Against Jovinianus

^3. The apostle Peter, to whom it was said, “He that is bathed needs not to wash again,” and “You are Peter, and upon this rock I will build my Church,” through fear of a maid-servant denied Him. Our Lord himself says, “Simon, Simon, behold Satan asked to have you, that he might sift you as wheat. But I made supplication for you, that your faith fail not.” And in the same place, “Watch and pray, that you enter not into temptation: the spirit indeed is willing, but the flesh is weak.” If you reply that this was said before the Passion, we certainly say after the Passion, in the Lord's prayer, “Forgive us our debts, as we also forgive our debtors; and lead us not into temptation, but deliver us from the evil one.” If we do not sin after baptism, why do we ask that we may be forgiven our sins, which were already forgiven in baptism? Why do we pray that we may not enter into temptation, and that we may be delivered from the evil one, if the devil cannot tempt those who are baptized? The case is different if this prayer belongs to the Catechumens, and is not adapted to faithful Christians. Paul, the chosen vessel, chastised his body, and brought it into subjection, lest after preaching to others he himself should be found a reprobate, and he tells that there was given to him “a thorn in the flesh, a messenger of Satan to buffet” him. And to the Corinthians he writes: “I fear, lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity that is toward Christ.” And elsewhere: “But to whom you forgive anything, I forgive also: for what I also have forgiven, if I have forgiven anything, for your sakes have I forgiven it in the person of Christ: that no advantage may be gained over us by Satan: for we are not ignorant of his devices.” And again: “There has no temptation taken you, but such as man can bear; but God is faithful, who will not suffer you to be tempted above that you are able; but will with the temptation make also the way of escape, that you may be able to endure it.” And, “Let him that thinks he stands, take heed lest he fall.” And to the Galatians: “You were running well; who did hinder you that you should not obey the truth?” And elsewhere: “We would fain have come unto you, I Paul once and again; and Satan hindered us.” And to the married he says: “Be together again, that Satan tempt you not because of your incontinency.” And again: “But I say, walk by the Spirit and you shall not fulfil the lust of the flesh. For the flesh lusts against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other: that you may not do the things that you would.” We are a compound of the two, and must endure the strife of the two substances. And to the Ephesians: “Our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places.” Does any one think that we are safe, and that it is right to fall asleep when once we have been baptized? And so, too, in the epistle to the Hebrews: “For as touching those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Ghost, and tasted the good word of God, and the powers of the age to come, and then fell away, it is impossible to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.” Surely we cannot deny that they have been baptized who have been illuminated, and have tasted the heavenly gift, and have been made partakers of the Holy Spirit, and have tasted the good word of God. But if the baptized cannot sin, how is it now that the Apostle says, “And have fallen away”? Montanus and Novatus would smile at this, for they contend that it is impossible to renew again through repentance those who have crucified to themselves the Son of God, and put Him to an open shame. He therefore corrects this mistake by saying: “But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak; for God is not unrighteous to forget your work and the love which you showed towards his name, in that you ministered unto the Saints, and still do minister.” And truly the unrighteousness of God would be great, if He merely punished sin, and did not welcome good works. I have so spoken, says the Apostle, to withdraw you from your sins, and to make you more careful through fear of despair. But, beloved, I am persuaded better things of you, and things that accompany salvation. For it is not accordant with the righteousness of God to forget good works, and the fact that you have ministered and do minister to the Saints for His name's sake, and to remember sins only. The Apostle James also, knowing that the baptized can be tempted, and fall of their own free choice, says: “Blessed is the man that endures temptation: for when he has been approved, he shall receive the crown of life, which the Lord promised to them that love him.” And that we may not think that we are tempted by God, as we read in Genesis Abraham was, he adds: “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, and He Himself tempts no man. But each man is tempted when he is drawn away by his own lust and enticed. Then the lust, when it has conceived, bears sin: and the sin, when it is full grown, brings forth death.” God created us with free will, and we are not forced by necessity either to virtue or to vice. Otherwise, if there be necessity, there is no crown. As in good works it is God who brings them to perfection, for it is not of him that wills, nor of him that runs, but of God that pities and gives us help that we may be able to reach the goal: so in things wicked and sinful, the seeds within us give the impulse, and these are brought to maturity by the devil. When he sees that we are building upon the foundation of Christ, hay, wood, stubble, then he applies the match. Let us then build gold, silver, costly stones, and he will not venture to tempt us: although even thus there is not sure and safe possession. For the lion lurks in ambush to slay the innocent. “Potters' vessels are proved by the furnace, and just men by the trial of tribulation.” And in another place it is written: “My son, when you come to serve the Lord, prepare yourself for temptation.” Again, the same James says: “Be doers of the word, and not hearers only. For if any one is a hearer of the word, and not a doer, he is like a man beholding his natural face in a mirror: for he beholds himself, and goes away, and straightway forgets what manner of man he was.” It was useless to warn them to add works to faith, if they could not sin after baptism. He tells us that “whosoever shall keep the whole law, and yet stumble in one point, he has become guilty of all.” Which of us is without sin? “God has shut up all unto disobedience, that he might have mercy upon all.” Peter also says: “The Lord knows how to deliver the godly out of temptation.” And concerning false teachers: “These are springs without water, and mists driven by a storm; for whom the blackness of darkness has been reserved. For, uttering proud words of vanity, they entice in the lusts of the flesh, by lasciviousness, those who had just escaped, and have turned back to error.” Does not the Apostle in these words seem to you to have depicted the new party of ignorance? For, as it were, they open the fountains of knowledge and yet have no water: they promise a shower of doctrine like prophetic clouds which have been visited by the truth of God, and are driven by the storms of devils and vices. They speak great things, and their talk is nothing but pride: “But every one is unclean with God who is lifted up in his own heart.” Like those who had just escaped from their sins, they return to their own error, and persuade men to luxury, and to the delights of eating and the gratification of the flesh. For who is not glad to hear them say: “Let us eat and drink, and reign for ever”? The wise and prudent they call corrupt, but pay more attention to the honey-tongued. John the apostle, or rather the Saviour in the person of John, writes thus to the angel of the Church of Ephesus: “I know your works and your toil and patience, and that you bore for my name's sake, and hast not grown weary. But I have this against you, that you left your first love. Remember therefore from whence you are fallen, and repent, and do the first works; or else I will come to you, and will move your candlestick out of its place, except thou repent.” Similarly He urges the other churches, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, Laodicea, to repentance, and threatens them unless they return to the former works. And in Sardis He says He has a few who have not defiled their garments, and they shall walk with Him in white, for they are worthy. But they to whom He says: “Remember from whence you are fallen”; and, “Behold the devil is about to cast some of you into prison, that you may be tried”; and, “I know where you dwell, even where Satan's throne is”; and, “Remember how you have received, and heard, and keep it, and repent,” and so on, were of course believers, and baptized, who once stood, but fell through sin.