Chapter 68 [LVIII.]—Despite the Devil, Man May, by God’s Help, Be Perfected.

If, therefore, we feel rightly on this matter, it is our duty at once to be thankful for what is already healed within us, and to pray for such further healing as shall enable us to enjoy full liberty, in that most absolute state of health which is incapable of addition, the perfect pleasure of God.175    Ps. xvi. 11. For we do not deny that human nature can be without sin; nor ought we by any means to refuse to it the ability to become perfect, since we admit its capacity for progress,—by God’s grace, however, through our Lord Jesus Christ. By His assistance we aver that it becomes holy and happy, by whom it was created in order to be so. There is accordingly an easy refutation of the objection which our author says is alleged by some against him: “The devil opposes us.” This objection we also meet in entirely identical language with that which he uses in reply: “We must resist him, and he will flee. ‘Resist the devil,’ says the blessed apostle, ‘and he will flee from you.’176    Jas. iv. 17. From which it may be observed, what his harming amounts to against those whom he flees; or what power he is to be understood as possessing, when he prevails only against those who do not resist him.” Such language is my own also; for it is impossible to employ truer words. There is, however, this difference between us and them, that we, whenever the devil has to be resisted, not only do not deny, but actually teach, that God’s help must be sought; whereas they attribute so much power to will as to take away prayer from religious duty. Now it is certainly with a view to resisting the devil and his fleeing from us that we say when we pray, “Lead us not into temptation;”177    Matt. vi. 13. to the same end also are we warned by our Captain, exhorting us as soldiers in the words: “Watch ye and pray, lest ye enter into temptation.”178    Mark xiv. 38.

CAPUT LVIII.

68. Idem tractatur argumentum. Proinde si recte sentimus, sicut pro membris sanatis gratias agere, ita pro sanandis orare debemus, ut absolutissima cui nihil addi possit sanitate, perfecta Dei suavitate, plena libertate perfruamur. Non enim 0281 abnuimus humanam naturam posse esse sine peccato, aut ullo modo negare debemus perfici posse, quam proficere non negamus, sed gratia Dei per Jesum Christum Dominum nostrum: eo adjuvante fieri dicimus, ut justa et beata sit, a quo creata est ut sit. Facile itaque refellitur, quod a quibusdam sibi dicit opponi, «Diabolus nobis adversatur.» Prorsus huic objectioni et eadem verba respondemus, quae ipse respondit: «Resistamus illi, et fugiet. Resistite, inquit beatus apostolus, diabolo, et fugiet a vobis (Jacobi IV, 7). Unde animadvertendum est quid possit his nocere quos fugit, vel quam virtutem habere intelligendus sit, qui solis praevalere non resistentibus potest.» Haec et mea verba sunt: verius enim dici non potest. Sed hoc interest inter nos et istos, quod nos etiam cum diabolo resistitur, poscendum Dei adjutorium, non solum non negamus, verum etiam praedicamus: isti autem tantam tribuunt potestatem voluntati, ut pietati auferant orationem. Nam utique ut diabolo resistamus et fugiat a nobis, ideo precantes dicimus, Ne nos inferas in tentationem (Matth. VI, 13): ideo et admoniti sumus tanquam ab imperatore milites exhortante et dicente, Vigilate, et orate, ne intretis in tentationem (Marc. XIV, 38).