42. Wherefore let this be the first thought for the putting on of humility, that God’s virgin think not that it is of herself that she is such, and not rather that this best “gift cometh down from above from the Father of Lights, with Whom is no change nor shadow of motion.”148    James i. 17. [See R.V.] For thus she will not think that little hath been forgiven her, so as for her to love little, and, being ignorant of the righteousness of God, and wishing to establish her own, not to be made subject to the righteousness of God. In which fault was that Simon who was surpassed by the woman, unto whom many sins were forgiven, because she loved much. But she will have more cautious and true thoughts, that we are so to account all sins as though forgiven, from which God keeps us that we commit them not. Witnesses are those expressions of pious prayers in holy Scriptures, whereby it is shown, that those very things, which are commanded by God, are not done save by His Gift and help, Who commands. For there is a falsehood in the asking for them, if we could do them without the help of His grace. What is there so generally and chiefly charged, as obedience whereby the Commandments of God are kept? And yet we find this wished for. “Thou,” saith he, “hast charged, that Thy commandments be greatly kept.” Then it follows, “O that my ways were directed to keep Thy righteousnesses: then shall I not be confounded, whilst I look unto all Thy commandments.”149    Ps. cxix. 4–6 That which he had set down above that God had commanded, that he wished might of himself be fulfilled. This is done assuredly, that there be not sin; but, if there hath been sin, the command is that one repent; lest by defense and excuse of sin he perish through pride, who hath done it, whilst he is unwilling that what he hath done perish through repentance. This also is asked of God, so that it may be understood that it is not done, save by His grant from Whom it is asked. “Set,” saith he, “O Lord, a watch to my mouth, and a door of continence around my lips: let not my heart turn away unto evil words, to make excuses in sins, with men that work unrighteousness.”150    Ps. cxli. 3, 4 If, therefore, both obedience, whereby we keep His commandments, and repentance whereby we excuse not our sins, are wished for and asked, it is plain that, when it is done, it is by His gift that it is possessed, by His help that it is fulfilled, yet more openly is it said by reason of obedience, “By the Lord the steps of a man are directed, and He shall will His way:”151    Ps. xxxvii. 23 and of repentance the Apostle says, “if haply God may grant unto them repentance.”152    2 Tim. ii. 25

CAPUT XLI.

42. Prima humilitatis cogitatio, virginitatem haberi ex Dei dono. Praecepta non fieri nisi eo dante qui praecipit. Obedientia et poenitentia pariter dona Dei. Quapropter haec prima sit induendae humilitatis cogitatio, ne a se sibi putet esse Dei virgo quod talis est, ac non potius hoc donum optimum desuper descendere a Patre luminum, apud quem non 0421 est transmutatio, nec momenti obumbratio (Jacobi I, 17). Ita enim non putabit modicum sibi esse dimissum, ut modicum diligat, et ignorans Dei justitiam, ac suam volens constituere, justitiae Dei non subjiciatur. In quo vitio erat Simon ille, quem superavit mulier cui dimissa sunt peccata multa, quoniam dilexit multum. Sed cautius et verius cogitabit, omnia peccata sic habenda tanquam dimittantur, a quibus Deus custodit ne committantur. Testes sunt voces piarum deprecationum in Scripturis sanctis, quibus ostenditur, ea ipsa quae praecipiuntur a Deo, non fieri nisi dante atque adjuvante qui praecipit. Mendaciter enim petuntur, si ea non adjuvante ejus gratia facere possemus. Quid tam generaliter maximeque praecipitur, quam obedientia qua custodiuntur mandata Dei? Et tamen hanc invenimus optari: Tu, inquit, praecepisti mandata tua custodiri nimis. Deinde sequitur: Utinam dirigantur viae meae, ad custodiendas justificationes tuas: tunc non confundar, dum inspicio in omnia mandata tua (Psal. CXVIII, 4-6). Quod Deum praecepisse supra posuit, hoc ut a se impleretur optavit. Hoc fit utique ne peccetur: quod si peccatum fuerit, praecipitur ut poeniteat; ne defensione et excusatione peccati pereat superbiendo qui fecit, dum non vult poenitendo perire quod fecit. Etiam hoc a Deo petitur, ut intelligatur non fieri, nisi eo praestante a quo petitur. Pone, inquit, Domine, custodiam ori meo, et ostium continentiae circum labia mea: ne declines cor meum in verba maligna, ad excusandum excusationes in peccatis, cum hominibus operantibus iniquitatem (Psal. CXL, 3, 4). Si ergo et obedientia qua ejus mandata servamus, et poenitentia qua peccata nostra non excusamus, sed accusamus, optatur et petitur; manifestum est quia cum fit, illo dante habetur, illo adjuvante completur. Apertius etiam dicitur propter obedientiam, A Domino gressus hominis diriguntur, et viam ejus volet (Psal. XXXVI, 23): et de poenitentia dicit Apostolus, Ne forte det illis Deus poenitentiam (II Tim. II, 25).