to others, I myself should become a cast-away. [157] So also the prince of the Apostles, Peter: Labor the more that by good works you may make sure your calling and election. For doing those things, you shall not sin at any time. [158] From which it is plain, that those are opposed to the orthodox doctrine of religion, who assert that the just man sins, venially at least, in every good work; or, which is yet more insupportable, that he merits eternal punishments; as also those who state, that the just sin in all their works, if, in those works, they, together with this aim principally that God may be glorified, have in view also the eternal reward, in order to excite their sloth, and to encourage themselves to run in the course: whereas it is writen, I have inclined my heart to do all thy justifications for the reward: [159] and, concerning Moses, the Apostle saith, that he looked unto the reward. [160]
Caput XII. Chapter XII. Prædestinationis temerariam præsumptionem cavendam esse. That a rash presumptuousness in the matter of Predestination is to be avoided. Nemo quoque, quamdiu in hoc mortalitate vivitur, de arcano divinæ prædestinationis mysterio usque adeo præsumere debet, ut certo statuat, se omnino esse in numero prædestinatorum, quasi verum esset, quod justificatus aut amplius peccare non possit, aut, si peccaverit, certam sibi resipiscentiam promittere debeat. Nam, nisi ex speciali revelatione, sciri non potest, quos Deus sibi elegerit. No one, moreover, so long as he is in this mortal life, ought so far to presume as regards the secret mystery of divine predestination, as to determine for certain that he is assuredly in the number of the predestinate; as if it were true, that he that is justified, either can not sin any more, or, if he do sin, that he ought to promise himself an assured repentance; for except by special revelation, it can not be known whom God hath chosen unto himself. Caput XIII. Chapter XIII. De perseverantiæ munere. On the gift of Perseverance. Similiter de perseverantiæ munere, de quo scriptum est: Qui perseveraverit usque in finem, hic salvus erit; quod quidem aliunde haberi non potest, nisi ab eo, qui potens est eum, qui stat, statuere, ut perseveranter stet, et eum, qui cadit, restituere: nemo sibi certi aliquid absoluta certitudine polliceatur, tametsi in Dei auxilio firmissimam spem collocare et reponere omnes debent. Deus enim, nisi ipsi illius gratiæ defuerint, sicut coepit opus bonum, ita perficiet, operans So also as regards the gift of perseverance, of which it is written, He that shall persevere to the end, he shall be saved; [161] --which gift can not be derived from any other but Him, who is able to establish him who standeth [162] that he stand perseveringly, and to restore him who falleth:--let no one herein promise himself any thing as certain with an absolute certainty; though all ought to place and repose a most firm hope in God's help. For God, unless men be themselves wanting in his grace, as he has begun the
velle et perficere. Verumtamen, qui se existimant stare, videant ne cadant et cum timore, ac tremore salutem suam operentur in laboribus, in vigiliis, in eleemosynis, in orationibus et oblationibus, in jejuniis et castitate; formidare enim debent, scientes quod in spem gloriæ, et nondum in gloriam renati sunt, de pugna, quæ superest cum carne, cum mundo, cum diabolo; in qua victores esse non possunt, nisi cum Dei gratia apostolo obtemperent, dicenti: Debitores sumus non carni, ut secundum carnem vivamus; si enim secundum carnem vixeritis, moriemini; si autem spiritu facta carnis mortificaveritis, vivetis. good work, so will he perfect it, working (in them) to will and to accomplish. [163] Nevertheless, let those who think themselves to stand, take heed lest they fall, [164] and, with fear and trembling work out their salvation, [165] in labors, in watchings, in almsdeeds, in prayers and oblations, in fastings and chastity: for, knowing that they are born again unto a hope of glory, [166] but not as yet unto glory, they ought to fear for the combat which yet remains with the flesh, with the world, with the devil, wherein they can not be victorious, unless they be with God's grace, obedient to the Apostle, who says: We are debtors, not to the flesh, to live according to the flesh; for if you live according to the flesh, you shall die; but if by the spirit you mortify the deeds of the flesh, you shall live. [167] Caput XIV. Chapter XIV. De lapsis, et eorum reparatione. On the fallen, and their restoration. Qui vero ab accepta justificationis gratia per peccatum exciderunt, rursus justificari poterunt, cum, excitante Deo, per poenitentiæ sacramentum merito Christi amissam gratiam recuperare procuraverint; hic enim justificationis modus est lapsi As regards those who, by sin, have fallen from the received grace of Justification, they may be again justified, when, God exciting them, through the sacrament of Penance they shall have attained to the recovery, by the merit of Christ, of the grace lost: for this manner of
reparatio, quam secundam post naufragium deperditæ gratiæ tabulam sancti patres apte nucuparunt; etenim pro iis, qui post baptismum in peccata labuntur, Christus Iesus sacramentum instituit poenitentiæ, cum dixit: Accipite Spiritum Sanctum: quorum remiseritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt. Unde docendum est, Christiani hominis poenitentiam post lapsum multo aliam esse a baptismali, eaque contineri non modo cessationem a peccatis, et eorum detestationem, aut cor contritum et humiliatum, verum etiam eorundem sacramentalem confessionem saltem in voto et suo tempore faciendam, et sacerdotalem absolutionem; itemque satisfactionem per jejunia, eleemosynas, orationes et alia pia spiritualis vitæ exercitia; non quidem pro poena æterna, quæ vel sacramento, vel sacramenti voto una cum culpa remittitur; sed pro poena temporali, quæ, ut sacræ litteræ docent, non tota semper, ut in baptismo fit, dimittitur illis, qui gratiæ Dei, quam acceperunt, ingrati, Spiritum Sanctum, contristaverunt, et templum Dei violare non sunt veriti. De qua Justification is of the fallen the reparation: which the holy Fathers have aptly called a second plank after the shipwreck of grace lost. For, on behalf of those who fall into sins after baptism, Christ Jesus instituted the sacrament of Penance, when he said, Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained. [168] Whence it is to be taught, that the penitence of a Christian, after his fall, is very different from that at (his) baptism; and that therein are included not only a cessation from sins, and a detestation thereof, or, a contrite and humble heart, [169] but also the sacramental confession of the said sins,--at least in desire, and to be made in its season,--and sacerdotal absolution; and likewise satisfaction by fasts, alms, prayers, and the other pious exercises of a spiritual life; not indeed for the eternal punishment,--which is, together with the guilt, remitted, either by the sacrament, or by the desire of the sacrament,--but for the temporal punishment, which, as the sacred writings teach, is not always wholly remitted, as is done in baptism, to those who, ungrateful to the grace of God which they have received,
poenitentia scriptum est: Memor esto, unde excideris, age poenitentiam, et prima opera fac. Et iterum: quæ secundum Deum tristitia est, poenitentiam in salutem stabilem operatur. Et rursus: Poenitentiam agite, et facite fructus dignos poenitentiæ. have grieved the Holy Spirit, [170] and have not feared to violate the temple of God. [171] Concerning which penitence it is written: Be mindful whence thou art fallen; do penance, and do the first works. [172] And again: The sorrow that is according to God worketh penance steadfast unto salvation. [173] And again: Do penance, and bring forth fruits worthy of penance. [174] Caput XV. Chapter XV. Quolibet mortali peccato amitti gratiam sed non fidem. That, by every mortal sin, grace is lost, but not faith. Adversus etiam hominum quorundam callida ingenia, qui per dulces sermones et benedictiones seducunt corda innocentium, asserendum est, non modo infidelitate, per quam et ipsa fides amittitur, sed etiam quocumque alio mortali peccato, quamvis non amittatur fides, acceptam justificationis gratiam amitti; divinæ legis doctrinam defendendo, quæ a regno Dei non solum infideles excludit, sed et fideles quoque, fornicarios, adulteros, molles, masculorum concubitores, fures, avaros, ebriosos, maledicos, rapaces, ceterosque omnes, qui letalia committunt peccata, a quibus cum divinæ gratiæ In opposition also to the subtle wits of certain men, who, by pleasing speeches and good words, seduce the hearts, of the innocent, [175] it is to be maintained, that the received grace of Justification is lost, not only by infidelity whereby even faith itself is lost, but also by any other mortal sin whatever, though faith be not lost; thus defending the doctrine of the divine law, which excludes from the kingdom of God not only the unbelieving, but the faithful also [who are] fornicators, adulterers, effeminate, liers with mankind, thieves, covetous, drunkards, railers, extortioners, [176] and all others who commit deadly sins; from which, with the