Chapter III.—An Objection Anticipated Before the Discussion Above Promised is Commenced.

But before doing this, I will make short work with an answer which meets us from the opposite side, in reference to that species of repentance which we are just defining as being without pardon.  “Why, if,” say they, “there is a repentance which lacks pardon, it immediately follows that such repentance must withal be wholly unpractised by you.  For nothing is to be done in vain.  Now repentance will be practised in vain, if it is without pardon.  But all repentance is to be practised.  Therefore let (us allow that) all obtains pardon, that it may not be practised in vain; because it will not be to be practised, if it be practised in vain.  Now, in vain it is practised, if it shall lack pardon.”  Justly, then, do they allege (this argument) against us; since they have usurpingly kept in their own power the fruit of this as of other repentance—that is, pardon; for, so far as they are concerned, at whose hands (repentance) obtains man’s peace, (it is in vain).  As regards us, however, who remember that the Lord alone concedes (the pardon of) sins, (and of course of mortal ones,) it will not be practised in vain.  For (the repentance) being referred back to the Lord, and thenceforward lying prostrate before Him, will by this very fact the rather avail to win pardon, that it gains it by entreaty from God alone, that it believes not that man’s peace is adequate to its guilt, that as far as regards the Church it prefers the blush of shame to the privilege of communion.  For before her doors it stands, and by the example of its own stigma admonishes all others, and calls at the same time to its own aid the brethren’s tears, and returns with an even richer merchandise—their compassion, namely—than their communion.  And if it reaps not the harvest of peace here, yet it sows the seed of it with the Lord; nor does it lose, but prepares, its fruit.  It will not fail of emolument if it do not fail in duty.  Thus, neither is such repentance vain, nor such discipline harsh.  Both honour God.  The former, by laying no flattering unction to itself, will more readily win success; the latter, by assuming nothing to itself, will more fully aid.

CAPUT III.

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Sed prius decidam intercedentem ex diverso responsionem ad eam poenitentiae speciem, quam cummaxime definimus venia carere. Si enim, inquiunt, aliqua poenitentia caret venia, jam nec in totum agenda tibi est. Nihil enim agendum est frustra. Porro frustra agetur poenitentia, si caret venia. Omnis autem poenitentia 0986A agenda est. Ergo omnis veniam consequatur, ne frustra agatur; quia non erit agenda, si frustra agitur. Porro, frustra agetur, si venia carebit. Merito utique ita opponunt, quoniam hujus quoque poenitentiae fructum, id est veniam, in sua potestate usurpaverunt. Quantum enim ad illos a quibus pacem humanam consequitur ; quantum autem ad nos, qui solum Dominum meminimus delicta concedere et utique mortalia, non frustra agetur. Ad Dominum enim remissa et illi exinde prostrata, hoc ipso magis operabitur veniam, quod eam a solo Deo exorat , quod delicto suo humanam pacem sufficere non credit, quod Ecclesiae mavult erubescere quam communicare. Adsistit enim pro foribus ejus, et de notae suae exemplo caeteros admonet, et lacrymas 0986B fratrum sibi quoque advocat, et redit plus utique negotiata, compassionem scilicet quam communicationem. Et si pacem hic non metit, apud Dominum seminat: nec amittit, sed praeparat fructum: non vacabit ab emolumento, si non vacaverit ab officio. Ita nec poenitentia hujusmodi vana, nec disciplina ejusmodi dura est. Deum ambae honorant; illa nihil sibi blandiendo facilius impetrabit, ista nihil sibi adsumendo plenius adjuvabit.