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250 THE HISTORY Ol<
HERESIES,
11. They object, fifthly, that the Apostle says,
in another
place :
"
Knowing this, that the law is not made for the just man,
but for the unjust and disobedient, for the ungodly and for sin
ners" (1. Tim. i, 9). Joining this passage with the other just
quoted, they say
that our Redeemer has freed us from the
obligation of observing the Commandments, and that when he
told the young man (Matt, xix, 17),
"
If you wish to enter into
eternal life, keep the Commandments," he only spoke ironically,
"
as much as to say, Keep them if you can," knowing that it was
quite impossible
for a child of Adam to observe them. We
answer, with St. Thomas (4), that the law, as to the directive
power, is given both to the just and to the unjust, to direct all
men as to what they ought to do ; but as to the co-active power,
the law is not imposed on those who voluntarily observe it with
out being constrained to observe it, but on the wicked Avho wish to
withdraw themselves from it, for it is these alone should be con
strained to observe it. The explanation of the text,
"
Keep the
Commandments," given by the Reformers, that Christ spoke
ironically, is not only heretical, but totally opposed to common
sense and Scripture, and is not worth an answer. The true
doctrine in this matter is that of the Council of Trent (5) :
" Dous
impossibilia non jubet, sed jubendo monct, et facere quod
possis, et petere quod non possis, et adjuvat ut possis" (Sess. vi,
c. 13). He, therefore, gives to every one the ordinary Grace to
observe the Commandments, and whenever a more abundant
Grace is required, if we pray to him for it, we are sure of
obtaining it.
12. This was the answer of St. Augustin to the Adrometines,
who objected to him, that if God does not give us sufficient
Grace to observe the law, he should not chastise us for
violating
"
it : Cur ine corripis
? et non potius Ipsum rogas, ut in me
Qui corrigi
operetur et velle" (6). And the Saint answers :
"
non vult, et dicit, Ora potius pro me ; ideo corripiendus est, ut
faciat (id est oret) etiam ipse
se." pro Therefore, says St. Au
gustin, although man does not receive efficacious Grace from God
to fulfil the law, still he should be punished, and commits a sin
(4) St. Thorn. 1, 2, qu. 96, art. 5. (6) St. Aug. ibid, c. 5, n. 7.
(5) Ap. St. Aug. dc Corrept, et Grat.
t. 10, c. 4, n. 6, in fine.