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026 - Question 109 - OF THE NECESSITY OF GRACE In Ten Articles part 2 · Summa Theologica - Treatise on Law and Grace

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  Speaker 1: Question one hundred and nine, Part two of Summa Theologica
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  Speaker 1: Prima Secunde Treatise on Grace. This is a LibriVox recording.
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  Speaker 1: All LibriVox recordings are in the public domain. For more
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  Speaker 1: information or to volunteer, please visit LibriVox dot org. Summa
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  Speaker 1: Theologica Prima Secunde Treatise on Grace by Saint Thomas aquinas
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  Speaker 1: translated by the Fathers of the English Dominican Province. Question
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  Speaker 1: one hundred and nine of the Necessity of Grace in
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  Speaker 1: ten articles, Part two, Articles six through ten. Sixth article,
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  Speaker 1: Whether a man by himself and without the external aid
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  Speaker 1: of grace can prepare himself for grace?
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  Speaker 2: Objection one. You would seem that man, by himself and
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  Speaker 2: without the external help of grace can prepare himself for grace,
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  Speaker 2: for nothing impossible is laid upon man, as stated above
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  Speaker 2: an article for first reply, but it is written in
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  Speaker 2: Zachariah one three turn ye to me, and I will
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  Speaker 2: turn to you. Now. To prepare for grace is nothing
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  Speaker 2: more than to turn to God. Therefore, it seems that man,
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  Speaker 2: of himself and without the external help of grace, can
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  Speaker 2: prepare himself for grace. Objection to Further, man prepares himself
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  Speaker 2: for grace by doing what is in him to do,
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  Speaker 2: Since if man does what is in him to do,
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  Speaker 2: God will not deny him grace. For it is written
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  Speaker 2: in Matthew seven eleven that God gives his good spirit
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  Speaker 2: to them that ask him. But what is in our
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  Speaker 2: power is in us to do. Therefore, it seems to
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  Speaker 2: be in our power to prepare ourselves for grace. Objection three. Further,
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  Speaker 2: if a man needs grace in order to prepare for grace,
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  Speaker 2: with equal reason, he will need grace to prepare himself
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  Speaker 2: for the first grace, and thus to infinity, which is impossible. Hence,
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  Speaker 2: it seems that we must not go beyond what was
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  Speaker 2: said first, notably that man of himself and without grace,
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  Speaker 2: can prepare himself for grace. Objection four. Further, it is
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  Speaker 2: written in Proverbs sixteen one that it is the part
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  Speaker 2: of man to prepare the soul. Now an action is
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  Speaker 2: said to be part of a man when he can
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  Speaker 2: do it by himself. Hence, it seems that man by
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  Speaker 2: himself can prepare himself for grace. On the contrary, it
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  Speaker 2: is written in John six forty four, no man can
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  Speaker 2: come to me except the Father, who hath sent me
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  Speaker 2: draw him. But if man could prepare himself, he would
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  Speaker 2: not need to be drawn by another. Hence, man cannot
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  Speaker 2: prepare himself without the help of grace. I answer that
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  Speaker 2: the preparation of the human will for good is twofold
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  Speaker 2: the first, whereby it is prepared to operate rightly and
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  Speaker 2: to enjoy God. And this preparation of the will cannot
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  Speaker 2: take place without the habitual gift of grace, which is
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  Speaker 2: the principle of meritorious works. As stated above an article five,
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  Speaker 2: there is a second way in which the human will
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  Speaker 2: may be taken to be prepared for the gift of
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  Speaker 2: habitual grace of itself. Now, in order that man prepare
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  Speaker 2: himself to receive this grace, it is not necessary to
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  Speaker 2: presuppose any further habitual gift in the soul, otherwise we
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  Speaker 2: should go on to infinity. But we must presuppose a
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  Speaker 2: gratuitous gift of God, who moves the soul inwardly or
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  Speaker 2: inspires the good wish. For in these two ways do
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  Speaker 2: we need the divine assistance as stated above in articles
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  Speaker 2: two and three. Now that we need the help of
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  Speaker 2: God to move us is manifest, for since every agent
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  Speaker 2: acts for an end, every cause must direct its effect
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  Speaker 2: to its end. And hence, since the order of ends
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  Speaker 2: is according to the order of agents or movers, man
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  Speaker 2: must be directed to the last end by the motion
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  Speaker 2: of the first mover, and to the proximate end by
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  Speaker 2: the motion of any of the subordinate movers. As the
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  Speaker 2: spirit of the soldier is bent towards seeking the victory
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  Speaker 2: by the motion of the leader of the army, and
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  Speaker 2: towards following the standard of a regiment by the motion
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  Speaker 2: of the standard bearer. And thus, since God is the
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  Speaker 2: first mover, simply it is by his motion that everything
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  Speaker 2: seeks to be likened to God in its own way.
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  Speaker 2: Hence Dionysius says in on the Divine Names four that
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  Speaker 2: God turns all to himself, but he directs righteous man
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  Speaker 2: to himself, as to a special end which he seeks
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  Speaker 2: and which he clings. According to Psalm seventy two twenty eight,
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  Speaker 2: it is good for me to adhere to my God,
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  Speaker 2: and that he is turned to God can only spring
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  Speaker 2: from God's having turned him. Now to prepare one's self
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  Speaker 2: for grace is as it were, to be turned to God,
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  Speaker 2: just as whoever has his eyes turned away from the
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  Speaker 2: light of the sun, prepares himself to receive the Sun's
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  Speaker 2: light by turning his eyes towards the sun. Hence, it
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  Speaker 2: is clear that man cannot prepare himself to receive the
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  Speaker 2: light of grace except by the gratuitous help of God
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  Speaker 2: moving him inwardly. Reply to Objection one. Man's turning to
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  Speaker 2: God is by free will, and thus man is bidden
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  Speaker 2: to turn himself to God. But free will can only
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  Speaker 2: be turned to God when God turns it. According to
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  Speaker 2: Jeremiah thirty one eighteen, convert me, and I shall be converted,
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  Speaker 2: for thou art the Lord my God. And in Lamentations
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  Speaker 2: five twenty one, convert us, o Lord to thee, and
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  Speaker 2: we shall be converted. Reply to objection two. Man can
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  Speaker 2: do nothing unless move by God. According to John fifteen five,
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  Speaker 2: without me, you can do nothing. Hence, when a man
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  Speaker 2: is said to do what is in him to do,
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  Speaker 2: that is said to be in his power, according as
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  Speaker 2: he is moved by God. Reply to objection three. This
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  Speaker 2: objection regards habitual grace, for which some preparation is required,
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  Speaker 2: since every form requires a disposition in that which is
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  Speaker 2: to be its subject. But in order that man should
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  Speaker 2: be moved by God. No further motion is presupposed, since
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  Speaker 2: God is the first mover. Hence we need not go
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  Speaker 2: to infinity. Reply to objection four. It is the part
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  Speaker 2: of man to prepare his soul, since he does this
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  Speaker 2: by his free will. And yet he does not do
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  Speaker 2: this without the help of God moving him and drawing
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  Speaker 2: him to himself, as was said above. Seventh article, whether
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  Speaker 2: man can rise from sin without the help of grace?
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  Speaker 2: Objecture one. It would seem that man can rise from
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  Speaker 2: sin without the help of grace, for what is presupposed
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  Speaker 2: to grace takes place without grace. But a rise from
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  Speaker 2: sin is presupposed to the enlightenment of grace, since it
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  Speaker 2: is written in Ephesians five fourteen arise from the dead,
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  Speaker 2: and Christ shall enlighten thee. Therefore, man can rise from
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  Speaker 2: sin without grace. Objection to further sin is opposed to virtue,
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  Speaker 2: as illness to health, as stated above in question seventy one.
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  Speaker 2: Article one. Third reply, Now, man by force of his
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  Speaker 2: nature can rise from illness to health without the external
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  Speaker 2: help of medicine, since there still remains in him the
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  Speaker 2: principle of life from which the natural operation proceeds. Hence,
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  Speaker 2: it seems that with equal reason, man may be RISCs
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  Speaker 2: stored by himself and return from the state of sin
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  Speaker 2: to the state of justice without the help of external
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  Speaker 2: grace Objection three. Further, every natural thing can return by
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  Speaker 2: itself to the act befitting its nature, as hot water
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  Speaker 2: returns by itself to its natural coldness, and a stone
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  Speaker 2: cast upwards returns by itself to its natural movement. Now,
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  Speaker 2: a sin is an act against nature, as is clear
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  Speaker 2: from Damascene and on the True Faith two thirty. Hence,
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  Speaker 2: it seems that man by himself can return from sin
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  Speaker 2: to the state of justice. On the contrary, the apostle
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  Speaker 2: says in Galatians to twenty one, as well as in
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  Speaker 2: Galatians three twenty one, for if there had been a
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  Speaker 2: law given which could give life, then Christ died in vain,
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  Speaker 2: that is to no purpose. Hence, with equal reason, if
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  Speaker 2: man has a nature whereby he can be justified, Christ
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  Speaker 2: died in vain, that is to no purpose. But this
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  Speaker 2: cannot fittingly be said. Therefore, by himself he cannot be justified,
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  Speaker 2: that is, he cannot return from a state of sin
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  Speaker 2: to a state of justice. I answer that man by
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  Speaker 2: himself can no wise rise from sin without the help
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  Speaker 2: of grace. For since sin is transient as to the
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  Speaker 2: act and abiding in its guilt, as stated above in
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  Speaker 2: question eighty seven, Article six, to rise from sin is
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  Speaker 2: not the same as to cease the act of sin.
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  Speaker 2: But to rise from sin means that man has restored
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  Speaker 2: to him what he lost by sinning. Now man incurs
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  Speaker 2: a triple law by sinning, as was clearly shown above
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  Speaker 2: in question eighty five, Article one, Question eighty six, Article one,
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  Speaker 2: Question eighty seven, Article one, notably stain, corruption of natural good,
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  Speaker 2: and debt of punishment. He incurs a stain inasmuch as
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  Speaker 2: he forfeits the luster of grace through the deformity of sin.
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  Speaker 2: Natural good is corrupted inasmuch as man's nature is disordered
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  Speaker 2: by man's will not being subject to God's, and this
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  Speaker 2: order being overthrown, the consequence is that the whole nature
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  Speaker 2: of sinful man remains disordered. Lastly, there is the debt
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  Speaker 2: of punishment, inasmuch as by sinning man deserves everlasting damnation.
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  Speaker 2: Now it is manifest that none of these three can
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  Speaker 2: be restored except by God. For since the luster of
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  Speaker 2: grace spring from the shedding of divine light, this luster
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  Speaker 2: cannot be brought back except God sheds his light anew.
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  Speaker 2: Hence a habitual gift is necessary, and this is the
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  Speaker 2: light of grace. Likewise, the order of nature can only
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  Speaker 2: be restored. That is, man's will can only be subject
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  Speaker 2: to God when God draws man's will to himself. As
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  Speaker 2: stated above an article six. So too the guilt of
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  Speaker 2: eternal punishment can be remitted by God alone, against whom
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  Speaker 2: the offense was committed, and who is man's judge. And thus,
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  Speaker 2: in order that man rise from a sin, there is
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  Speaker 2: required the help of grace, both as regards a habitual
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  Speaker 2: gift and as regards the internal motion of God. Reply
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  Speaker 2: to Objection one. To man is bidden that which pertains
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  Speaker 2: to the act of free will, as this act is
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  Speaker 2: required in order that man should rise from sin. Hence,
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  Speaker 2: when it is said, arise and Christ shall enlighten thee,
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  Speaker 2: we are not to think that the complete rising from
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  Speaker 2: sin precedes the enlightenment of grace, but that when man,
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  Speaker 2: by his free will, moved by God, strives to rise
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  Speaker 2: from sin, he receives the light of justifying grace. Reply
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  Speaker 2: to Objection two. The natural reason is not the sufficient
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  Speaker 2: principle of the health, that is in man by justifying grace.
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  Speaker 2: This principle is grace which is taken away by sin. Hence,
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  Speaker 2: man cannot be restored by himself, but he requires the
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  Speaker 2: light of grace to be poured upon him anew as
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  Speaker 2: if the soul were infused into a dead body for
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  Speaker 2: its resurrection. Reply to Objection three. When nature is perfect,
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  Speaker 2: ye can be restored by itself to its befitting and
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  Speaker 2: proportionate condition. But without exterior help it cannot be restored
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  Speaker 2: to what surpasses its measure. And thus human nature undone
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  Speaker 2: by reason of the act of sin, remains no longer perfect,
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  Speaker 2: but corrupted, as stated above in question eighty five, nor
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  Speaker 2: can it be restored by itself to its co natural good,
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  Speaker 2: much less to the supernatural good of justice. Eighth article,
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  Speaker 2: Whether man without grace can avoid sin? Objection one. It
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  Speaker 2: would seem that without grace man can avoid sin, because
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  Speaker 2: no one sins in what he cannot avoid, as Augustine
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  Speaker 2: says in on the Two Souls against the Manichees ten
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  Speaker 2: and eleven, as well as in on free Will three eighteen. Hence,
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  Speaker 2: if a man in mortal sin cannot avoid sin, it
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  Speaker 2: would seem that in sinning he does not sin, which
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  Speaker 2: is impossible objection to. Further, men are corrected that they
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  Speaker 2: may not sin. If therefore a man in mortal sin
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  Speaker 2: cannot avoid sin, correction would seem to be given to
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  Speaker 2: no purpose, which is absurd objection Three. Further, it is
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  Speaker 2: written in Ecclesiasticus fifteen eighteen before man is life and death,
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  Speaker 2: good and evil. That which he shall choose shall be
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  Speaker 2: given him. But by sinning, no one ceases to be
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  Speaker 2: a man. Hence it is still in his power to
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  Speaker 2: choose good or evil, and thus man can avoid sin
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  Speaker 2: without grace. On the contrary, Augustine says on the Perfection
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  Speaker 2: of Righteousness twenty one. Whoever denies that we ought to
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  Speaker 2: say the prayer lead us not into temptation, and they
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  Speaker 2: deny it who maintain that the help of God's grace
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  Speaker 2: is not necessary to man for salvation, but that the
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  Speaker 2: gift of the law is enough for the human will
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  Speaker 2: ought without doubt, to be removed beyond all hearing and
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  Speaker 2: to be anathematized by the tongues of all. I answer
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  Speaker 2: that we may speak of man in two ways, first
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  Speaker 2: in the state of perfect nature, secondly in the state
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  Speaker 2: of corrupted nature. Now in the state of perfect nature,
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  Speaker 2: man without habitual grace could avoid sinning, either mortally or venially,
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  Speaker 2: since to sin is nothing else than to stray from
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  Speaker 2: what is according to our nature. And in the state
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  Speaker 2: of perfect nature man could avoid this. Nevertheless, he could
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  Speaker 2: not have done it without God's help to uphold him
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  Speaker 2: in good, since if this had been withdrawn, even his
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  Speaker 2: nature would have fallen back into nothingness. But in the
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  Speaker 2: state of corrupt nature, man needs grace to heal his
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  Speaker 2: nature in order that he may entirely abstain from sin.
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  Speaker 2: And in this present life, this healing is wrought in
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  Speaker 2: the mind, the carnal appetite being not yet restored. Hence
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  Speaker 2: the apostle in Romans seven twenty five says, in the
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  Speaker 2: person of one who is restored, I myself with the
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  Speaker 2: mind serve the law of God, but with the flesh
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  Speaker 2: the law of sin. And in this state man can
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  Speaker 2: abstain from all mortal sin, which takes its stand in
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  Speaker 2: his reason has stated above in Question seventy four, Article five.
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  Speaker 2: But man cannot abstain from all venial sin on account
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  Speaker 2: of the corruption of his lower appetite of sensuality, for
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  Speaker 2: man can indeed repress each of its movements, and hence
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  Speaker 2: they are sinful and voluntary, but not all, because whilst
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  Speaker 2: he is resisting one another may arise, and also because
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  Speaker 2: the reason is not always alert to avoid these movements,
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  Speaker 2: as was said about in Question seventy four, Article three
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  Speaker 2: second reply, so too, before man's reason, wherein is mortal sin,
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  Speaker 2: is restored by justifying grace, he can avoid each mortal sin,
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  Speaker 2: and for a time, since it is not necessary that
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  Speaker 2: he should be always actually sinning. But it cannot be
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  Speaker 2: that he remains for a long time without mortal sin.
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  Speaker 2: Hence Gregory says in his homily eleven on Ezekiel that
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  Speaker 2: a sin not at once taken away by repentance, by
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  Speaker 2: its weight, drags us down to other sins. And this
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  Speaker 2: because as the lower appetite ought to be subject to
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  Speaker 2: the reason, so should the reason be subject to God,
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  Speaker 2: and should place in him the end of its will.
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  Speaker 2: Now it is by the end that all human acts
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  Speaker 2: ought to be regulated, even as it is by the
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  Speaker 2: judgment of the reason that the movements of the lower
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  Speaker 2: appetite should be regulated. And thus, even as inordinate movements
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  Speaker 2: of the sensitive appetite cannot help occurring, since the low
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  Speaker 2: appetite is not subject to reason. So likewise, since man's
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  Speaker 2: reason is not entirely subject to God, the consequence is
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  Speaker 2: that many disorders occur in the reason. For when man's
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  Speaker 2: heart is not so fixed on God as to be
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  Speaker 2: unwilling to be parted from Him for the sake of
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  Speaker 2: finding any good or avoiding any evil, many things happen
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  Speaker 2: for the achieving or avoiding of which a man strays
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  Speaker 2: from God and breaks his commandments and thus sin mortally,
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  Speaker 2: especially since when surprised, a man acts according to his
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  Speaker 2: preconceived end and his pre existing habits. As the philosopher
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  Speaker 2: says in Ethics three, although with premeditation of his reason,
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  Speaker 2: a man may do something outside the order of his
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  Speaker 2: preconceived end and the inclination of his habit. But because
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  Speaker 2: a man cannot always have this premeditation, it cannot help
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  Speaker 2: occurring that he acts in accordance with his will turned
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  Speaker 2: aside from God, unless by grace he is quickly brought
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  Speaker 2: back to the due order. Reply to objection, one man
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  Speaker 2: can avoid each, but not every act of sin, except
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  Speaker 2: by grace, as stated above. Nevertheless, since it is by
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  Speaker 2: his own shortcoming that he does not prepare himself to
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  Speaker 2: have grace. The fact that he cannot avoid sin without
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  Speaker 2: grace does not excuse him from sin. Reply to objection two,
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  Speaker 2: correction is useful in order that out of the sorrow
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  Speaker 2: of correction may spring the wish to be regenerate, if
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  Speaker 2: indeed he who is corrected is a son of promise
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  Speaker 2: in such sort that whilst the noise of correction is
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  Speaker 2: outwardly resounding and punishing, God by his hidden inspirations, is
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  Speaker 2: inwardly causing to will. As Augustine says in On Admonition
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  Speaker 2: and Grace six, correction is therefore necessary from the fact
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  Speaker 2: that man's will is required in order to abstain from sin.
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  Speaker 2: Yet it is not sufficient without God's help. Hence it
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  Speaker 2: is written in Ecclesiastes seven fourteen consider the works of God,
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  Speaker 2: that no man can correct whom he hath despised Objection three.
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  Speaker 2: As Augustine says in the Hippognosticon three Translator's note, among
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  Speaker 2: the Spurious Works of Saint Augustine, this saying is to
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  Speaker 2: be understood of man in the state of perfect nature,
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  Speaker 2: when as yet he was not a slave of sin.
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  Speaker 2: Hence he was able to sin and not to sin. Now. Two,
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  Speaker 2: whatever a man wills is given to him, but his
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  Speaker 2: willing good he has by God's assistance. Ninth article. Whether
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  Speaker 2: one who has already obtained grace can of himself, and
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  Speaker 2: without further help of grace, do good and avoid sin?
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  Speaker 2: Objection One, It would seem that whoever has already obtained
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  Speaker 2: grace can by himself, and without further help of grace,
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  Speaker 2: do good and avoid sin. For a thing is useless
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  Speaker 2: or imperfect if it does not fulfill what it was
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  Speaker 2: given for. Now, grace is given to us that we
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  Speaker 2: may do good and keep from sin. Hence, if with
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  Speaker 2: grace man cannot do this, it seems that grace is
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  Speaker 2: either useless or imperfect. Objection two. Further, by grace, the
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  Speaker 2: Holy Spirit dwells in us. According to First Corinthians three sixteen,
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  Speaker 2: know you not that you are the temple of God,
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  Speaker 2: and that the Spirit of God dwelleth in you. Now,
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  Speaker 2: since the Spirit of God is omnipotent, he is sufficient
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  Speaker 2: to ensure our doing good, then to keep us from sin. Hence,
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  Speaker 2: a man who has obtained grace can do the above
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  Speaker 2: two things without any further assistance of grace. Objection three. Further,
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  Speaker 2: if a man who has obtained grace needs further aid
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  Speaker 2: of grace in order to live righteously and to keep
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  Speaker 2: free from sin. With equal reason, he will need yet
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  Speaker 2: another grace even though he has obtained this first help
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  Speaker 2: of grace. Therefore we must go on to infinity, which
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  Speaker 2: is impossible. Hence, whoever is in grace needs no further
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  Speaker 2: help of grace in order to do righteously and to
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  Speaker 2: keep free from sin. On the contrary, Augustine says in
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  Speaker 2: On Nature and Grace twenty six that as the eye
• 24:39
  Speaker 2: of the body, though most healthy, cannot see unless it
• 24:42
  Speaker 2: is helped by the brightness of light, so neither can man,
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  Speaker 2: even if he is most righteous, live righteously unless he
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  Speaker 2: be helped by the eternal light of justice. But justification
• 24:57
  Speaker 2: is by grace, according to Romans three twenty four, being
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  Speaker 2: justified freely by his grace. Hence, even a man who
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  Speaker 2: already possesses grace needs a further assistance of grace in
• 25:12
  Speaker 2: order to live righteously. I answer that, as stated above
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  Speaker 2: in article five, in order to live righteously, a man
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  Speaker 2: needs a twofold help of God, first, a habitual gift
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  Speaker 2: whereby corrupted human nature is healed, and after being healed
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  Speaker 2: is lifted up so as to work deeds meritorious of
• 25:37
  Speaker 2: everlasting life, which exceed the capability of nature. Secondly, man
• 25:44
  Speaker 2: needs the help of grace in order to be moved
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  Speaker 2: by God to act. Now, with regard to the first
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  Speaker 2: kind of help, man does not need a further help
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  Speaker 2: of grace, for example, a further infused habit. Yet he
• 26:01
  Speaker 2: needs the help of grace in another way, that is,
• 26:05
  Speaker 2: in order to be moved by God to act righteously.
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  Speaker 2: And this for two reasons. First for the general reason
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  Speaker 2: that no creative thing can put forth any act unless
• 26:17
  Speaker 2: by virtue of the divine motion. Secondly, for this special
• 26:22
  Speaker 2: reason the condition of the state of human nature. For
• 26:27
  Speaker 2: although healed by grace as to the mind, yet it
• 26:31
  Speaker 2: remains corrupted and poisoned in the flesh, whereby it serves
• 26:35
  Speaker 2: the law of sin. According to Romans seven twenty five.
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  Speaker 2: In the intellect, too, there remains the darkness of ignorance, whereby,
• 26:44
  Speaker 2: as is written in Romans eight twenty six, we know
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  Speaker 2: not what we should pray for as we ought, since
• 26:53
  Speaker 2: on account of the various turns of circumstances, and because
• 26:57
  Speaker 2: we do not know ourselves perfectly, we cannot fully know
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  Speaker 2: what is for our good according to Wisdom nine fourteen.
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  Speaker 2: For the thoughts of mortal men are fearful and our
• 27:09
  Speaker 2: counsels uncertain. Hence we must be guided and guarded by God,
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  Speaker 2: who knows and can do all things. For which reason
• 27:21
  Speaker 2: also it is becoming in those who have been born
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  Speaker 2: again as sons of God, to say, lead us not
• 27:27
  Speaker 2: into temptation, and thy will be done on earth as
• 27:31
  Speaker 2: it is in heaven. And whatever else is contained in
• 27:34
  Speaker 2: the Lord's prayer pertaining to this. Reply to Objection one,
• 27:42
  Speaker 2: the gift of habitual grace is not therefore given to
• 27:45
  Speaker 2: us that we may no longer need the Divine help,
• 27:49
  Speaker 2: for every creature needs to be preserved in the good
• 27:52
  Speaker 2: received from Him. Hence, if after having received grace, man
• 27:57
  Speaker 2: still needs the divine help, it cannot be included that
• 28:00
  Speaker 2: grace is given to no purpose, or that it is imperfect,
• 28:04
  Speaker 2: since man will need the Divine help even in the
• 28:07
  Speaker 2: state of glory, when grace shall be fully perfected. But
• 28:12
  Speaker 2: here grace is to some extent imperfect inasmuch as it
• 28:16
  Speaker 2: does not completely heal man. As stated above. Reply to
• 28:22
  Speaker 2: Objection two, the operation of the Holy Ghost, which moves
• 28:28
  Speaker 2: and protects is not circumscribed by the effect of habitual grace,
• 28:33
  Speaker 2: which it causes in us. But beyond this effect, he,
• 28:37
  Speaker 2: together with the Father and the Son, moves and protects us.
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  Speaker 2: Reply to Objection three, This argument merely proves that man
• 28:48
  Speaker 2: needs no further habitual grace. Tenth article. Whether man possessed
• 28:59
  Speaker 2: of grace needs the help of grace in order to
• 29:02
  Speaker 2: persevere Objection one, He would seem that man possessed of
• 29:07
  Speaker 2: grace needs no help to persevere, for perseverance is something
• 29:12
  Speaker 2: less than virtue, even as continance is. As is clear
• 29:16
  Speaker 2: from the philosopher in Ethics seven, seven and nine. Now,
• 29:21
  Speaker 2: since each man is justified by grace, he needs no
• 29:25
  Speaker 2: further help of grace in order to have the virtues.
• 29:28
  Speaker 2: Much less therefore does he need the help of grace
• 29:31
  Speaker 2: to have perseverance Objection two. Further, all the virtues are
• 29:39
  Speaker 2: infused at once, but perseverance is put down as a virtue. Hence,
• 29:45
  Speaker 2: it seems that together with grace, perseverance is given to
• 29:50
  Speaker 2: the other infused virtues. Objection three. Further, as the apostle
• 29:57
  Speaker 2: says in Romans five, twenty, more was restored to man
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  Speaker 2: by Christ's gift than he had lost by Adam's sin.
• 30:06
  Speaker 2: But Adam received what enabled him to persevere, and thus
• 30:10
  Speaker 2: man does not need grace in order to persevere. On
• 30:16
  Speaker 2: the contrary, Augustine says in On the Gift of Perseverance too,
• 30:22
  Speaker 2: why is perseverance besought of God if it is not
• 30:25
  Speaker 2: bestowed by God? For is it not a mocking request
• 30:31
  Speaker 2: to seek what we know he does not give, and
• 30:34
  Speaker 2: what is in our power without his giving it. Now,
• 30:40
  Speaker 2: perseverance is besought by even those who are hallowed by grace,
• 30:45
  Speaker 2: and this is seen when we say Hallowed be Thy name,
• 30:49
  Speaker 2: which Augustine confirms by the words of Cyprian on Admonition
• 30:53
  Speaker 2: and Grace twelve. Hence, man, even when possessed of grace,
• 30:59
  Speaker 2: needs perseverance to be given him by God. I answer
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  Speaker 2: that perseverance is taken in three ways. First to signify
• 31:11
  Speaker 2: a habit of the mind, whereby a man stands steadfastly
• 31:16
  Speaker 2: lest he be moved by the assault of sadness from
• 31:19
  Speaker 2: what is virtuous. And thus perseverance is to sadness, as
• 31:25
  Speaker 2: continance is to concupiscence and pleasure, as the philosopher says
• 31:29
  Speaker 2: in Ethics seven to seven. Secondly, perseverance may be called
• 31:35
  Speaker 2: a habit whereby a man has the purpose of persevering
• 31:39
  Speaker 2: in good unto the end. And in both these ways
• 31:43
  Speaker 2: perseverance is infused together with grace, even as continance and
• 31:49
  Speaker 2: the other virtues are. Thirdly, perseverance is called the abiding
• 31:55
  Speaker 2: in good to the end of life. And in order
• 31:59
  Speaker 2: to have this perseverance, man does not indeed need another
• 32:04
  Speaker 2: habitual grace, but he needs the divine assistance guiding and
• 32:08
  Speaker 2: guarding him against the attacks of the passions, as appears
• 32:12
  Speaker 2: from the preceding article. And hence, after any one has
• 32:17
  Speaker 2: been justified by grace, he still needs to beseech God
• 32:22
  Speaker 2: for the aforesaid gift of perseverance, that he may be
• 32:25
  Speaker 2: kept from evil to the end of his life. For
• 32:29
  Speaker 2: to many grace is given to whom perseverance in grace
• 32:33
  Speaker 2: is not given. Reply to Objection one, This objection regards
• 32:42
  Speaker 2: the first mode of perseverance, as the second objection regards
• 32:46
  Speaker 2: the second. Hence, the solution of the second objection is clear.
• 32:54
  Speaker 2: Reply to objection three. As Augustine says on Nature and
• 32:58
  Speaker 2: Grace forty three, in the original state, man received a
• 33:03
  Speaker 2: gift whereby he could persevere, but to persevere was not
• 33:07
  Speaker 2: given him. But now by the grace of Christ many
• 33:12
  Speaker 2: receive both the gift of grace, whereby they may persevere,
• 33:16
  Speaker 2: and the further gift of persevering. And thus Christ's gift
• 33:21
  Speaker 2: is greater than Adam's fault. Nevertheless, it was easier for
• 33:27
  Speaker 2: man to persevere with the gift of grace in the
• 33:29
  Speaker 2: state of innocence, in which the flesh was not rebellious
• 33:32
  Speaker 2: against the spirit, than it is now for the restoration
• 33:37
  Speaker 2: by Christ's grace. Although it is already begun in the mind,
• 33:42
  Speaker 2: is not yet completed in the flesh, as it will
• 33:45
  Speaker 2: be in heaven, where man will not merely be able
• 33:48
  Speaker 2: to persevere, but will be unable to sin. End of
• 33:53
  Speaker 2: Question one hundred nine read by Michael Shancraig Lambert l C.