SEXTO ET ULTIMO quaeritur de gratia sacramentali, utrum sit eadem per essentiam cum gratia virtutum. Et quod eadem sit, videtur:

SIXTH AND LAST there is asked concerning sacremental grace, whether it is the same per essentiam with the grace of the virtues. And that it is the same, seems:

1. Quia Sacramentorum gratia est gratum faciens, quia facit dignum vita aeterna, ut patet in baptismo; sed in una anima una est gratia gratum faciens:¹ ergo etc.

1. Because to the Sacraments belong the grace making one pleasing, because it makes one worthy of eternal life, as is clear in Baptism; but in one soul there is one grace making one pleasing:¹ ergo etc..

2. Item, « tantum unum uni opponitur »;² sed gratia in virtutibus opponitur peccatis, similiter et gratia in Sacramentis: ergo est una.

2. Likewise, « only one is opposed to one »;² but the grace in the virtues is opposed to sins, similarly also the grace in the Sacraments: therefore it is one.

3. Item, baptizatus baptismo flaminis, si accedit ad Sacramentum, non recipit aliam gratiam, ut dicit Magister:³ ergo non est alia gratia in Sacramentis quam in virtutibus, quia iste non habebat nisi gratiam virtutum.

3. Likewise, the one baptised by a baptism of flame, if he approaches toward the Sacrament (of Baptism), does not receive any grace, as Master (Peter) says:³ therefore there is not a grace in the Sacraments other than (that which is) in the virtues, because that one did not have but the grace of the virtues.

4. Item, idem est quod dirigit separando a termino et inclinando ad terminum;⁴ sed Sacramenta sunt complentia animam separando a malo, virtutes ad terminum ordinando: ergo etc.

4. Likewise, the same is (that) which directs by separating from a terminus and by inclining to a terminus;⁴ but the Sacraments are completing the soul by separating (it) from evil, the vitues by ordaining (it) to (its) terminus: ergo etc..

CONTRA: 1. Omnis qui non accedit ficte, habet gratiam virtutum; qui autem accedit ficte, nullam gratiam recipit in Sacramento:⁵ ergo aut alia gratia datur ei quam gratia virtutum, aut Sacramenta nihil dant omnino.

ON THE CONTRARY: 1. Everyone who does not approach in a feigned manner, has the grace of the virtues; but he who approaches in a feigned manner, receives no grace in the Sacrament:⁵ therefore either there is given to him a grace other than the grace of the virtues, or the Sacraments give entirely nothing.

2. Item, quae habent diversas differentias essentialiter sunt essentialiter diversa;⁶ sed talia sunt gratia in Sacramentis et virtutibus et donis et beatitudinibus: ergo etc.

2. Likewise, (those things) which have essentially diverse differences are essentially diverse;⁶ but such are the grace in the Sacraments and (that in) the virtues and (that in) the gifts and (that in) the beatitudes: ergo etc..

3. Item, dona et virtutes et beatitudines essent, si nunquam esset peccatum, non autem gratia Sacramentorum:⁷ ergo etc.

3. Likewise, there would be gifts and virtues and beatitudes, if there were never sin, but not the grace of the Sacraments:⁷ ergo etc..

4. Item, connexio est in virtutibus,⁸ non autem in Sacramentis: ergo etc.

4. Likewise, there is a connexion in the virtues,⁸ but not in the Sacraments: ergo etc..

RESPONDEO: Quidam voluerunt dicere, quod in his et in illis est omnino eadem gratia, differens sola comparatione⁹ vel modo participandi. Illa enim gratia, quae facit, virtutes et dona esse in anima, sacramentalis dicitur, secundum quod per Sacramentum datur, aut augetur, vel recuperatur; nec instituta sunt Sacramenta ad aliam gratiam, sed ad illam quaerendam et recuperandam.

I RESPOND: Certain ones wanted to say, that in these (sacraments) and those (virtues) there was entirely the same grace, differing by a comparison alone⁹ and/or by a mannder of participating. For that grace, which causes, the virtues and gifts to be in the soul, is said (to be) sacramental, according to that which through the Sacrament is given, or augmented, and/or recuperated; and the Sacraments have not been instituted for another grace, but for seeking and recuperaint that one.

Alia positio est, quod¹⁰ differens est per essentiam, sicut probant istae rationes; et sicut in uno homine plures sunt gratiae gratis datae, ita et plures gratum facientes, propter hoc quod ordinant ad diversa. Virtutes enim et dona ordinant ad opera bona, sed Sacramenta curant vitia nec ordinant ad opera bona nisi ex consequenti; unde secundum quod multa sunt vitia, multae sunt gratiae sacramentales.

The other position is, that¹⁰ there is a different one per essentiam, just as those reasons prove; and just as in one man there are more graces given gratis, so also more making one pleasing, on account of this that they ordain to diverse (things). For the virtues and gifts ordain to good works, but the Sacraments cure vices and do not ordain to good works except out of the consequent; whence according to which there are many vices, there are many sacramental graces.

Tertia positio est probabilior et melior, quod gratia gratum faciens una est; et huius signum est, quia tollitur uno peccato tota. Sed attendendum, quod cum dico gratiam virtutum, dico gratiam gratum facientem et habitum substratum; et gratia gratum faciens una est, sed habitus substratus alius et alius.¹ Similiter cum dico gratiam sacramentalem, non tantum dico gratiam, sed etiam effectus curationis plures sunt. Distinguitur ergo gratia in Sacramentis, donis et virtutibus concernendo effectus et habitus substratos. Unde sacramentalis gratia supra gratiam virtutum propter peccatum addit aliquem effectum. Exemplum in eo quo gratus est et baptizatus: datur illi gratiae effectus, quia non tantum absolvitur² a culpa, sed etiam a poena; sicut et in aliis virtutibus et donis et beatitudines est differentia penes habitus substratos, qui differunt propter differentiam in actibus, ad quod ordinant. Nam virtutes ordinant ad opera prima, dona ad media, beatitudines ad perfecta, ut alibi³ patet; Sacramenta vero addunt remedium curationis. — Et rationes procedunt secundum has duas vias.⁴

The third position, more probable and better, is, that there is one grace making one pleasing; and the sign of this is, that the whole is borne off by one sin. But it must be attended to, that when I say the grace of the virtues, I say the grace making one pleasing and the substrate habit; and there is one grace making one pleasing, but (there is) one and another substrate habit.¹ Similarly when I say sacramental grace, not only do I say grace, but also the effect of the curing; and the grace indeed is one, but the effects of curing are more (than one). Therefore the grace in the Sacraments, the gifts and the virtues is distinguished by sifting together [concernendo] the effects and the substrate habits. Whence sacramental grace on account of sin adds some effect upon the grace of the virtues. (There is) the example in him who is pleasing and baptized: the effect of grace is given to him, because not only is he absolved² from fault, but also from punishment; just as in the other virtues and gifts and beatitudes there is a difference from within the substrate habits, which differ on account of the difference in the acts, to which they ordain. For the virtues ordain to the first works, the gifts to the middle ones, the beatitudes to the perfect ones, as is elsewhere³ clear; but the Sacraments add the remedy of the curing. — And the reasons proceed according to these two ways.⁴