Obrazy na stronie
PDF
ePub

increase of righteousness, when she prays, Grant us, O Lord, an increase of faith, hope, and charity !'*

"CHAP. XI. Of the necessity and possibility of keeping

the Commandments.

"But no one ought to think that, because he is justified, he is released from obligation to keep the commandments; nor is that rash saying to be used which the fathers have prohibited and anathematized, that it is impossible for a justified man to keep God's precepts ;' for God does not enjoin impossibilities, but commands and admonishes us to do what we can, and to ask his help for what we cannot perform, and by his grace we are strengthened. Whose commandments are not heavy, whose 'yoke is sweet, and his burden light.' (1 John v. 3; Matt. xi. 30.) The children of God love Christ; but those who love him ' keep his words,' as he himself testifieth, (John xiv. 23 ;) which by divine aid they are able to do. For though the most holy and righteous persons, while they are in this mortal life, may daily commit small offences, (which are termed venial,) they do not, on that account, cease to be righteous: 'forgive us our debts' is the humble and sincere prayer of the just. Therefore, the just should consider themselves the more bound to walk in the ways of righteousness; because, being freed from sin, and become servants of God, they are able to persevere in a sober, righteous, and pious life, through Christ Jesus, by whom they have access into this grace; for God does not forsake those who are once justified by his grace, unless he is first forsaken by them. No one therefore ought to flatter himself on account of his faith only, supposing that by faith alone he is made an heir, and shall obtain the inheritance, although he has not suffered with Christ, that he may be glorified together. For Christ himself, as the apostle affirms, though 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.' (Heb. v. 8, 9.) Wherefore the same apostle admonishes the justified in these words: 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

[ocr errors]

* Orat. in 13 Domin. post Pentecost.

6

so 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 castaway.' (1 Cor. ix. 24-27.) To the same effect, Peter, the prince of the apostles; Labour the more, that by good works you may make sure your calling and election: for doing these things you shall not sin at any time.' (2 Pet. i. 10.) Whence it is plain, that they are enemies to the orthodox doctrine of religion, who affirm that the just man sins in every good work, at least venially; or, which is yet more intolerable, that he deserves everlasting punishment; and they also are enemies who maintain, that the just sin in all works in which, by way of rousing themselves from their sloth, and stimulating their diligence in running the Christian race, they set before their minds the eternal reward, as well as the glory of God, which is first of all to be regarded; since it is written, 'I have inclined my heart to do thy justifications for ever, for the reward.' (Psalm cxix. 112.) And the apostle says of Moses, that 'he looked unto the reward.' (Heb. xi. 26.)

"CHAP. XII. That the rash confidence of predestination is to be avoided.

"Let no man, while he continues in this mortal state, so far presume respecting the hidden mystery of divine predestination as to conclude, that he is certainly one of the predestinate; as if it were true that a justified man cannot sin any more, or that if he sin, he can assure himself of repentance; for no one can know whom God hath chosen for himself, unless by special revelation.

"CHAP. XIII. Of the gift of perseverance.

"In like manner concerning the gift of perseverance, of which it is written, he that shall persevere to the end, he shall be saved,' (Matt. xxiv. 13;) which gift can only be received from him who is able to establish him who stands, that he may continue to stand, and to restore the fallen. Let no one indulge himself in the assurance of absolute certainty; although it behoves all to place the strongest confidence in the help of God. For as God hath begun a good work, so he will perfect it, working in them both to will and to accom

plish, (Phil. i. 6; ii. 13,) unless they fail of his grace. Nevertheless, let those who think they stand, take heed lest they fall, and work out their own salvation with fear and trembling, by labours, by watchings, by alms, by prayers, by offerings, by fasts, and by chastity. For they ought to fear, knowing that they are renewed to the hope of glory, but are not yet in glory, being still engaged in conflict with the flesh, the world, and the devil; in which conflict they cannot overcome, unless by the grace of God they obey the apostolic word, which saith, '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 body, you shall live. (Rom. viii. 12, 13.)

"CHAP. XIV. Of the lapsed, and their recovery.

"Those who by sin have fallen from the grace of justification received may be justified again, when, moved by divine influence, they succeed in recovering their lost grace by the sacrament of penance, through the merits of Christ. For this method of justification is that recovery of the lapsed which the holy fathers have fitly called the second plank after shipwreck' of lost grace.* Moreover, Christ Jesus instituted the sacrament of penance for those who may fall into sin after baptism, 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.' (John xx. 22. 23.) Therefore we must teach, that the penance of a Christian man after his fall is very different from baptismal penance, and includes, not only the cessation from sin, and the hatred thereof, or a contrite and humble heart, but also the sacramental confession of sin, at least in desire, to be performed in due time, with priestly absolution; satisfaction, also, by fasts, alms, prayers, and other pious exercises of the spiritual life; not satisfaction for eternal punishment, which, together with the offence, is

* "The words of St. Jerome, which say, that penance is a 'second plank,' are universally known, and highly commended by all who have written on this sacrament. As he who suffers shipwreck has no hope of safety, unless, perchance, he seize on some plank from the wreck; so he that suffers the shipwreck of baptismal innocence, unless he cling to the saving plank of penance, may abandon all hope of salvation.”—Catechism, p. 251.

remitted by the sacrament, or the desire thereof; but for the temporal punishment, which, as the sacred Scriptures teach, is not always remitted (as it is in baptism) to those who, being ungrateful for the grace of God which they received, have grieved the Holy Spirit, and dared to profane the temple of God. Of this penance it is written, Be mindful, therefore, from whence thou art fallen, and do penance, and do the first works,' (Rev. ii. 5;) and again, 'The sorrow that is according to God worketh penance, steadfast unto salvation,' (2 Cor. vii. 10;) and again, ‘Do penance, and bring forth fruit worthy of penance,' (Mat. iv. 2, 17.)

“CHAP. XV. That grace, although not faith, may be lost by any mortal sin.

“We must maintain, in opposition to the artful schemes of some men, who by smooth words and flattery deceive innocent minds, that although faith is not lost, the received grace of justification may be, not only by infidelity, (in which even faith itself is lost,) but also by any other mortal sin; in this upholding the doctrine of the divine word, which not only excludes unbelievers from the kingdom of God, but believers also, such as fornicators, adulterers, the effeminate, those who defile themselves with mankind, covetous persons, drunkards, railers, extortioners, and all others who commit deadly sin, from which they might abstain, by the help of divine grace, and for which they are separated from the grace of Christ.

"CHAP. XVI. Of the fruit of justification; that is, of the merit of good works, and the reason of that merit.

6

"For this reason the words of the apostle are to be addressed to the justified, whether they have always preserved the grace they received, or whether they have recovered it after it was lost: 'Abound in every good work, knowing that your labour is not in vain in the Lord,' (1 Cor. xv. 58;) For God is not unjust, that he should forget your work, and the love which you have shewn in his name,' (Heb. vi. 10;) and 'Do not therefore lose your confidence, which hath a great reward,' (Heb. x. 35.) Therefore eternal life is to be set before those who persevere in good works to the end, and hope in God, both as a favour mercifully promised to the children of

God through Christ Jesus, and as a reward to be faithfully rendered to their good works and merits, according to the divine engagement. For this is the crown of justice' which the apostle said was laid up for him, and would be rendered to him by the just Judge, after he had fought his fight and finished his course; and not to him only, but to all them also that love his coming. (2 Tim. iv. 7, 8.) And seeing that Christ Jesus imparts energy to the justified, as the head to the members, and the vine to the branches; which energy always precedes, accompanies, and follows their good works, and without which they could not be acceptable to God, nor meritorious; it must be believed that the justified are in no respect deficient, but that they may be considered as fully satisfying the divine law, (as far as is compatible with our present condition,) by their works, which are wrought in God, and as really deserving eternal life, to be bestowed in due time, if they die in a state of grace: for Christ our Saviour saith, He that shall drink of the water that I shall give him shall not thirst for ever; but the water that I shall give him shall become in him a fountain of water springing up into life everlasting.' (John iv. 13, 14.) So

[ocr errors]

*"Christ's paines or passions have not so satisfied for all that Christian men be discharged of their particular suffering or satisfying for each man's own part: neither be our paines nothing worth to the attainment of heaven, because Christ hath done enough, but quite contrary; he was, by his passion, exalted to the glory of heaven, therefore we, by compassion, or partaking with him in the like passions, shall atteine to be fellowes with him in his kingdome."-Roman-catholic Version, note on Rom. viii. 17. Elsewhere, the same writers affirm, that "Christian men's workes" are "joyned with God's grace as causes of our salvation," and that they "doe merit heaven !" -Notes on Rom. xi. 6, 32.

"We will prove," says Bellarmine, "and this is the common opinion of all Catholics, that the good works of the just are truly and properly merits, deserving eternal life itself."-De Justif. lib. v. c. 1.

[ocr errors]

"Not only are we promised those blessings which seem to have reference to earthly happiness, to be blessed in the city, and blessed in the field,' (Deut. xxviii. 3,) but we are also promised 'a very great reward in heaven,' 'good measure, pressed down, shaken together, and running over,' (Matt. v. 12; Luke vi. 38,) which, aided by the divine mercy, we merit by our actions when recommended by piety and justice.”—“When we offend God by sin, wrong our neighbour, or injure ourselves, we appease the wrath of God by prayer; by alms-deeds we redeem our offences against man; and by fasting we appease God, and efface from our own souls the stains of sin."-Catechism, pp. 347, 475.

« PoprzedniaDalej »