For someone could say: why should we make progress in the faith? Because a natural movement, the closer it gets to its goal, the more intense it becomes, whereas the opposite is true of a forced movement. But grace inclines in the manner of nature; therefore, he says, not forsaking, as some do, but comforting; and this, so much the more as you see the day, i.e., the end, approaching: the night is passed, and the day is at hand (Rom 13:12); the path of the just, as a shining light, goes forward and increases even to perfect day (Prov 4:18). For someone could say: why should we make progress in the faith? Because a natural movement, the closer it gets to its goal, the more intense it becomes, whereas the opposite is true of a forced movement. But grace inclines in the manner of nature; therefore, he says, not forsaking, as some do, but comforting; and this, so much the more as you see the day, i.e., the end, approaching: the night is passed, and the day is at hand (Rom 13:12); the path of the just, as a shining light, goes forward and increases even to perfect day (Prov 4:18). Lecture 3 Lecture 3 Punishment of apostates Punishment of apostates ^10:26 For if we sin wilfully after having the knowledge of the truth, there is now left no sacrifice for sins: [n. 514] ^10:26 For if we sin wilfully after having the knowledge of the truth, there is now left no sacrifice for sins: [n. 514] ^10:27 But a certain dreadful expectation of judgment, and the rage of a fire which shall consume the adversaries. [n. 517] ^10:27 But a certain dreadful expectation of judgment, and the rage of a fire which shall consume the adversaries. [n. 517] ^10:28 A man making void the law of Moses dies without any mercy under two or three witnesses: [n. 519] ^10:28 A man making void the law of Moses dies without any mercy under two or three witnesses: [n. 519] ^10:29 How much more, do you think he deserves worse punishments, who has trodden under foot the Son of God and has esteemed the blood of the testament unclean, by which he was sanctified, and has offered an affront to the spirit of grace? [n. 524] ^10:29 How much more, do you think he deserves worse punishments, who has trodden under foot the Son of God and has esteemed the blood of the testament unclean, by which he was sanctified, and has offered an affront to the spirit of grace? [n. 524] ^10:30 For we know him that has said: vengeance belongs to me, and I will repay. And again: the Lord shall judge his people. [n. 532] ^10:30 For we know him that has said: vengeance belongs to me, and I will repay. And again: the Lord shall judge his people. [n. 532] ^10:31 It is a fearful thing to fall into the hands of the living God. [n. 534] ^10:31 It is a fearful thing to fall into the hands of the living God. [n. 534] 514. Having commended the superiority of Christ’s priesthood and added an admonition to adhere to his priesthood by faith and charity, the Apostle now proves his admonition by reason. 514. Having commended the superiority of Christ’s priesthood and added an admonition to adhere to his priesthood by faith and charity, the Apostle now proves his admonition by reason. He does this in two ways: He does this in two ways: first, by instilling fear; first, by instilling fear; second, by speaking gently, at but call to mind the former days (Heb 10:32). second, by speaking gently, at but call to mind the former days (Heb 10:32). In regard to the first he does two things: In regard to the first he does two things: first, he frightens them into observing his admonition because of the removal of the remedy; first, he frightens them into observing his admonition because of the removal of the remedy; second, because of the judgment to come, at but a certain dreadful. second, because of the judgment to come, at but a certain dreadful. 515. He says, therefore: for if we sin wilfully after having the knowledge of the truth, there is now left no sacrifice for sins. This is explained in two ways: in one way according to a Gloss, which seems to make a distinction between sinners who are willing and who sin willfully, so that the willing sinner is one who is led by passion to consent to sin, about which he did not think beforehand; but the one who sins willfully does so from certain malice because his will is so prone to sin that he yields at once: they are all turned to their own course, as a horse rushing to battle (Jer 8:6), and does not repent afterwards: they are glad when they have done evil (Prov 2:14). Therefore, they sin wilfully, i.e., continue in the will to sin. 515. He says, therefore: for if we sin wilfully after having the knowledge of the truth, there is now left no sacrifice for sins. This is explained in two ways: in one way according to a Gloss, which seems to make a distinction between sinners who are willing and who sin willfully, so that the willing sinner is one who is led by passion to consent to sin, about which he did not think beforehand; but the one who sins willfully does so from certain malice because his will is so prone to sin that he yields at once: they are all turned to their own course, as a horse rushing to battle (Jer 8:6), and does not repent afterwards: they are glad when they have done evil (Prov 2:14). Therefore, they sin wilfully, i.e., continue in the will to sin. And he continues exaggeratingly, after having the knowledge of the truth: it is better for them not to have known the way of justice, than after they have known it, to turn back (2 Pet 2:21), there is now left no sacrifice for sins, i.e., the sacrifice which Christ offered for the remission of sins does not profit them, because those who repent have their sins forgiven: this is the blood of the new testament, which will be shed for you (Matt 25:28), i.e., efficaciously, but of the wicked it is said: I have labored in vain, I have spent my strength without cause and in vain (Isa 41:11); the founder has melted in vain, for their wicked deeds are not consumed (Jer 6:29). And he continues exaggeratingly, after having the knowledge of the truth: it is better for them not to have known the way of justice, than after they have known it, to turn back (2 Pet 2:21), there is now left no sacrifice for sins, i.e., the sacrifice which Christ offered for the remission of sins does not profit them, because those who repent have their sins forgiven: this is the blood of the new testament, which will be shed for you (Matt 25:28), i.e., efficaciously, but of the wicked it is said: I have labored in vain, I have spent my strength without cause and in vain (Isa 41:11); the founder has melted in vain, for their wicked deeds are not consumed (Jer 6:29). 516. But it is better to say, in keeping with the Apostle’s aim, that, according to Augustine, free will has many states: because in the state outside of grace, before that state is repaired by grace, it is not in our power to sin mortally or not to sin; and this, because of the preconceived end and the habit inclining. This is true much of the time, but if through some delay one acts from premeditation, he can avoid this sin or that. But after man has been repaired by grace, it is entirely within his power to avoid mortal sin and even venial sin in particular, but not altogether in general; and this is due to the help of sanctifying grace. 516. But it is better to say, in keeping with the Apostle’s aim, that, according to Augustine, free will has many states: because in the state outside of grace, before that state is repaired by grace, it is not in our power to sin mortally or not to sin; and this, because of the preconceived end and the habit inclining. This is true much of the time, but if through some delay one acts from premeditation, he can avoid this sin or that. But after man has been repaired by grace, it is entirely within his power to avoid mortal sin and even venial sin in particular, but not altogether in general; and this is due to the help of sanctifying grace. Therefore, he says, for if we sin wilfully after having the knowledge of the truth, i.e., after receiving grace, by which the knowledge of sin is possessed: because before the knowledge of sin, our sin is not imputed to us. But afterwards, there is now left no sacrifice for sins, because before the reparation, which was accomplished by Christ, that sacrifice which was awaited was left, but now his death is no longer awaited; so, too, after baptism, no further baptism is awaited. Therefore, he says, for if we sin wilfully after having the knowledge of the truth, i.e., after receiving grace, by which the knowledge of sin is possessed: because before the knowledge of sin, our sin is not imputed to us. But afterwards, there is now left no sacrifice for sins, because before the reparation, which was accomplished by Christ, that sacrifice which was awaited was left, but now his death is no longer awaited; so, too, after baptism, no further baptism is awaited. 517. Then when he says, but a certain dreadful expectation, he frightens them with the expectation of God’s judgment. 517. Then when he says, but a certain dreadful expectation, he frightens them with the expectation of God’s judgment. In regard to which he does two things: In regard to which he does two things: first, he frightens them; first, he frightens them; second, he gives a reason, at a man making void. second, he gives a reason, at a man making void. 518. Thus, therefore, it has been stated that no further sacrifice is left. What then? That which was stated above, namely, that after death comes the judgment (Heb 9:27): know that there is a judgment (Job 19:29). 518. Thus, therefore, it has been stated that no further sacrifice is left. What then? That which was stated above, namely, that after death comes the judgment (Heb 9:27): know that there is a judgment (Job 19:29). The expectation of that judgment is dreadful both because of the consciousness of sins: we all offend in many ways (Jas 3:2) and because of the imperfection of our justices: all our justices are as the rag of a menstruous woman (Isa 64:6); I am afraid of your judgments (Ps 119:120); I have heard and my bowels were troubled (Hab 3:16). The expectation of that judgment is dreadful both because of the consciousness of sins: we all offend in many ways (Jas 3:2) and because of the imperfection of our justices: all our justices are as the rag of a menstruous woman (Isa 64:6); I am afraid of your judgments (Ps 119:120); I have heard and my bowels were troubled (Hab 3:16). This expectation is also distressing; hence, he says, and the rage of a fire, i.e., the punishment by fire, which is inflicted by the jealous zeal of divine justice: I am the Lord, your God, mighty, jealous (Exod 20:5). But zeal is a spouse’s love. Therefore, just as a husband does not spare a wicked wife, so neither God a sinful soul: the jealousy and rage of the husband will not spare in the day of judgment (Prov 6:34). He continues, which shall consume the adversaries: a fire shall go before him and shall burn his enemies round about (Ps 97:3), because the fire, which will go before the face of the judge, will burn the bodies of living things and will cast the reprobate into hell and consume their bodies, not by totally consuming them but by torturing them forever. This expectation is also distressing; hence, he says, and the rage of a fire, i.e., the punishment by fire, which is inflicted by the jealous zeal of divine justice: I am the Lord, your God, mighty, jealous (Exod 20:5). But zeal is a spouse’s love. Therefore, just as a husband does not spare a wicked wife, so neither God a sinful soul: the jealousy and rage of the husband will not spare in the day of judgment (Prov 6:34). He continues, which shall consume the adversaries: a fire shall go before him and shall burn his enemies round about (Ps 97:3), because the fire, which will go before the face of the judge, will burn the bodies of living things and will cast the reprobate into hell and consume their bodies, not by totally consuming them but by torturing them forever. 519. Then when he says a man making void, he proves what he had said about the terror of the judgment: 519. Then when he says a man making void, he proves what he had said about the terror of the judgment: first, by arguing from the lesser; first, by arguing from the lesser; second, by an authority, at for we know him. second, by an authority, at for we know him. He takes the first from the law. For a person deserves a greater punishment to the degree that he scorns a more sacred thing. Therefore, since the Old Testament is not as sacred as the New, but a transgressor of the Old was punished very severely, it follows that a transgressor of the New should be punished even more severely. He takes the first from the law. For a person deserves a greater punishment to the degree that he scorns a more sacred thing. Therefore, since the Old Testament is not as sacred as the New, but a transgressor of the Old was punished very severely, it follows that a transgressor of the New should be punished even more severely. In regard to this argument he does two things: In regard to this argument he does two things: first, he describes what was done in the Old; first, he describes what was done in the Old; second, what will be done in the New, at how much more. second, what will be done in the New, at how much more. 520. In regard to the Old he mentions the punishment and the crime: the crime, when he says, a man making void the law of Moses. That is said to be made void which does not attain its due end. But not only the old law, but every law, is given to induce men to virtue and make them abstain from vices. Therefore, a person who transgresses a law and gives himself over to vices, as far as he is concerned, makes the law void: you have made void the commandment of God for your tradition (Matt 15:6); the male, whose flesh of his foreskin shall not be circumcised, that soul shall be destroyed out of his people: because he has broken my covenant (Gen 17:14). 520. In regard to the Old he mentions the punishment and the crime: the crime, when he says, a man making void the law of Moses. That is said to be made void which does not attain its due end. But not only the old law, but every law, is given to induce men to virtue and make them abstain from vices. Therefore, a person who transgresses a law and gives himself over to vices, as far as he is concerned, makes the law void: you have made void the commandment of God for your tradition (Matt 15:6); the male, whose flesh of his foreskin shall not be circumcised, that soul shall be destroyed out of his people: because he has broken my covenant (Gen 17:14). 521. Then he describes the punishment, when he says, without any mercy. This punishment is very grievous, because it inflicts death; hence, he says, he dies: wizards you shall not suffer to live (Exod 22:18). And because there is no amnesty, he says, without any mercy: he shall die, and you shall not pity him (Deut 19:12–13). 521. Then he describes the punishment, when he says, without any mercy. This punishment is very grievous, because it inflicts death; hence, he says, he dies: wizards you shall not suffer to live (Exod 22:18). And because there is no amnesty, he says, without any mercy: he shall die, and you shall not pity him (Deut 19:12–13).