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We shall perceive the eternal justice of things; for we shall recognise that the world is itself the Last Judgment on it, and we shall begin to understand why it is that everything that lives must pay the penalty of its existence, first in living and then in dying. Thus the evil of the penalty accords with the evil of the sin malum poenae with malum culpae.
But vengeance is in repentance formally, i.e., because regeneration itself occurs by a perpetual mortification of the oldness of life. The saying of Scotus may indeed be very beautiful, that poenitentia is so called because it is, as it were, poenae tenentia, holding to punishment. But of what punishment, of what vengeance, does Augustine speak?
One of these curious paintings represents Faustus in company with students and musicians sitting around a table covered with dishes and bottles. Faustus is lifting his goblet with one hand, and with the other beating time on the table to the music. At the bottom we read the following verse in barbarous Latin: "Vive. Bibe. Obgregare. Memor Fausti hujus, et hujus Poenae. Aderat claudo haec.
And for the lawyer, though Jus be the daughter of Justice, and Justice the chief of virtues, yet because he seeketh to make men good, rather Formidine poenae than Virtutis amore or to say righter, doth not endeavour to make men good, but that their evil hurt not others: having no care, so he be a good citizen, how bad a man he be.
Victor: Nomen habes Coronati; Te tormenta decet pati Pro corona gloriae. Elsewhere the same illustrious hymnologist plays in like manner on the name of St. Vincentius: Qui vincentis habet nomen Ex re probat dignum omen Sui fore nominis; Vincens terra, vincens mari Quidquid potest irrogari Poenae vel formidinis. In the Bull for the canonization of Sta.
"Aut fuit, aut veniet; nihil est praesentis in illa." "Morsque minus poenae, quam mora mortis, habet;" Ovid, Ep. a thousand beasts, a thousand men, are sooner dead than threatened. That also which we principally pretend to fear in death is pain, its ordinary forerunner: yet, if we may believe a holy father: "Malam mortem non facit, nisi quod sequitur mortem." St. Augustin, De Civit.
In the Apology, Melanchthon claims that such reservation should be limited to the ecclesiastical penalties to be inflicted, but that it had not been Intended to comprise also the guilt involved; it was a reservatio poenae, but not a reservatio culpae. Luther suggests the same here, but with more than usual caution.
Accusationes, poenae, jus redditum. 13. Scuto frameaque ornati juvenes, principum comites: eorum virtus et fama. 14. Gentis bellica studia. 15. In pace, venatio, otium: Collata principibus munera. 16. Urbes nullae: vici, domus, specus suffugium hiemi et receptaculum frugibus. 17. Vestitus hominum, feminarum. 18. Matrimonia severa: dos a marito oblata. 19. Pudicitia.
Nec quidquam ultra formidinis: vacua castella, senum coloniae, inter male parentes et injuste imperantes aegra municipia et discordantia: hic dux, hic exercitus: ibi tributa et metalla et ceterae servientium poenae: quas in aeternum perferre aut statim ulcisci in hoc campo est. Proinde ituri in aciem et majores vestros et posteros cogitate."