Chapter 80 [LXVII.]—Augustin Himself. Two Methods Whereby Sins, Like Diseases, are Guarded Against.

Let us now turn to our own case. “Bishop Augustin also,” says your author, “in his books on Free Will has these words: ‘Whatever the cause itself of volition is, if it is impossible to resist it, submission to it is not sinful; if, however, it may be resisted, let it not be submitted to, and there will be no sin. Does it, perchance, deceive the unwary man? Let him then beware that he be not deceived. Is the deception, however, so potent that it is not possible to guard against it? If such is the case, then there are no sins. For who sins in a case where precaution is quite impossible? Sin, however, is committed; precaution therefore is possible.’”213    Augustin, De Libero Arbitrio, iii. 18 (50). I acknowledge it, these are my words; but he, too, should condescend to acknowledge all that was said previously, seeing that the discussion is about the grace of God, which helps us as a medicine through the Mediator; not about the impossibility of righteousness. Whatever, then, may be the cause, it can be resisted. Most certainly it can. Now it is because of this that we pray for help, saying, “Lead us not into temptation,”214    Matt. vi. 13. and we should not ask for help if we supposed that the resistance were quite impossible. It is possible to guard against sin, but by the help of Him who cannot be deceived.215    Augustin gives a similar reply to the objection in his Retractations, i. 9. For this very circumstance has much to do with guarding against sin that we can unfeignedly say, “Forgive us our debt, as we forgive our debtors.”216    Matt. vi. 12. Now there are two ways whereby, even in bodily maladies, the evil is guarded against,—to prevent its occurrence, and, if it happen, to secure a speedy cure. To prevent its occurrence, we may find precaution in the prayer, “Lead us not into temptation;” to secure the prompt remedy, we have the resource in the prayer, “Forgive us our debts.” Whether then the danger only threaten or be inherent, it may be guarded against.

CAPUT LXVII.

80. Duobus modis ut morbi, ita et peccata caventur. Veniamus ad nos: Item, inquit, Augustinus episcopus in libris de Libero Arbitrio, Quaecumque ista causa est voluntatis, si non potest ei resisti, sine peccato ei ceditur: si autem potest, non ei cedatur, et non peccabitur. An forte fallit incautum? ergo caveat, ne fallatur. An tanta fallacia est, ut caveri omnino non possit? Si ita est, nulla ergo peccata sunt. Quis enim peccat in eo quod caveri nullo modo potest? Peccatur autem: caveri igitur potest. Agnosco, verba mea sunt: sed etiam ipse dignetur agnoscere superius cuncta quae dicta sunt. De gratia quippe Dei agitur, quae nobis per Mediatorem medicina opitulatur, non de impossibilitate justitiae. Potest ergo ei causae, quaecumque illa est, resisti: potest plane. Nam in Possidius in 0287 hoc adjutorium postulamus, dicentes, Ne nos inferas in tentationem: quod adjutorium non posceremus, si resisti nullo modo posse crederemus. Potest peccatum caveri, sed opitulante illo, qui non potest falli. Nam et hoc ipsum ad cavendum peccatum pertinet, si veraciter dicimus, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (Matth. VI, 13, 12). Duobus enim modis etiam in corpore cavetur morbi malum; et ut non accidat, et ut si acciderit, cito sanetur: ut non accidat, caveamus dicendo, Ne nos inferas in tentationem; ut cito sanetur, caveamus dicendo, Dimitte nobis debita nostra. Sive ergo immineat, sive insit, caveri potest .