So long, Lord Christ, may the blessing of learning or hearing concerning the discipline of repentance be granted to Thy servants, as is likewise behoves them, while learners, [8480] not to sin; in other words, may they thereafter know nothing of repentance, and require nothing of it. It is irksome to append mention of a second -- nay, in that case, the last -- hope; [8481] lest, by treating of a remedial repenting yet in reserve, we seem to be pointing to a yet further space for sinning. Far be it that any one so interpret our meaning, as if, because there is an opening for repenting, there were even now, on that account, an opening for sinning; and as if the redundance of celestial clemency constituted a licence for human temerity. Let no one be less good because God is more so, by repeating his sin as often as he is forgiven. Otherwise be sure he will find an end of escaping, when he shall not find one of sinning. We have escaped once: thus far and no farther let us commit ourselves to perils, even if we seem likely to escape a second time. [8482] Men in general, after escaping shipwreck, thenceforward declare divorce with ship and sea; and by cherishing the memory of the danger, honour the benefit conferred by God, -- their deliverance, namely. I praise their fear, I love their reverence; they are unwilling a second time to be a burden to the divine mercy; they fear to seem to trample on the benefit which they have attained; they shun, with a solicitude which at all events is good, to make trial a second time of that which they have once learned to fear. Thus the limit of their temerity is the evidence of their fear. Moreover, man's fear [8483] is an honour to God. But however, that most stubborn foe (of ours) never gives his malice leisure; indeed, he is then most savage when he fully feels that a man is freed from his clutches; he then flames fiercest while he is fast becoming extinguished. Grieve and groan he must of necessity over the fact that, by the grant of pardon, so many works of death [8484] in man have been overthrown, so many marks of the condemnation which formerly was his own erased. He grieves that that sinner, (now) Christ's servant, is destined to judge him and his angels. [8485] And so he observes, assaults, besieges him, in the hope that he may be able in some way either to strike his eyes with carnal concupiscence, or else to entangle his mind with worldly enticements, or else to subvert his faith by fear of earthly power, or else to wrest him from the sure way by perverse traditions: he is never deficient in stumbling-blocks nor in temptations. These poisons of his, therefore, God foreseeing, although the gate of forgiveness has been shut and fastened up with the bar of baptism, has permitted it still to stand somewhat open. [8486] In the vestibule He has stationed the second repentance for opening to such as knock: but now once for all, because now for the second time; [8487] but never more because the last time it had been in vain. For is not even this once enough? You have what you now deserved not, for you had lost what you had received. If the Lord's indulgence grants you the means of restoring what you had lost, be thankful for the benefit renewed, not to say amplified; for restoring is a greater thing than giving, inasmuch as having lost is more miserable than never having received at all. However, if any do incur the debt of a second repentance, his spirit is not to be forthwith cut down and undermined by despair. Let it by all means be irksome to sin again, but let not to repent again be irksome: irksome to imperil one's self again, but not to be again set free. Let none be ashamed. Repeated sickness must have repeated medicine. You will show your gratitude to the Lord by not refusing what the Lord offers you. You have offended, but can still be reconciled. You have One whom you may satisfy, and Him willing. [8488] Footnotes: [8480] i.e., before baptism. [8481] [Elucidation I. See infra, this chapter, sub fine.] [8482] [When our author wrote to the Martyrs, (see cap. 1.) he was less disposed to such remorseless discipline: and perhaps we have here an element of his subsequent system, one which led him to accept the discipline of Montanism. On this general subject, we shall find enough when we come to Cyprian and Novatian.] [8483] Timor. [8484] "Mortis opera," or "deadly works:" cf. de Idol. c. iv. (mid.), "perdition of blood," and the note there. [8485] 1 Corinthians 6:3. [8486] Or, "has permitted somewhat still to stand open." [8487] [See cap. vii. supra.] [8488] To accept the satisfaction. |
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