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been divinely revealed and promised; and that, above all, namely, that the wicked is justified by God through His grace, by the redemption which is in Jesus Christ: and while they are sensible that they are sinners, are raised from the consideration of the fear of God, by which they are profitably alarmed, into hope, by turning themselves to consider the mercy of God; believing that He is favourable to them for the sake of Christ : they then begin to love Him who is the source of all righteousness; and on that account are set against sin by a kind of hatred and detestation, that is, by that repentance which must be exercised before baptism. Lastly, while they resolve to undertake baptism, to begin a new life, and to keep the Divine commandments. Concerning this disposition it is written, “Every one that cometh unto God must believe that He is, and that He is a rewarder of them who diligently

sunt; atque illud in primis, a Deo justificari impium per gratiam ejus per redemptionem, quæ est in Christo Jesu : et dum peccatores se esse intelligentes, a divinæ justitiæ timore, quo utiliter concutiuntur, ad considerandam Dei misericordiam se convertendo in spem eriguntur, fidentes Deum sibi propter Christum propitium fore ; illumque, tamquam omnis justitiæ fontem, diligere incipiunt; ac propterea moventur adversus peccata per odium aliquod, et detestationem, hoc est, per eam pænitentiam, quam ante baptismum agi oportet : denique dum proponunt suscipere baptismum, inchoare novam vitam et servare divina mandata. De hac dispositione scriptum est, “ Accedentem ad Deum oportet credere, quia est, et quod inquirentibus se remunerator sit:" et, “Con

seek Him;" and, “Son, be of good cheer, thy sins are forgiven thee,” and “The fear of the Lord driveth away sin,” and “Repent, and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost :” and, “Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you,” and “Prepare your hearts to the Lord.”

fide fili, remittuntur tibi peccata tua :" et, “ Timor Domini expellit peccatum :" et, “Pænitentiam agite, et baptizetur unusquisque vestrum in nomine Jesu Christi, in remissionem peccatorum vestrorum, et accipietis donum Spiritus Sancti :" et, “ Euntes ergo, docete omnes gentes, baptizantes eos in nomine Patris, et Filii, et Spiritus Sancti ; docentes eos servare quæcumque mandavi vobis," denique, “ Præparate corda vestra Domino."

CHAPTER VII. — What is the Justification of the

Wicked, and what is the cause of it.

This disposition or preparation is followed by justification itself, which is not only the remission of sins, but also sanctification, and renewing of the inner man by the voluntary reception of grace, and

Caput VII.Quid sit Justificatio Impii, et quæ ejus causa.

Hanc dispositionem, seu præparationem justificatio ipsa consequitur, quæ non est sola peccatorum remissio, sed et sanctificatio, et renovatio interioris hominis per voluntariam susceptionem

the gifts; whence a just man is made of an unjust, an enemy turned to a friend, that he may be an heir according to the hope of eternal life. The causes of this justification are; 1, The final cause, which is the glory of God and of Christ, and life eternal; 2, The efficient cause, a merciful God, who gratuitously cleanses and sanctifies the man, signing and anointing him with the spirit of promise, which is the earnest of our inheritance; 3, The meritorious cause, His most beloved and only-begotten Son, our Lord Jesus Christ, who, when we were enemies, of His great love wherewith He loved us, by His most holy passion on the cross of wood, deserved justification for us, ånd hath made satisfaction to God the Father for us; 4, The instrumental cause, the sacrament of baptism, which is the sacrament of faith, without which no one ever attained to justification : lastly, the one formal cause, the righteousness of

gratiæ, et donorum; unde homo ex injusto fit justus, et ex inimico amicus, ut sit hæres secundum spem vitæ æternæ. Hujus justificationis causæ sunt, finalis quidem, gloria Dei et Christi, ac vita æterna ; efficiens vero, misericors Deus, qui gratuito abluit, et sanctificat, signans, et ungens Spiritu promissionis sancto, qui est pignus hæreditatis nostræ; meritoria autem, dilectissimus unigenitus suus, Dominus noster Jesus Christus, qui, cum essemus inimici, propter nimiam charitatem qua dilexit nos, sua sanctissima passione in ligno crucis nobis justificationem meruit, et pro nobis Deo Patri satisfecit: instrumentalis item, sacramentum baptismi, quod est sacramentum fidei, sine qua nulli umquam contigit justificatio : demum, unica formalis causa

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God; not that whereby He Himself is righteous, but that whereby He maketh us so; with which being endued by Him, we are renewed in the spirit of our mind, and not only accounted, but are truly called and are righteous; receiving in ourselves righteousness, according to the measure which the Holy Spirit distributeth to every one, as He will, and according to each man's own disposition and cooperation. For, although no man can be righteous; unless the merits of the passion of our Lord Jesus Christ are communicated to him; this, nevertheless, takes place in this justification of the wicked, while, by the merit of that same holy passion, the love of God is shed abroad by the Holy Spirit in the hearts of those who are justified, and is inherent in them. Whence a man in justification receives together with the remission of sins, through Jesus Christ, in whom he is engrafted, all these things, namely, faith, hope,

est justitia Dei; non qua ipse justus est, sed qua nos justos facit ; qua videlicet ab eo donati, renovamur spiritu mentis nostræ, et non modo reputamur, sed vere justi nominamur, et sumus; justitiam in nobis recipientes, unusquisque suam secundam mensuram, quam Spiritus Sanctus partitur singulis, prout vult, et secundum propriam cujusque dispositionem, et cooperationem. Quamquam enim nemo possit esse justus, nisi cui merita passionis Domini nostri Jesu Christi communicantur ; id tamen in hac impii justificatione fit, dum ejusdem sanctissimæ passionis merito per Spiritum Sanctum charitas Dei diffunditur in cordibus eorum, qui justificantur, atque ipsis inhæret. Unde in ipsa justificatione cum remissione peccatorum hæc omnia simul infusa accipit homo per Jesum Christum, cui inseritur, fidem, spem, et charitatem. Nam

and charity. For faith, unless hope and charity be added to it, neither unites a man perfectly with Christ, nor makes him a living member of His body. Wherefore it is most truly said, that “faith without works is dead,” and of no avail; and that “In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith, which worketh by love.” This faith the catechumens beg of the Church, before baptism, (according to apostolic tradition,) when they ask for the faith which conferreth eternal life : but faith, without hope and charity, cannot confer this; therefore they immediately hear the word of Christ, “If thou wouldest enter into eternal life, keep the commandments.” They then, receiving true and Christian righteousness, immediately that they are born again, are commanded to keep it pure and undefiled, as that first garment wherewith they have been enriched by Christ, in lieu of that which Adam by his disobedience lost for himself and us;

fides, nisi ad eam spes accedat, et charitas, neque unit perfecte cum Christo, neque corporis ejus vivum membrum efficit : qua ratione verissime dicitur, “fidem sine operibus mortuam, et otiosam esse :" et, “In Christo Jesu neque circumcisionem aliquid valere, neque præputium, sed fidem, quæ per charitatem operatur.” Hanc fidem ante baptismi sacramentum ex apostolorum traditione catechumeni ab Ecclesia petunt, cum petunt fidem, vitam æternam præstantem : quam sine spe et charitate fides præstare non potest ; unde et statim verbum Christi audiunt, “Si vis ad vitam ingredi, serva mandata.” Itaque veram et Christianam justitiam accipientes, eam ceu primam stolam pro illa, quam Adam sua inobedientia sibi et nobis perdidit, per Christum Jesum illis donatam,

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