ATreatiseonNatureandGrace,AgainstPelagius

byAureliusAugustine,BishipofHippo

CONTAINED IN ONE BOOK, ADDRESSED TO TIMASIUS ANDJACOBUS.

WRITTENINTHEYEAROFOURLORD415.

TableofContents

Argument.

TheOccasionofPublishingThisWork;WhatGod'sRighteousnessis.

FaithinChristNotNecessarytoSalvation,IfaManWithoutItCanLeadaRighteousLife.

NatureWasCreatedSoundandWhole;ItWasAfterwardsCorruptedbySin.

FreeGrace.

ItWasaMatterofJusticethatAllShouldBeCondemned.

ThePelagiansHaveVeryStrongandActiveMinds.

HeProceeds toConfute theWorkofPelagius;HeRefrains asYet fromMentioningPelagius'Name.

ADistinctionDrawnbyPelagiusBetweenthePossibleandActual.

EvenTheyWhoWereNotAbletoBeJustifiedareCondemned.

HeCouldNotBeJustified,WhoHadNotHeardof theNameofChrist;

RenderingtheCrossofChristofNoneEffect.

GraceSubtlyAcknowledgedbyPelagius.

InOurDiscussionsAboutGrace,WeDoNotSpeakofthatWhichRelatestotheConstitutionofOurNature,ButtoItsRestoration.

TheScopeandPurposeoftheLaw'sThreatenings;'PerfectWayfarers.'

RefutationofPelagius.

NotEverything [ofDoctrinalTruth] isWritten inScripture inSoManyWords.

Pelagius Corrupts a Passage of theApostle James byAdding aNote ofInterrogation.

ExplanationofThisTextContinued.

WhoMayBeSaidtoBeintheFlesh.

Sins of Ignorance; To Whom Wisdom is Given by God on TheirRequestingIt.

WhatPrayerPelagiusWouldAdmittoBeNecessary.

PelagiusDeniesthatHumanNatureHasBeenDepravedorCorruptedbySin.

How Our Nature Could Be Vitiated by Sin, Even Though It Be Not aSubstance.

AdamDeliveredbytheMercyofChrist.

SinandthePenaltyofSintheSame.

GodForsakesOnlyThoseWhoDeservetoBeForsaken.WeareSufficientof Ourselves to Commit Sin; But Not to Return to the Way ofRighteousness.DeathisthePunishment,NottheCauseofSin.

ChristDiedofHisOwnPowerandChoice.

EvenEvils,ThroughGod'sMercy,areofUse.

TheDispositionofNearlyAllWhoGoAstray.WithSomeHereticsOurBusinessOughtNottoBeDisputation,ButPrayer.

ASimiletoShowthatGod'sGraceisNecessaryforDoingAnyGoodWorkWhatever.GodNeverForsakes theJustifiedManIfHeBeNotHimselfForsaken.

SinisRemovedbySin.

The Order and Process of Healing Our Heavenly Physician Does NotAdoptfromtheSickPatient,ButDerivesfromHimself.WhatCausetheRighteousHaveforFearing.

GodForsakesUstoSomeExtentthatWeMayNotGrowProud.

NotEverySinisPride.HowPrideistheCommencementofEverySin.

AMan'sSinisHisOwn,ButHeNeedsGraceforHisCure.

Why God Does Not Immediately Cure Pride Itself. The Secret andInsidiousGrowthofPride.PreventingandSubsequentGrace.

PrideEveninSuchThingsasareDoneArightMustBeAvoided.FreeWillisNotTakenAwayWhenGraceisPreached.

BeingWhollyWithoutSinDoesNotPutManonanEqualitywithGod.

We Must Not Lie, Even for the Sake of Moderation. The Praise ofHumilityMustNotBePlacedtotheAccountofFalsehood.

PelagiusGlorifiesGodasCreatorattheExpenseofGodasSaviour.

WhyThereisaRecordinScriptureofCertainMen'sSins,RecklessnessinSinAccountsIttoBeSoMuchLossWheneverItFallsShortinGratifyingLust.

WhetherHolyMenHaveDiedWithoutSin.

TheBlessedVirginMaryMayHaveLivedWithoutSin.NoneoftheSaintsBesidesHerWithoutSin.

WhyScriptureHasNotMentionedtheSinsofAll.

PelagiusArguesthatAbelWasSinless.

Why Cain Has Been by Some Thought to Have Had Children by HisMother Eve. The Sins of RighteousMen.WhoCanBe BothRighteous,andYetNotWithoutSin.

ShallWeFollowScripture,orAddtoItsDeclarations?

ForWhatPelagiusThoughtthatChristisNecessarytoUs.

HowtheTerm'All'IstoBeUnderstood.

AManCanBeSinless,ButOnlybytheHelpofGrace.IntheSaintsThisPossibilityAdvancesandKeepsPacewiththeRealization.

GodCommandsNoImpossibilities.

StateoftheQuestionBetweenthePelagiansandtheCatholics.HolyMenofOldSavedbytheSelf-SameFaithinChristWhichWeExercise.

TheWholeDiscussionisAboutGrace.

PelagiusDistinguishesBetweenaPowerandItsUse.

ThereisNoIncompatibilityBetweenNecessityandFreeWill.

TheSameContinued.

TheAssistanceofGraceinaPerfectNature.

ItDoesNotDetractfromGod'sAlmightyPower,thatHeisIncapableofEitherSinning,orDying,orDestroyingHimself.

EvenPiousandGod-FearingMenResistGrace.

InWhat Sense Pelagius Attributed to God's Grace the Capacity of NotSinning.

PelagiusAdmits'ContraryFlesh'IntheUnbaptized.

PaulAssertsthattheFleshisContraryEvenintheBaptized.

ConcerningWhatGraceofGod isHereUnderDiscussion.TheUngodlyMan,WhenDying,isNotDeliveredfromConcupiscence.

DoesGodCreateContraries?

Pelagius'AdmissionasRegardstheUnbaptized,Fatal.

'ThisBodyofDeath,'SoCalledfromItsDefect,NotfromItsSubstance.

TheWorks,NottheSubstance,ofthe'Flesh'Opposedtothe'Spirit.'

WhoMayBeSaidtoBeUndertheLaw.

DespitetheDevil,ManMay,byGod'sHelp,BePerfected.

PelagiusPutsNatureinthePlaceofGrace.

WhetherAnyManisWithoutSininThisLife.

AugustinRepliesAgainst theQuotationsWhichPelagiusHadAdvancedOutoftheCatholicWriters.Lactantius.

Hilary. The Pure in Heart Blessed. The Doing and Perfecting ofRighteousness.

HeMeetsPelagiuswithAnotherPassagefromHilary.

Ambrose.

AugustinAdducesinReplySomeOtherPassagesofAmbrose.

JohnofConstantinople.

Xystus.

Jerome.

ACertainNecessityofSinning.

Augustin Himself. Two Methods Whereby Sins, Like Diseases, areGuardedAgainst.

AugustinQuotesHimselfonFreeWill.

HowtoExhortMentoFaith,Repentance,andAdvancement.

GodEnjoinsNoImpossibility,BecauseAllThingsarePossibleandEasytoLove.

TheDegreesofLoveareAlsoDegreesofHoliness.

ATreatiseonNatureandGrace,AgainstPelagius

Argument

He begins with a statement of what is to be investigated concerningnatureandgrace;heshowsthatnature,aspropagatedfromthefleshofthe sinfulAdam,beingno longerwhatGodmade it at first,—faultlessandsound,—requirestheaidofgrace,inorderthatitmayberedeemedfromthewrathofGodandregulatedfortheperfectionofrighteousness:that the penal fault of nature leads to a most righteous retribution:whilst grace itself is not rendered to any deserts of ours, but is givengratuitously;andtheywhoarenotdeliveredbyitarejustlycondemned.Heafterwardsrefutes,withanswersoneveryseveralpoint,aworkbyPelagius, who supports this self-same nature in opposition to grace;amongother thingsespecially, inhisdesire to recommend theopinionthatamancanlivewithoutsin,hecontendedthatnaturehadnotbeenweakenedandchangedbysin;for,otherwise,thematterofsin(whichhethinksabsurd)wouldbeitspunishment,ifthesinnerwereweakenedtosuchadegreethathecommittedmoresin.Hegoesontoenumeratesundry righteous men both of the Old and of the New Testaments:deemingthesetohavebeenfreefromsin,heallegedthepossibilityofnotsinningtobeinherentinman;andthisheattributedtoGod’sgrace,onthegroundthatGodistheauthorofthatnatureinwhichisinseparablyinherentthispossibilityofavoidingsin.Towardstheendofthistreatisethere is an examination of sundry extracts from old writers, whichPelagius adduced in support of his views, and expressly fromHilary,Ambrose,andevenAugustinhimself.

CHAP. 1 [I.]--THEOCCASIONOFPUBLISHINGTHISWORK;WHATGOD'SRIGHTEOUSNESSIS.

THEbookwhichyousenttome,mybelovedsons,TimasiusandJacobus,Ihave read throughhastily,butnot indifferently,omittingonly the fewpoints which are plain enough to everybody; and I saw in it a maninflamed withmost ardent zeal against those, who, when in their sins

they ought to censure human will, are more forward in accusing thenature ofmen, and thereby endeavour to excuse themselves.He showstoogreatafireagainstthisevil,whichevenauthorsofsecularliteraturehave severely censured with the exclamation: "The human race falselycomplainsofitsownnature!"Thissamesentimentyourauthoralsohasstronglyinsistedupon,withallthepowersofhistalent.Ifear,however,thathewillchieflyhelpthose"whohaveazealforGod,butnotaccordingto knowledge,"who, "being ignorant of God's righteousness, and goingabout to establish their own righteousness, have not submittedthemselvestotherighteousnessofGod."Now,whattherighteousnessofGod is,which is spokenofhere,he immediatelyafterwardsexplainsbyadding: "ForChrist is theendof the law for righteousness toeveryonethat believeth." This righteousness of God, therefore, lies not in thecommandmentof the law,whichexcites fear,but in theaidaffordedbythe grace of Christ, to which alone the fear of the law, as of aschoolmaster, usefully conducts. Now, the man who understands thisunderstandswhyheisaChristian.For"Ifrighteousnesscamebythelaw,thenChrist isdead invain." If,howeverHedidnotdie invain, inHimonly is theungodlyman justified,and tohim,onbelieving inHimwhojustifiestheungodly,faithisreckonedforrighteousness.Forallmenhavesinnedandcomeshortof thegloryofGod,being justified freelybyHisblood.Butallthosewhodonotthinkthemselvestobelongtothe"allwhohavesinnedandfallshortofthegloryofGod,"haveofcoursenoneedtobecomeChristians,because"theythatbewholeneednotaphysician,butthey thataresick;"whence it is, thatHecamenot tocall therighteous,butsinnerstorepentance.

CHAP. 2 [II.]--FAITH INCHRISTNOTNECESSARYTOSALVATION,IFAMANWITHOUTITCANLEADARIGHTEOUSLIFE.

Thereforethenatureofthehumanrace,generatedfromthefleshof theone transgressor, if it is self-sufficient for fulfilling the law and forperfecting righteousness, ought to be sure of its reward, that is, ofeverlasting life, even if in anynationor at any former time faith in thebloodofChristwasunknowntoit.ForGodisnotsounjustastodefraudrighteouspersonsof therewardofrighteousness,becausetherehasnotbeenannounced to themthemysteryofChrist'sdivinityandhumanity,

whichwasmanifestedinthefleshyForhowcouldtheybelievewhattheyhadnotheardof;orhowcouldtheyhearwithoutapreacher?'For"faithcomethbyhearing,andhearingby thewordofChrist."But Isay(addshe):Havetheynotheard?"Yea,verily;theirsoundwentoutintoall theearth,andtheirwordsuntotheendsof theworld."Before,however,allthis had been accomplished, before the actual preaching of the gospelreachestheendsofalltheearth--becausetherearesomeremotenationsstill(althoughit issaidtheyareveryfew)towhomthepreachedgospelhasnotfounditsway,--whatmusthumannaturedo,orwhathasitdone--forithadeithernotheardthatallthiswastotakeplace,orhasnotyetlearnt that it was accomplished--but believe in God whomade heavenand earth, by whom also it perceived by nature that it had been itselfcreated,andleadarightlife,andthusaccomplishHiswill,uninstructedwithanyfaithinthedeathandresurrectionofChrist?Well,ifthiscouldhavebeendone,orcanstillbedone,thenformypartIhavetosaywhattheapostlesaidinregardtothelaw:"ThenChristdiedinvain."Forifhesaidthisaboutthelaw,whichonlythenationoftheJewsreceived,howmuchmore justlymay it be said of the law of nature,which thewholehumanracehasreceived, "If righteousnesscomebynature, thenChristdiedinvain."If,however,Christdidnotdieinvain,thenhumannaturecannot by any means be justified and redeemed from God's mostrighteouswrath--in a word, from punishment--except by faith and thesacramentofthebloodofChrist.

CHAP. 3 [III.]--NATURE WAS CREATED SOUND AND WHOLE; ITWASAFTERWARDSCORRUPTEDBYSIN.

Man'snature, indeed,wascreatedat first faultlessandwithoutanysin;butthatnatureofmaninwhicheveryoneisbornfromAdam,nowwantsthePhysician,becauseitisnotsound.Allgoodqualities,nodoubt,whichitstillpossessesinitsmake,life,senses,intellect,ithasoftheMostHighGod,itsCreatorandMaker.Buttheflaw,whichdarkensandweakensallthosenaturalgoods,sothatithasneedofilluminationandhealing,ithasnot contracted from its blameless Creator--but from that original sin,whichitcommittedbyfreewill.Accordingly,criminalnaturehasitspartinmostrighteouspunishment.For,ifwearenownewlycreatedinChrist,wewere,forallthat,childrenofwrath,evenasothers,"butGod,whois

rich inmercy, forHisgreat lovewherewithHe lovedus, evenwhenweweredeadinsins,hathquickenedustogetherwithChrist,bywhosegraceweweresaved."

CHAP.4[IV.]--FREEGRACE.

Thisgrace,however,ofChrist,withoutwhichneither infantsnoradultscan be saved, is not rendered for any merits, but is given gratis, onaccountofwhichitisalsocalledgrace."Beingjustified,"saystheapostle,"freelythroughHisblood."Whencethey,whoarenot liberatedthroughgrace, either because they are not yet able to hear, or because they areunwillingtoobey;oragainbecausetheydidnotreceive,atthetimewhentheywereunableonaccountofyouthtohear,thatbathofregeneration,whichtheymighthavereceivedandthroughwhichtheymighthavebeensaved, are indeed justly condemned; because they are not without sin,either thatwhichtheyhavederivedfromtheirbirth,or thatwhich theyhaveaddedfromtheirownmisconduct."Forallhavesinned"--whetherinAdamorinthemselves--"andcomeshortofthegloryofGod."

CHAP.5[V.]--ITWASAMATTEROFJUSTICETHATALLSHOULDBECONDEMNED.

The entire mass, therefore, incurs penalty and if the deservedpunishment of condemnation were rendered to all, it would withoutdoubt be righteously rendered. They, therefore, who are deliveredtherefrombygracearecalled,notvesselsoftheirownmerits,but"vesselsofmercy."Butofwhosemercy,ifnotHiswhosentChristJesusintotheworldtosavesinners,whomHeforeknew,andforeordained,andcalled,andjustified,andglorified?Now,whocouldbesomadlyinsaneastofailtogiveineffablethankstotheMercywhichliberateswhomitwould?Theman who correctly appreciated the whole subject could not possiblyblamethejusticeofGodinwhollycondemningallmenwhatsoever.

CHAP.6 [VI.]--THEPELAGIANSHAVEVERYSTRONGANDACTIVEMINDS.

IfwearesimplywiseaccordingtotheScriptures,wearenotcompelledtodisputeagainstthegraceofChrist,andtomakestatementsattemptingto

showthathumannaturebothrequiresnoPhysician,--ininfants,becauseitiswholeandsound;andinadults,becauseitisabletosufficeforitselfin attaining righteousness, if it will.Men no doubt seem to urge acuteopinionsonthesepoints,butitisonlyword-wisdom,bywhichthecrossofChristismadeofnoneeffect.This,however,"isnotthewisdomwhichdescendeth from above." The words which follow in the apostle'sstatementIamunwillingtoquote;forwewouldrathernotbethoughttodo an injustice to our friends, whose very strong and activeminds weshould be sorry to see running in a perverse, instead of an upright,course.

CHAP. 7 [VII.]--HE PROCEEDS TO CONFUTE THE WORK OFPELAGIUS;HEREFRAINSASYETFROMMENTIONINGPELAGIUS'NAME.

Howeverardent,then,isthezealwhichtheauthorofthebookyouhaveforwardedtomeentertainsagainstthosewhofindadefencefortheirsinsintheinfirmityofhumannature;notless,nayevenmuchgreater,shouldbeoureagernessinpreventingallattemptstorenderthecrossofChristofnoneeffect.Ofnoneeffect,however,itisrendered,ifitbecontendedthatbyanyothermeansthanbyChrist'sownsacramentitispossibletoattain to righteousness and everlasting life. This is actually done in thebooktowhichIrefer--Iwillnotsaybyitsauthorwittingly,lestIshouldexpressthejudgmentthatheoughtnottobeaccountedevenaChristian,but, as I rather believe, unconsciously. He has done it, no doubt, withmuchpower;Ionlywishthattheabilityhehasdisplayedweresoundandlesslikethatwhichinsanepersonsareaccustomedtoexhibit.

CHAP. 8.--A DISTINCTION DRAWN BY PELAGIUS BETWEEN THEPOSSIBLEANDACTUAL.

For he first of all makes a distinction: "It is one thing," says he, "toinquirewhetherathingcanbe,whichhasrespectto itspossibilityonly;andanotherthing,whetherornotitis."Thisdistinction,nobodydoubts,istrueenough;foritfollowsthatwhateveris,wasabletobe;butitdoesnotthereforefollowthatwhatisabletobe,alsois.OurLord,forinstance,raisedLazarus;Heunquestionablywasabletodoso.ButinasmuchasHedidnotraiseupJudas?mustwethereforecontendthatHewasunableto

do so? He certainly was able, but He would not. For if He had beenwilling, He could have effected this too. For the Son quickenethwhomsoever He will. Observe, however, what he means by thisdistinction,trueandmanifestenoughinitself,andwhatheendeavourstomakeoutofit."Wearetreating,"sayshe,"ofpossibilityonly;andtopassfrom this to somethingelse, except in the caseof somecertain fact,wedeemtobeaveryseriousandextraordinaryprocess."Thisideaheturnsoveragainandagain, inmanywaysandatgreat length, so thatnoonewould suppose that he was inquiring about any other point than thepossibilityofnotcommittingsin.Amongthemanypassagesinwhichhetreats of this subject, occurs the following: "I once more repeat myposition:Isaythatitispossibleforamantobewithoutsin.Whatdoyousay?Thatitisimpossibleforamantobewithoutsin?ButIdonotsay,"headds,"thatthereisamanwithoutsin;nordoyousay,thatthereisnota man without sin. Our contention is about what is possible, and notpossible; not about what is, and is not." He then enumerates certainpassages of Scripture, which are usually alleged in opposition to them,andinsiststhattheyhavenothingtodowiththequestion,whichisreallyindispute,astothepossibilityorimpossibilityofaman'sbeingwithoutsin.This iswhathe says: "Noman indeed is clean frompollution;and,Thereisnomanthatsinnethnot;and,Thereisnotajustmanupontheearth; and,There is none that doeth good. There are these and similarpassagesinScripture,"sayshe,"buttheytestifytothepointofnotbeing,notofnotbeingable;forbytestimoniesofthissortitisshownwhatkindofpersonscertainmenwereatsuchandsuchatime,notthattheywereunable to be something else. Whence they are justly found to beblameworthy. If, however, they had been of such a character, simplybecausetheywereunabletobeanythingelse,theyarefreefromblame."

CHAP. 9 [VIII.]--EVEN THEY WHO WERE NOT ABLE TO BEJUSTIFIEDARECONDEMNED.

Seewhat he has said. I, however, affirm that an infant born in a placewhereitwasnotpossibleforhimtobeadmittedtothebaptismofChrist,andbeingovertakenbydeath,wasplacedinsuchcircumstances, that istosay,diedwithoutthebathofregeneration,becauseitwasnotpossibleforhimtobeotherwise.Hewouldthereforeabsolvehim,and,inspiteof

the Lord's sentence, open to him the kingdom of heaven. The apostle,however,doesnotabsolvehim,whenhesays:"Byonemansinenteredintotheworld,anddeathbysin;bywhichdeathpasseduponallmen,forthatallhavesinned."Rightly, therefore,byvirtueof thatcondemnationwhichrunsthroughoutthemass,ishenotadmittedintothekingdomofheaven, although he was not only not a Christian, but was unable tobecomeone.

CHAP. 10 [IX.]--HE COULD NOT BE JUSTIFIED, WHO HAD NOTHEARD OF THE NAME OF CHRIST; RENDERING THE CROSS OFCHRISTOFNONEEFFECT.

But they say: "He is not condemned; because the statement that allsinnedinAdam,wasnotmadebecauseofthesinwhichisderivedfromone'sbirth,butbecauseofimitationofhim."If,therefore,Adamissaidtobetheauthorofallthesinswhichfollowedhisown,becausehewasthefirstsinnerofthehumanrace,thenhowisitthatAbel,ratherthanChrist,is not placed at the head of all the righteous, because he was the firstrighteousman?ButIamnotspeakingofthecaseofaninfant.Itaketheinstanceofayoungman,oranoldman,whohasdiedinaregionwherehe could not hear of the name of Christ.Well, could such aman havebecome righteous by nature and free will; or could he not? If theycontendthathecould,thenseewhatitistorenderthecrossofChristofnoneeffect, to contend that anymanwithout it, canbe justifiedby thelaw of nature and the power of hiswill.Wemay here also say, then isChristdeadinvain?forasmuchasallmightaccomplishsomuchasthis,evenifHehadneverdied;andiftheyshouldbeunrighteous,theywouldbe so because they wished to be, not because they were unable to berighteous.ButeventhoughamancouldnotbejustifiedatallwithoutthegraceofChrist,hewouldabsolvehim,ifhedared,inaccordancewithhiswords, totheeffect that,"ifamanwereofsuchacharacter,becausehecould not possibly have been of any other, he would be free from allblame."

CHAP.11[X.]--GRACESUBTLYACKNOWLEDGEDBYPELAGIUS.

He then starts an objection to his own position, as if, indeed, anotherpersonhad raised it, and says: "'Aman,' youwill say, 'maypossiblybe

[withoutsin];butitisbythegraceofGod.'"Hethenatoncesubjoinsthefollowing, as if in answer to his own suggestion: "I thank you for yourkindness, because you are not merely content to withdraw youropposition tomy statement, which you just now opposed, or barely toacknowledgeit;butyouactuallygosofarastoapproveit.Fortosay,'Amanmaypossibly,butbythisorbythat,'isinfactnothingelsethannotonlytoassenttoitspossibility,butalsotoshowthemodeandconditionofitspossibility.Nobody,therefore,givesabetterassenttothepossibilityof anything than the man who allows the condition thereof; because,withoutthethingitself,itisnotpossibleforaconditiontobe."Afterthisheraisesanotherobjectionagainst.himself:"'But,youwillsay,'youhereseem to reject the grace ofGod, inasmuch as youdonot evenmentionit;"'andhethenanswerstheobjection:"Now,isitIthatrejectgrace,whobyacknowledgingthethingmustneedsalsoconfessthemeansbywhichitmaybeeffected,oryou,whobydenyingthethingdoundoubtedlyalsodeny whatever may be the means through which the thing isaccomplished?"Heforgotthathewasnowansweringonewhodoesnotdenythething,andwhoseobjectionhehadjustbeforesetforthinthesewords: "A thanmay possibly be [without sin]; but it is by the grace ofGod."Howthendoesthatmandenythepossibility,indefenceofwhichhis opponent earnestly contends,whenhemakes the admission to thatopponentthat"thethingispossible,butonlybythegraceofGod?"That,however, after he is dismissed who already acknowledges the essentialthing,hestillhasaquestionagainstthosewhomaintaintheimpossibilityofaman'sbeingwithoutsin,what is it tous?Lethimplyhisquestionsagainstanyopponentshepleases,providedheonlyconfessesthis,whichcannot be denied without the most criminal impiety, that without thegraceofGodamancannotbewithoutsin.Hesays,indeed:"Whetherheconfesses it tobebygrace, orbyaid, orbymercy,whatever thatbebywhich a man can be without sin,--every one acknowledges the thingitself."

CHAP.12 [XI.]--INOURDISCUSSIONSABOUTGRACE,WEDONOTSPEAKOFTHATWHICHRELATESTOTHECONSTITUTIONOFOURNATURE,BUTTOITSRESTORATION.

I confess toyour love, thatwhen I read thosewords Iwas filledwith a

sudden joy,becausehedidnotdeny thegraceofGodbywhichaloneaman can be justified; for it is this which Imainly detest and dread indiscussionsof thiskindButwhenIwentontoreadtherest,Ibegantohavemysuspicions,firstofall,fromthesimilesheemploys.Forhesays:"IfIweretosay,manisabletodispute;abirdisabletofly;ahareisableto run;withoutmentioning at the same time the instrumentsbywhichthese acts can be accomplished--that is, the tongue, thewings, and thelegs;shouldIthenhavedeniedtheconditionsofthevariousoffices,whenIacknowledgedtheveryofficesthemselves?"It isatonceapparentthathe has here instanced such things as are by nature efficient; for themembers of the bodily structurewhich are herementioned are createdwithnaturesofsuchakind--thetongue,thewings,thelegs.Hehasnothere posited any such thing as we wish to have understood by grace,withoutwhichnomanis justified;forthis isatopicwhichisconcernedabout thecure,not theconstitution,ofnatural. functions.Entertaining,then, some apprehensions, I proceeded to read all the rest, and I soonfoundthatmysuspicionshadnotbeenunfounded.

CHAP. 13 [XII.]--THE SCOPE AND PURPOSE OF THE LAW'STHREATENINGS;"PERFECTWAYFARERS."

But before I proceed further, see what he has said.When treating thequestion about the difference of sins, and starting as an objection tohimself, what certain persons allege, "that some sins are light by theirvery frequency, their constant irruptionmaking it impossible that theyshouldbeallofthemavoided;"hethereupondeniedthatitwas"properthat they should be censured even as light offences, if they cannotpossiblybewhollyavoided."HeofcoursedoesnotnoticetheScripturesoftheNewTestament,whereinwelearnthattheintentionof the lawinits censure is this, that, by reason of the transgressions which mencommit, theymay flee for refuge to thegraceof theLord,whohas pityupon them--"the schoolmaster" "shutting them up unto the same faithwhichshouldafterwardsberevealed;"thatbyittheirtransgressionsmaybe forgiven,and thennotagainbecommitted,byGod'sassistinggrace.The road indeedbelongs to allwho areprogressing in it; although it istheywhomakeagoodadvancethatarecalled"perfecttravellers."That,however, is theheight of perfectionwhich admits of no addition,when

thegoaltowhichmentendhasbeguntobepossessed.

CHAP.14[XIII.]--REFUTATIONOFPELAGIUS.

But the truth is, thequestionwhich is proposed tohim--"Are you evenyourselfwithout sin?"--doesnot really belong to the subject indispute.What, however, he says,--that "it is rather to be imputed to his ownnegligencethatheisnotwithoutsin,"isnodoubtwellspoken;butthenhe should deem it to be his duty even to pray to God that this faultynegligencegetnotthedominionoverhim,--theprayerthatacertainmanonceputup,whenhesaid:"OrdermystepsaccordingtoThyword,andletnotanyiniquityhavedominionoverme,"--lest,whilstrelyingonhisowndiligence as on strength of his own, he should fail to attain to thetruerighteousnesseitherbythisway,orbythatothermethodinwhich,nodoubt,perfectrighteousnessistobedesiredandhopedfor.

CHAP. 15 [XIV.]--NOT EVERYTHING [OF DOCTRINAL TRUTH] ISWRITTENINSCRIPTUREINSOMANYWORDS.

That, too,which is said to him, "that it is nowherewritten in somanywords, A man can be without sin," he easily refutes thus: "That thequestion here is not in what precise words each doctrinal statement ismade."Itisperhapsnotwithoutreasonthat,whileinseveralpassagesofScripturewemayfinditsaidthatmenarewithoutexcuse,itisnowherefoundthatanymanisdescribedasbeingwithoutsin,exceptHimonly,ofwhomitisplainlysaid,that"Heknewnosin."Similarly,wereadinthepassage where the subject is concerning priests: "He was in all pointstempted like aswe are, onlywithout sin,'' --meaning, of course, in thatfleshwhich bore the likeness of sinful flesh, although it was not sinfulflesh;alikeness,indeed,whichitwouldnothaveborneifithadnotbeenineveryotherrespectthesameassinfulflesh.How,however,wearetounderstandthis:"WhosoeverisbornofGoddothnotcommitsin;neithercan he sin, for his seed remaineth in him;" while the Apostle Johnhimself,asifhehadnotbeenbornofGod,orelsewereaddressingmenwhohadnotbeenbornofGod,laysdownthisposition:"Ifwesaythatwehave no sin,we deceive ourselves, and the truth is not in us," --I havealready explained,with such care as Iwas able, in thosebookswhich IwrotetoMarcellinusonthisverysubject.Itseems,moreover,tometobe

aninterpretationworthyofacceptancetoregardtheclauseoftheabovequoted passage: "Neither can he sin," as if it meant: He ought not tocommit sin. Forwho could be so foolish as to say that sin ought to becommitted,when,infact,sinissin,fornootherreasonthanthatitoughtnottobecommitted?

CHAP.16[XV.]--PELAGIUSCORRUPTSAPASSAGEOFTHEAPOSTLEJAMESBYADDINGANOTEOFINTERROGATION.

Nowthatpassage,inwhichtheApostleJamessays:"Butthetonguecannomantame,"doesnotappeartometobecapableoftheinterpretationwhichhewouldputuponit,whenheexpoundsit,"asifitwerewrittenbywayofreproach;asmuchastosay:Cannomanthen,tamethetongue?As if ina reproachful tone,whichwouldsay:Youareable to tamewildbeasts;cannotyoutamethetongue?Asifitwereaneasierthingtotamethetonguethantosubjugatewildbeasts."Idonotthinkthatthisisthemeaningofthepassage.For,ifhehadmeantsuchanopinionasthistobeentertained of the facility of taming the tongue, there would havefollowedinthesequelofthepassageacomparisonofthatmemberwiththebeasts.Asit is,however, itsimplygoesontosay:"Thetongueisanunrulyevil, fullofdeadlypoison," --such,of course,as ismorenoxiousthan that of beasts and creeping things. Forwhile the onedestroys theflesh, the other kills the soul. For, "Themouth that belieth slayeth thesoul." It is not, therefore, as if this is an easier achievement than thetamingofbeasts thatSt.Jamespronouncedthestatementbeforeus,orwouldhaveothersutterit;butheratheraimsatshowingwhatagreatevilinman his tongue is--so great, indeed, that it cannot be tamed by anyman,althoughevenbeastsare tameablebyhumanbeings.Andhe saidthis, not with a view to our permitting, through our neglect, thecontinuanceofsogreataneviltoourselves,butinorderthatwemightbeinducedtorequestthehelpofdivinegraceforthetamingofthetongue.Forhedoesnotsay:"Nonecantamethetongue;"but"Noman;"inorderthat,whenitistamed,wemayacknowledgeittobeeffectedbythemercyof God, the help of God, the grace of God. The soul, therefore, shouldendeavour to tame the tongue, andwhile endeavouring shouldpray forassistance;thetongue,too,shouldbegforthetamingofthetongue,--HebeingthetamerwhosaidtoHisdisciples:"Itisnotyethatspeak,butthe

SpiritofyourFatherwhichspeakethinyou."Thus,wearewarnedbytheprecepttodothis,--namely,tomaketheattempt,and,failinginourownstrength,toprayforthehelpofGod.

CHAP.17[XVI.]--EXPLANATIONOFTHISTEXTCONTINUED.

Accordingly,afteremphaticallydescribingtheevilofthetongue--saying,amongotherthings:"Mybrethren,thesethingsoughtnotsotobe"4--heatonce,afterfinishingsomeremarkswhicharoseoutofhissubject,goeson to add I this advice, showing by what help those things would nothappen,which(ashesaid)oughtnot:"Whoisawisemanandendowedwithknowledgeamongyou?Lethimshowoutofagoodconversationhisworkswithmeeknessofwisdom.Butifyehavebitterenvyingandstrifein your hearts, glory not and lie not against the truth. This wisdomdescendeth not from above, but is earthly, sensual, devilish. Forwherethereisenvyingandstrife,thereisconfusionandeveryevilwork.Butthewisdomthatisfromaboveisfirstpure,thenpeaceable,gentle,andeasyto be entreated, full of mercy and good fruits, without partiality, andwithout hypocrisy." This is the wisdom which tames the tongue; itdescends from above, and springs fromnohumanheart.Will any one,then, dare to divorce it from the grace ofGod, andwithmost arrogantvanityplaceitinthepowerofman?WhyshouldIpraytoGodthatitbeaccordedme, if itmay be had ofman? Ought we not to object to thisprayer lest injury be done to free will which is self-sufficient in thepossibilityofnature fordischargingall thedutiesof righteousness?Weought,then,toobjectalsototheApostleJameshimself,whoadmonishesus in thesewords: "If anyof you lackwisdom, lethimaskofGod, thatgivethtoallmenliberally,andupbraidethnot,anditshallbegivenhim;butlethimaskinfaith,nothingdoubting."Thisisthefaithtowhichthecommandments drive us, in order that the lawmay prescribe our dutyandfaithaccomplishit.Forthroughthetongue,whichnomancantame,butonlythewisdomwhichcomesdownfromabove,"inmanythingsweallofusoffend."For this truthalso thesameapostlepronounced innoother sense than that inwhich he afterwards declares: "The tongue nomancantame."

CHAP.18[XVII.]--WHOMAYBESAIDTOBEINTHEFLESH.

Thereisapassagewhichnobodycouldplaceagainstthesetextswiththesimilarpurposeofshowingtheimpossibilityofnotsinning:"ThewisdomofthefleshisenmityagainstGod;foritisnotsubjecttothelawofGod,neither indeed can be; so then they that are in the flesh cannot pleaseGod;" for he here mentions the wisdom of the flesh, not the wisdomwhichcomethfromabove:moreover,itismanifest,thatinthispassage,bythephrase,"beingintheflesh,"aresignified,notthosewhohavenotyet quitted the body, but those who live according to the flesh. Thequestion,however,wearediscussingdoesnotlieinthispoint.ButwhatIwanttohearfromhim,ifIcan,isaboutthosewholiveaccordingtotheSpirit,andwhoon thisaccountarenot, inacertain sense, in the flesh,even while they still live here, -- whether they, by God's grace, liveaccordingtotheSpirit,oraresufficientforthemselves,naturalcapabilityhaving been bestowed on themwhen theywere created, and their ownproperwillbesides.Whereasthefulfillingofthelawisnothingelsethanlove;andGod'sloveisshedabroadinourhearts,notbyourownselves,butbytheHolyGhostwhichisgiventous.

CHAP.19.--SINSOFIGNORANCE;TOWHOMWISDOMISGIVENBYGODONTHEIRREQUESTINGIT.

Hefurthertreatsofsinsof ignorance,andsaysthat"amanoughttobeverycareful toavoid ignorance;and that ignorance isblame-worthy forthisreason,becauseitisthroughhisownneglectthatamanisignorantof that which he certainly must have known if he had only applieddiligence;" whereas he prefers disputing all things rather than to pray,andsay:"Givemeunderstanding,thatImaylearnThycommandments."It is, indeed, one thing to have taken no pains to know what sins ofnegligencewereapparentlyexpiatedeventhroughdiverssacrificesofthelaw;it isanotherthingtowishtounderstand,tobeunable,andthentoact contrary to the law, through not understandingwhat itwould havedone.WeareaccordinglyenjoinedtoaskofGodwisdom,"whogivethtoallmenliberally;"thatis,ofcourse,toallmenwhoaskinsuchamanner,and to such an extent, as so great a matter requires in earnestness ofpetition.

CHAP. 20 [XVIII.] --WHATPRAYERPELAGIUSWOULDADMITTOBENECESSARY.

Heconfessesthat"sinswhichhavebeencommitteddonotwithstandingrequire to be divinely expiated, and that the Lord must be entreatedbecause of them," -- that is, for the purpose, of course, of obtainingpardon; "because that which has been done cannot," it is his ownadmission,"beundone,"bythat"powerofnatureandwillofman"whichhe talksabout somuch.Fromthisnecessity, therefore, it follows thatamanmustpraytobeforgiven.Thataman,however,requirestobehelpednot to sin, he has nowhere admitted; I read no such admission in thispassage;hekeeps a strange silenceon this subject altogether; althoughtheLord'sPrayerenjoinsuponusthenecessityofprayingboththatourdebtsmayberemittedtous,andthatwemaynotbeledintotemptation,-- theonepetition entreating thatpast offencesmaybe atoned for; theother,thatfutureonesmaybeavoided.Now,althoughthisisneverdoneunlessourwillbeassistant,yetourwillaloneisnotenoughtosecureitsbeing done; the prayer, therefore, which is offered up to God for thisresultisneithersuperfluousnoroffensivetotheLord.Forwhatismorefoolishthantopraythatyoumaydothatwhichyouhaveitinyourownpowertodo.

CHAP.21 [XIX.] --PELAGIUSDENIESTHATHUMANNATUREHASBEENDEPRAVEDORCORRUPTEDBYSIN.

You may now see (what bears very closely on our subject) how heendeavours to exhibit humannature, as if itwerewhollywithout fault,andhowhe struggles against the plainest ofGod's Scriptureswith that"wisdomofword"whichrendersthecrossofChristofnoneeffect.Thatcross,however,shallcertainlyneverbemadeofnoneeffect;rathershallsuchwisdombesubverted.Now,afterweshallhavedemonstratedthis,itmaybethatGod'smercymayvisithim,sothathemaybesorrythatheever said these things: "We have," he says, "first of all to discuss theposition which is maintained, that our nature has been weakened andchanged by sin. I think," continues he, "that before all other thingswehavetoinquirewhatsinis,--somesubstance,orwhollyanamewithoutsubstance,wherebyisexpressednotathing,notanexistence,notsomesort of a body, but the doing of a wrongful deed." He then adds: "Isupposethat this is thecase;and ifso,"heasks,"howcouldthatwhichlacksall substancehavepossiblyweakenedorchangedhumannature?"

Observe,Ibegofyou,howinhisignorancehestrugglestooverthrowthemost salutary words of the remedial Scriptures: "I said, O Lord, bemerciful untome; healmy soul, for I have sinned against Thee."Now,howcanathingbehealed, if it isnotwoundednorhurt,norweakenedandcorrupted?But,asthereisheresomethingtobehealed,whencedidit receive its injury? You hear [the Psalmist] confessing the fact; whatneedis thereofdiscussion?Hesays:"Healmysoul."Askhimhowthatwhich he wants to be healed became injured, and then listen to hisfollowingwords:"BecauseIhavesinnedagainstThee."

Let him, however, put a question, and ask what he deemed a suitableinquiry, and say: "0 youwho exclaim,Healmy soul, for I have sinnedagainstThee!praytellmewhatsinis?Somesubstance,orwhollyanamewithout substance,whereby is expressed, not a thing, not an existence,notsomesortofabody,butmerelythedoingofawrongfuldeed?"Thenthe other returns for answer: "It is even as you say; sin is not somesubstance;butunder itsname there ismerely expressed thedoingof awrongful deed."Buthe rejoins: "Thenwhy cry out,Healmy soul, for IhavesinnedagainstThee?Howcouldthathavepossiblycorruptedyoursoulwhichlacksallsubstance?"Thenwouldtheother,wornoutwiththeanguishofhiswound,inordertoavoidbeingdivertedfromprayerbythediscussion, briefly answer and say: "Go fromme, I beseech you; ratherdiscuss the point, if you can,withHimwho said: 'They that arewholeneed no physician, but they that are sick; I am not come to call therighteous,butsinners,'"-- inwhichwords,ofcourse,Hedesignatedtherighteousasthewhole,andsinnersasthesick.

CHAP.22[XX.]--HOWOURNATURECOULDBEVITIATEDBYSIN,EVENTHOUGHITBENOTASUBSTANCE.

Now,doyounotperceivethetendencyanddirectionofthiscontroversy?Even to renderofnoneeffect theScripturewhere it is said "ThoushaltcallHisnameJesus, forHe shall saveHis people from their sins." ForhowisHetosavewherethereisnomalady?Forthesins,fromwhichthisgospel says Christ's people have to be saved, are not substances, andaccordingtothiswriterareincapableofcorrupting.Obrother,howgooda thing it is to remember that you are a Christian! To believe, mightperhapsbeenough;butstill, sinceyoupersist indiscussion, there isno

harm, nay there is even benefit, if a firm faith precede it; let us notsuppose,then,thathumannaturecannotbecorruptedbysin,butrather,believing,fromtheinspiredScriptures,thatitiscorruptedbysin,letourinquirybehowthiscouldpossiblyhavecomeabout.Since,then,wehavealready learnt that sin is not a substance, do we not consider, not tomention any other example, that not to eat is also not a substance?Because such abstinence is withdrawal from a substance, inasmuch asfoodisasubstance.Toabstain, then, fromfood isnotasubstance;andyetthesubstanceofourbody,ifitdoesaltogetherabstainfromfood,solanguishes,issoimpairedbybrokenhealth,issoexhaustedofstrength,soweakenedandbrokenwithveryweariness,thatevenifitbeinanywayabletocontinuealive,itishardlycapableofbeingrestoredtotheuseofthatfood,byabstainingfromwhichitbecamesocorruptedandinjured.In thesamewaysin isnotasubstance;butGod isasubstance,yea theheightofsubstanceandonlytruesustenanceofthereasonablecreature.The consequence of departing from Him by disobedience, and ofinability,throughinfirmity,toreceivewhatoneoughtreallytorejoicein,you hear from the Psalmist, when he says: "My heart is smitten andwitheredlikegrass,sinceIhaveforgottentoeatmybread."

CHAP.23[XXI.]--ADAMDELIVEREDBYTHEMERCYOFCHRIST.

But observe how, by specious arguments, he continues to oppose thetruthofHolyScripture.TheLordJesus,whoiscalledJesusbecauseHesaves His people from their sins, in accordance with this His mercifulcharacter,says:"Theythatbewholeneednotaphysician,but they thataresick;Iamcomenottocalltherighteous,butsinnerstorepentance."Accordingly,Hisapostlealsosays:"Thisisa faithfulsaying,andworthyofallacceptation,thatChristJesuscameintotheworldtosavesinners."This man, however, contrary to the "faithful saying, and worthy of allacceptation," declares that "this sickness ought not to have beencontractedbysins,lestthepunishmentofsinshouldamounttothis,thatmore sins should be committed."Now even for infants the help of theGreat Physician is sought. This writer asks: "Why seekHim? They arewhole for whom you seek the Physician. Not even was the first mancondemnedtodieforanysuchreason,forhedidnotsinafterwards."Asif he had ever heard anything of his subsequent perfection in

righteousness, except so far as the Church commends to our faith thateven Adam was delivered by the mercy of the Lord Christ. "As to hisposterityalso,"sayshe,"notonlyaretheynotmore infirmthanhe,butthey actually fulfilledmore commandments than he ever did, since heneglectedtofulfilone,"--thisposteritywhichheseessoborn(asAdamcertainly was not made), not only incapable of commandment, whichtheydonotat allunderstand,buthardly capableof sucking thebreast,whentheyarehungry!YeteventhesewouldHehavetobesavedinthebosomofMotherChurchbyHisgracewhosavesHispeople fromtheirsins; but these men gainsay such grace, and, as if they had a deeperinsightintothecreaturethaneverHepossesseswhomadethecreature,theypronounce[theseinfants]soundwithanassertionwhichisanythingbutsounditself.

CHAP.24[XXII.]--SINANDTHEPENALTYOFSINTHESAME.

"Theverymatter," sayshe, "of sin is itspunishment, if the sinner is somuchweakenedthathecommitsmoresins."Hedoesnotconsiderhowjustlythelightoftruthforsakesthemanwhotransgressesthelaw.Whenthus deserted he of course becomes blinded, and necessarily offendsmore; and by so falling is embarrassed and being embarrassed fails torise,soastohearthevoiceofthelaw,whichadmonisheshimtobegfortheSaviour'sgrace.Isnopunishmentdueto themofwhomtheapostlesays:"Becausethat,whentheyknewGod,theyglorifiedHimnotasGod,neitherwere thankful;butbecamevain in their imaginations,andtheirfoolishheartwasdarkened?"Thisdarkeningwas,ofcourse,alreadytheirpunishmentandpenalty;andyetbythisverypenalty--that is,bytheirblindness of heart, which supervenes on the withdrawal of the light ofwisdom-- they fell intomoregrievoussins still. "Forgiving themselvesout as wise, they became fools." This is a grievous penalty, if one onlyunderstands it; and from such a penalty only see to what lengths theyran:"Andtheychanged,"hesays,"thegloryoftheuncorruptibleGodintoan image made like to corruptible man, and to birds, and four-footedbeasts, and creeping things." All this they did owing to that penalty oftheirsin,whereby"theirfoolishheartwasdarkened."Andyet,owingtothesedeedsoftheirs,which,althoughcominginthewayofpunishment,were none the less sins (he goes on to say): "WhereforeGod also gave

themuptouncleanness,throughthelustsoftheirownhearts."SeehowseverelyGod condemned them, giving themover to uncleanness in theverydesiresof their heart.Observe also the sins they commit owing tosuchcondemnation: "To dishonour," says he, "their own bodies amongthemselves."Hereisthepunishmentofiniquity,whichisitselfiniquity;afact which sets forth in a clearer light the words which follow: "Whochanged the truth of God into a lie, and worshipped and served thecreaturemorethantheCreator,whoisblessedforever.Amen.""Forthiscause,"sayshe, "Godgave themupuntovileaffections."SeehowoftenGodinflictspunishment;andoutoftheself-samepunishmentsins,morenumerousandmoresevere,arise."Foreventheirwomendidchangethenaturaluseintothatwhichisagainstnature;andlikewisethemenalso,leaving the natural use of thewoman, burned in their lust one towardanother;menwithmenworkingthatwhichisunseemly."Then,toshowthat these things were so sins themselves, that they were also thepenalties of sins, he further says: "And receiving in themselves thatrecompense of their error which was meet." Observe how often ithappensthattheverypunishmentwhichGodinflictsbegetsothersinsasitsnaturaloffspring.Attendstillfurther:"Andevenastheydidnotliketoretain God in their knowledge," says he, "God gave them over to areprobatemind,todothosethingswhicharenotconvenient;beingfilledwith all unrighteousness, fornication, wickedness, covetousness,maliciousness;fullofenvy,murder,debate,deceit,malignity;whisperers,backbiters, odious toGod, despiteful, proud, boasters, inventors of evilthings, disobedient to parents, without understanding, covenant-breakers,withoutnaturalaffection, implacable,unmerciful."Here,now,letouropponentsay:"Sinoughtnotsotohavebeenpunished,thatthesinner,throughhispunishment,shouldcommitevenmoresins."

CHAP.25 [XXIII.] --GODFORSAKESONLYTHOSEWHODESERVETO BE FORSAKEN. WE ARE SUFFICIENT OF OURSELVES TOCOMMIT SIN; BUT NOT TO RETURN TO THE WAY OFRIGHTEOUSNESS.DEATHISTHEPUNISHMENT,NOTTHECAUSEOFSIN.

PerhapshemayanswerthatGoddoesnotcompelmentodothesethings,butonlyforsakesthosewhodeservetobeforsaken.Ifhedoessaythis,he

sayswhat ismost true.For, as Ihavealready remarked, thosewhoareforsaken by the light of righteousness, and are therefore groping indarkness, produce nothing else than those works of darkness which Ihaveenumerated,untilsuchtimeasitissaidtothem,andtheyobeythecommand:"Awakethouthatsleepest,andarisefromthedead,andChristshall give thee light." The truth designates them as dead; whence thepassage: "Let the dead bury their dead." The truth, then, designates asdeadthosewhomthismandeclarestohavebeenunabletobedamagedorcorruptedbysin,ontheground,forsooth,thathehasdiscoveredsintobenosubstance!Nobodytellshimthat"manwassoformedastobeabletopassfromrighteousnesstosin,andyetnotabletoreturnfromsintorighteousness."But that freewill,wherebymancorruptedhisown self,wassufficientforhispassingintosin;buttoreturntorighteousness,hehasneedofaPhysician,sinceheisoutofhealth;hehasneedofaVivifier,becauseheisdead.Nowaboutsuchgraceasthishesaysnotaword,asifhewereabletocurehimselfbyhisownwill,sincethisalonewasabletoruinhim.Wedonottellhimthatthedeathofthebodyisofefficacyforsinning,becauseitisonlyitspunishment;fornoonesinsbyundergoingthe death of his body l but the death of the soul is conducive to sin,forsaken as it is by its life, that is, itsGod; and itmust needs producedead works, until it revives by the grace of Christ. God forbid that weshould assert that hunger and thirst and other bodily sufferingsnecessarilyproducesin.Whenexercisedbysuchvexations,thelifeoftherighteousonlyshinesoutwithgreaterlustre,andprocuresagreaterglorybyovercomingthemthroughpatience;butthenitisassistedbythegrace,itisassistedbytheSpirit,itisassistedbythemercyofGod;notexaltingitself inanarrogantwill, but earning fortitudeby ahumble confession.ForithadlearnttosayuntoGod:"Thouartmyhope;Thouartmytrust."Now, how it happens that concerning this grace, and help andmercy,withoutwhichwecannotlive,thismanhasnothingtosay,Iamatalosstoknow;buthegoesfurther,andinthemostopenmannergainsaysthegraceofChristwherebywearejustified,byinsistingonthesufficiencyofnature to work righteousness, provided only the will be present. Thereason, however, why, after sin has been released to the guilty one bygrace,fortheexerciseoffaith,thereshouldstillremainthedeathofthebody,althoughitproceedsfromsin,Ihavealreadyexplained,accordingto my ability, in those books which I wrote to Marcellinus of blessed

memory.

CHAP. 26 [XXIV.] -- CHRIST DIED OF HIS OWN POWER ANDCHOICE.

Astohisstatement, indeed,that"theLordwasabletodiewithoutsin;"HisbeingbornalsowasoftheabilityofHismercy,notthedemandofHisnature:so,likewise,didHeundergodeathofHisownpower;andthisisourpricewhichHepaidtoredeemusfromdeath.Now,thistruththeircontention labours hard to make of none effect; for human nature ismaintained by them to be such, that with free will it wants no suchransominordertobetranslatedfromthepowerofdarknessandofhimwhohasthepowerofdeath,intothekingdomofChristtheLord.Andyet,whentheLorddrewnearHispassion,Hesaid,"Behold,theprinceofthisworldcomethandshall findnothing inme," --and thereforeno sin,ofcourse,onaccountofwhichhemightexercisedominionoverHim,soastodestroyHim."But,"addedHe,"thattheworldmayknowthatIdothewillofmyFather,arise,letusgohence;"asmuchastosay,Iamgoingtodie,notthroughthenecessityofsin,butinvoluntarinessofobedience.

CHAP.27.--EVENEVILS,THROUGHGOD'SMERCY,AREOFUSE.

Heassertsthat"noevilisthecauseofanythinggood;"asifpunishment,forsooth,weregood,althoughtherebymanyhavebeenreformed.Thereare,then,evilswhichareofusebythewondrousmercyofGod.Didthatman experience some good thing, when he said, "Thou didst hide Thyface from me, and I was troubled?" Certainly not; and yet this verytroublewastohiminacertainmanneraremedyagainsthispride.Forhehadsaidinhisprosperity,"Ishallneverbemoved;"andsowasascribingtohimselfwhathewasreceivingfromtheLord."Forwhathadhethathedidnotreceive?"Ithad,therefore,becomenecessarytoshowhimwhencehe had received, that hemight receive in humility what he had lost inpride.Accordingly, he says, "InThy goodpleasure,OLord,Thoudidstaddstrengthtomybeauty."InthisabundanceofmineIonceusedtosay,"Ishallnotbemoved;"whereasitallcamefromThee,notfrommyself.Then at last Thou didst turn away Thy face from me, and I becametroubled.

CHAP. 28 [XXV.] -- THE DISPOSITION OF NEARLY ALL WHO GOASTRAY.WITH SOMEHERETICS OUR BUSINESS OUGHT NOT TOBEDISPUTATION,BUTPRAYER.

Man'sproudmindhasnorelishatallforthis;God,however,isgreat,inpersuadingevenithowtofinditallout.Weare,indeed,moreinclinedtoseek how best to reply to such arguments as oppose our error, than toexperience how salutary would be our condition if we were free fromerror.Weought,therefore,toencounterallsuch,notbydiscussions,butrather byprayers both for themand for ourselves. Forwenever say tothem,whatthisopponenthasopposedtohimself,that"sinwasnecessaryinorderthattheremightbeacauseforGod'smercy."Wouldtherehadneverbeenmiserytorenderthatmercynecessary!Buttheiniquityofsin,--whichissomuchthegreaterinproportiontotheeasewherewithmanmighthaveavoidedsin,whilstno infirmitydidasyetbesethim, --hasbeen followed closely up by a most righteous punishment; even that[offendingman] should receive in himself a reward in kind of his sin,losing that obedience of his body which had been in some degree putunderhisowncontrol,whichhehaddespisedwhenitwastherightofhisLord.And, inasmuchaswearenowbornwith theself-same lawof sin,which in ourmembers resists the law of ourmind, we ought never tomurmuragainstGod,nortodisputeinoppositiontotheclearestfact,buttoseekandprayforHismercyinsteadofourpunishment.

CHAP. 29 [XXVI.] -- A SIMILE TO SHOW THAT GOD'S GRACE ISNECESSARY FOR DOING ANY] GOOD WORK WHATEVER. GODNEVER FORSAKES THE JUSTIFIEDMAN IFHE BENOTHIMSELFFORSAKEN.

Observe, indeed, how cautiously he expresses himself: "God, no doubt,appliesHismercy even to this office, whenever it is necessary becauseman after sin requires help in this way, not becauseGodwished thereshouldbeacauseforsuchnecessity."DoyounotseehowhedoesnotsaythatGod'sgraceisnecessarytopreventusfromsinning,butbecausewehavesinned?Thenheadds:"Butjustinthesamewayitisthedutyofaphysiciantobereadytocureamanwhoisalreadywounded;althoughheoughtnot towish foramanwho issoundtobewounded."Now, if thissimile suits the subject of which we are treating, human nature is

certainlyincapableofreceivingawoundfromsin,inasmuchassinisnota substance.As therefore, forexample's sake,amanwho is lamedbyawound is cured in order that his step for the futuremay be direct andstrong, its past infirmity being healed, so does theHeavenly Physiciancureourmaladies,notonlythattheymayceaseanylongertoexist,butinorderthatwemayeverafterwardsbeabletowalkaright,--towhichweshouldbeunequal,evenafterourhealing,exceptbyHiscontinuedhelp.Forafteramedicalmanhasadministeredacure,inorderthatthepatientmaybeafterwardsdulynourishedwithbodilyelementsandailments,forthecompletionandcontinuanceof thesaidcurebysuitablemeansandhelp,hecommendshimtoGod'sgoodcare,whobestowstheseaidsonallwholiveintheflesh,andfromwhomproceededeventhosemeanswhich[thephysician]appliedduringtheprocessofthecure.Foritisnotoutofanyresourceswhichhehashimselfcreatedthatthemedicalmaneffectsanycure,butoutoftheresourcesofHimwhocreatesallthingswhicharerequired by the whole and by the sick. God, however, whenever He --through"theonemediatorbetweenGodandmen,themanChristJesus"-- spiritually heals the sick or raises the dead, that is, justifies theungodly,andwhenHehasbroughthimtoperfecthealth,inotherwords,to the fulness of life and righteousness, does not forsake, if He is notforsaken, in order that life may be passed in constant piety andrighteousness. For, just as the eye of the body, even when completelysound, is unable to see unless aided by the brightness of light, so alsoman,evenwhenmostfullyjustified,isunabletoleadaholylife,ifhebenotdivinelyassistedbytheeternallightofrighteousness.God,therefore,healsusnotonlythatHemayblotoutthesinwhichwehavecommitted,but,furthermore,thatHemayenableuseventoavoidsinning.

CHAP.30[XXVII.]--SINISREMOVEDBYSIN.

He no doubt shows some acuteness in handling, and turning over andexposing,ashelikes,andrefutingacertainstatement,whichismadetothiseffect,that"itwasreallynecessarytoman,inordertotakefromhimall occasion for pride and boasting, that he should be unable to existwithoutsin."Hesupposesittobe"theheightofabsurdityandfolly,thatthereshouldhavebeensin inorder thatsinmightnotbe; inasmuchasprideisitself,ofcourse,asin."Asifasorewerenotattendedwithpain,

andanoperationdidnotproducepain,thatpainmightbetakenawaybypain.Ifwehadnotexperiencedanysuchtreatment,butwereonlytohearabout it in some parts of the world where these things had neverhappened, we might perhaps use this man's words, and say, It is theheightofabsurditythatpainshouldhavebeennecessaryinorderthatasoreshouldhavenopain.

CHAP. 31. -- THE ORDER AND PROCESS OF HEALING OURHEAVENLY PHYSICIAN DOES NOT ADOPT FROM THE SICKPATIENT, BUT DERIVES FROM HIMSELF. WHAT CAUSE THERIGHTEOUSHAVEFORFEARING.

"ButGod,"theysay,"isabletohealallthings."OfcourseHispurposeinacting is tohealall things;butHeactsonHisown judgment,anddoesnottakeHisprocedureinhealingfromthesickman.ForundoubtedlyitwasHiswish toendowHisapostlewithverygreatpowerandstrength,andyetHesaidtohim:"Mystrengthismadeperfectinweakness;"nordidHeremovefromhim,thoughhesooftenentreatedHimtodoso,thatmysterious "thorn in the flesh," which He told him had been given tohim" test he should be unduly exalted through the abundance of therevelation."Forallothersinsonlyprevailinevildeeds;prideonlyhastobe guarded against in things that are rightly done.Whence it happensthat thosepersons are admonishednot to attribute to their own powerthegiftsofGod,nortoplumethemselvesthereon, lestbysodoingtheyshouldperishwithaheavierperditionthaniftheyhaddonenogoodatall, to whom it is said: "Work out your own salvation with fear andtrembling, for it isGodwhichworketh inyou,both towilland todoofHisgoodpleasure."Why, then,must itbewith fearandtrembling,andnotratherwithsecurity,sinceGodisworking;exceptitbebecausethereso quickly steals over our human soul, by reason of our will (withoutwhichwe candonothingwell), the inclination to esteemsimply as ourownaccomplishmentwhatevergoodwedo;andsoeachoneofussaysinhisprosperity:"Ishallneverbemoved?"Therefore,HewhoinHisgoodpleasurehadaddedstrengthtoourbeauty,turnsawayHisface,andthemanwhohadmadehisboastbecomes troubled,because it is by actualsorrowsthattheswellingpridemustberemedied.

CHAP.32 [XXVIII.] --GODFORSAKESUSTOSOMEEXTENTTHAT

WEMAYNOTGROWPROUD.

Thereforeitisnotsaidtoaman:"Itnecessaryforyoutosinthatyoumaynot sin;" but it is said to aman: "God in some degree forsakes you, inconsequenceofwhichyougrowproud,thatyoumayknowthatyouare'not yourown,' but areHis, and learnnot tobeproud."Noweven thatincidentintheapostle'slife,ofthiskind,issowonderful,thatwereitnotforthefactthathehimselfisthevoucherforitwhosetruthitisimpioustocontradict,woulditnotbeincredible?ForwhatbelieveristherewhoisignorantthatthefirstincentivetosincamefromSatan,andthatheisthefirstauthorofallsins?Andyet,forallthat,someare"deliveredoveruntoSatan,thattheymaylearnnottoblaspheme."Howcomesittopass,then,thatSatan'sworkispreventedbytheworkofSatan?Theseandsuchlikequestionsletamanregardinsuchalightthattheyseemnottohimtobetooacute; theyhavesomewhatof thesoundofacuteness,andyetwhendiscussedarefoundtobeobtuse.Whatmustwesayalsotoourauthor'suse of similes whereby he rather suggests to us the answer which weshouldgivetohim?"What"(askshe)"shallIsaymorethanthis,thatwemaybelieve that firesarequenchedby fires, ifwemaybelieve thatsinsarecuredbysins?"Whatifonecannotputoutfiresbyfires:butyetpainscan,forallthat,asIhaveshown,becuredbypains?Poisonscanalso,ifone only inquire and learn the fact, be expelled by poisons.Now, if heobserves that the heats of fevers are sometimes subdued by certainmedicinal warmths, he will perhaps also allow that fires may beextinguishedbyfires.

CHAP.33[XXIX.]--NOTEVERYSINISPRIDE.HOWPRIDEISTHECOMMENCEMENTOFEVERYSIN.

"Buthow,"askshe, "shallweseparatepride itself fromsin?"Now,whydoesheraisesuchaquestion,whenitismanifestthatevenprideitselfisasin?"Tosin,"sayshe,"isquiteasmuchtobeproud,astobeproudistosin;foronlyaskwhateverysinis,andseewhetheryoucanfindanysinwithoutthedesignationofpride."Thenhethuspursuesthisopinion,andendear-ourstoprove it thus:"Everysin,"sayshe,"if Imistakenot, isacontempt of God, and every contempt of God is pride. For what is soproud as to despiseGod?All sin, then, is also pride, even as Scripturesays,Prideisthebeginningofallsin."Lethimseekdiligently,andhewill

findinthelawthatthesinofprideisquitedistinguishedfromallothersins.Formanysinsarecommitted throughpride;butyetnotall thingswhich are wrongly done are done proudly, -- at any rate, not by theignorant,notbytheinfirm,andnot,generallyspeaking,bytheweepingandsorrowful.Andindeedpride,althoughitbeinitselfagreatsin,isofsuch sort in itself alone apart from others, that, as I have alreadyremarked, it for themost part follows after and stealswithmore rapidfoot,notsomuchuponsinsasuponthingswhichareactuallywelldone.However,thatwhichhehasunderstoodinanothersense,isafterallmosttruly said: "Pride is the commencement of all sin;" because it was thiswhich overthrew the devil, from whom arose the origin of sin; andafterwards, when his malice and envy pursued man, who was yetstandinginhisuprightness,itsubvertedhiminthesamewayinwhichhehimself fell. For the serpent, in fact, only sought for the door of pridewherebytoenterwhenhesaid,"Yeshallbeasgods."Trulythenisitsaid,"Pride is thecommencementofallsin;"and,"Thebeginningofpride iswhenamandepartethfromGod."

CHAP.34[XXX.]--AMAN'SSINISHISOWN,BUTHENEEDSGRACEFORHISCURE.

Well,butwhatdoeshemeanwhenhesays:"Thenagain,howcanonebesubjectedtoGodfortheguiltofthatsin,whichheknowsisnothisown?For,"sayshe,"hisownitisnot,ifitisnecessary.Or,ifitishisown,itisvoluntary: and if it is voluntary, it can be avoided." We reply: It isunquestionablyhisown.Butthefaultbywhichsiniscommittedisnotyetineveryrespecthealed,andthefactofitsbecomingpermanentlyfixedinusarisesfromournotrightlyusingthehealingvirtue;andsooutofthisfaulty condition the man who is now growing strong in depravitycommitsmany sins, either through infirmity or blindness. Prayermusttherefore be made for him, that he may be healed, and that he maythenceforwardattaintoa lifeofuninterruptedsoundnessofhealth;normust pride be indulged in, as if anymanwere healed by the self-samepowerwherebyhebecamecorrupted.

CHAP. 35 [XXXI.] -- WHY GOD DOES NOT IMMEDIATELY CUREPRIDE ITSELF.THESECRETAND INSIDIOUSGROWTHOFPRIDE.PREVENTINGANDSUBSEQUENTGRACE.

ButIwouldindeedsotreatthesetopics,astoconfessmyselfignorantofGod'sdeepercounsel,whyHedoesnotatoncehealtheveryprincipleofpride,whichliesinwaitforman'sheartevenindeedsrightlydone;andfor thecureofwhichpioussouls,with tearsandstrongcrying,beseechHim that He would stretch forth His right hand and help theirendeavourstoovercomeit,andsomehowtreadandcrushitunderfoot.Now when a man has felt glad that he has even by some good workovercomepride,fromtheveryjoyheliftsuphisheadandsays:"Behold,Ilive;whydoyoutriumph?Nay,Ilivebecauseyoutriumph."Premature,however,thisforwardnessofhistotriumphoverpridemayperhapsbe,asifitwerenowvanquished,whereasitslastshadowistobeswallowedup, as I suppose, in that noontide which is promised in the scripturewhichsays,"Heshallbringforththyrighteousnessasthe light,andthyjudgmentasthenoonday;" 'providedthatbedonewhichwaswritteninthepreceding!verse:"CommitthywayuntotheLord;trustalsoinHim,and He shall bring it to pass," -- not, as some suppose, that theythemselvesbringittopass.Now,whenhesaid,"AndHeshallbringittopass," he evidently had none other in mind but those who say, Weourselves bring it to pass; that is to say, we ourselves justify our ownselves.In thismatter,nodoubt,wedoourselves, too,work;butwearefellow-workers with Him who does the work, because His mercyanticipates us.He anticipates us, however, that wemay be healed; butthenHewillalsofollowus, thatbeinghealedwemaygrowhealthyandstrong.Heanticipatesusthatwemaybecalled;Hewillfollowusthatwemaybeglorified.Heanticipatesusthatwemayleadgodlylives;HewillfollowusthatwemayalwayslivewithHim,becausewithoutHimwecandonothing.Now theScriptures refer toboth theseoperationsof grace.Thereisboththis:"TheGodofmymercyshallanticipateme,"andagainthis:"Thymercyshallfollowmeallthedaysofmylife."LetusthereforeunveiltoHimourlifebyconfession,notpraiseitwithavindication.ForifitisnotHisway,butourown,beyonddoubtitisnottherightone.Letus therefore reveal this bymaking our confession toHim; for howevermuchwemayendeavourtoconcealit,itisnothidfromHim.ItisagoodthingtoconfessuntotheLord.

CHAP.36[XXXII.] --PRIDEEVENINSUCHTHINGSASAREDONE

ARIGHT MUST BE AVOIDED. FREE WILL IS NOT TAKEN AWAYWHENGRACEISPREACHED.

SowillHebestowonuswhateverpleasesHim,thatiftherebeanythingdispleasingtoHiminus,itwillalsobedispleasingtous."Hewill,"astheScripture has said, "turn aside our paths fromHis own way," and willmakethatwhichisHisowntobeourway;becauseitisbyHimselfthatthefavour isbestowedonsuchasbelieve inHimandhopeinHimthatwe will do it. For there is a way of righteousness of which they areignorant"whohaveazealforGod,butnotaccordingtoknowledge,"andwho,wishingtoframearighteousnessoftheirown,"havenotsubmittedthemselvestotherighteousnessofGod.""ForChrististheendofthelawforrighteousnesstoeveryonethatbelieveth;"andHehassaid,"Iamtheway."YetGod'svoicehasalarmedthosewhohavealreadybeguntowalkin this way, lest they should be lifted up, as if it were by their ownenergiesthattheywerewalkingtherein.Forthesamepersonstowhomtheapostle,onaccountofthisdanger,says,"Workoutyourownsalvationwithfearandtrembling,foritisGodthatworkethinyou,bothtowillandto do of His good pleasure," are likewise for the self-same reasonadmonishedinthepsalm:"ServetheLordwithfear,andrejoice inHimwithtrembling.Acceptcorrection,lestatanytimetheLordbeangry,andye perish from the righteous way, when His wrath shall be suddenlykindleduponyou."Hedoesnotsay,"LestatanytimetheLordbeangryandrefusetoshowyoutherighteousway,"or,"refusetoleadyouintothewayofrighteousness;"butevenafteryouarewalkingtherein,hewasableso to terrify as to say, "Lest ye perish from the righteous way." Now,whencecouldthisariseifnotfrompride,which(asIhavesooftensaid,and must repeat again and again) has to be guarded against even inthingswhichare rightlydone, that is, in theverywayofrighteousness,lestaman,byregardingashisownthatwhichisreallyGod's,losewhatisGod'sandbereducedmerelytowhatishisown?Letusthencarryouttheconcludinginjunctionofthissamepsalm,"BlessedarealltheythattrustinHim,"sothatHemayHimselfindeedeffectandHimselfshowHisownwayinus,towhomitissaid,"ShowusThymercy,OLord;"andHimselfbestowonus thepathwayof safety thatwemaywalk therein, towhomtheprayerisoffered,"AndgrantusThysalvation;"andHimselfleadusintheself-sameway, towhomagain it is said, "Guideme,OLord, inThy

way, and in Thy truth will I walk;" Himself, too, conduct us to thosepromiseswhitherHiswayleads,towhomitissaid,"EventhereshallThyhandleadmeandThyrighthandshallholdme;"HimselfpasturethereinthosewhositdownwithAbraham,Isaac,andJacob,ofwhomitissaid,"He shallmake them sit down tomeat, and will come forth and servethem."Nowwedonot,whenwemakementionofthesethings,takeawayfreedomofwill,butwepreachthegraceofGod.Fortowhomarethosegraciousgiftsofuse,buttothemanwhouses,buthumblyuses,hisownwill,andmakesnoboastof thepowerandenergy thereof,as if italoneweresufficientforperfectinghiminrighteousness?

CHAP. 37 [XXXIII.] -- BEING WHOLLY WITHOUT SIN DOES NOTPUTMANONANEQUALITYWITHGOD.

ButGodforbidthatweshouldmeethimwithsuchanassertionashesayscertainpersonsadvanceagainsthim:"ThatmanisplacedonanequalitywithGod,ifheisdescribedasbeingwithoutsin;"asif indeedanangel,becauseheiswithoutsin,isputinsuchanequality.Formyownpart,Iamof thisopinion that the creaturewillneverbecomeequalwithGod,evenwhensoperfectaholinessshallbeaccomplishedinus,thatitshallbe quite incapable of receiving any addition.No; allwhomaintain thatour progress is to be so complete that we shall be changed into thesubstanceofGod,andthatweshallthusbecomewhatHeis,shouldlookwelltoithowtheybuilduptheiropinion;formyselfImustconfessthatIamnotpersuadedofthis.

CHAP.38[XXXIV.]--WEMUSTNOTLIE,EVENFORTHESAKEOFMODERATION.THEPRAISEOFHUMILITYMUSTNOTBEPLACEDTOTHEACCOUNTOFFALSEHOOD.

I am favourably disposed, indeed, to the view of our author, when heresists those who say to him, "What you assert seems indeed to bereasonable, but it is an arrogant thing to allege that any man can bewithoutsin,"withthisanswer,thatifitisatalltrue,itmustnotonanyaccount be called an arrogant statement; for with very great truth andacutenessheasks,"Onwhatsidemusthumilitybeplaced?Nodoubtonthesideoffalsehood,ifyouprovearrogancetoexistonthesideoftruth."And so he decides, and rightly decides, that humility should rather be

rangedon thesideof truth,notof falsehood.Whence it follows thathewhosaid, "Ifwesay thatwehavenosin,wedeceiveourselves,andthetruth is not inus,"mustwithouthesitationbeheld tohave spoken thetruth, and not be thought to have spoken falsehood for the sake ofhumility. Therefore he added the words, "And the truth is not in us;"whereas it might perhaps have been enough if he merely said, "Wedeceive ourselves," if he had not observed that some were capable ofsupposingthattheclause"wedeceiveourselves"ishereemployedonthegroundthatthemanwhopraiseshimselfisevenextolledforareallygoodaction.Sothat,bytheadditionof"thetruthisnotinus,"heclearlyshows(evenasourauthormostcorrectlyobserves)thatitisnotatalltrueifwesaythatwehavenosin,lesthumility,ifplacedonthesideoffalsehood,shouldlosetherewardoftruth.

CHAP. 39. -- PELAGIUS GLORIFIES GOD AS CREATOR AT THEEXPENSEOFGODASSAVIOUR.

Beyondthis,however,althoughheflattershimselfthathevindicatesthecause of God by defending nature, he forgets that by predicatingsoundness of the said nature, he rejects the Physician's mercy. He,however,whocreatedhimisalsohisSaviour.Weoughtnot,therefore,sotomagnify the Creator as to be compelled to say, nay, rather as to beconvictedofsaying,thattheSaviourissuperfluous.Man'snatureindeedwe may honour with worthy praise, and attribute the praise to theCreator'sglory;butatthesametime,whileweshowourgratitudetoHimforhavingcreatedus,letusnotbeungratefultoHimforhealingus.Oursins which He heals we must undoubtedly attribute not to God'soperation,buttothewilfulnessofman,andsubmitthemtoHisrighteouspunishment;as,however,weacknowledgethat itwas inourpowerthattheyshouldnotbecommitted,soletusconfessthatit liesinHismercyratherthaninourownpowerthattheyshouldbehealed.ButthismercyandremedialhelpoftheSaviour,accordingtothiswriter,consistsonlyinthis,thatHeforgivesthetransgressionsthatarepast,notthatHehelpsustoavoidsuchasaretocome.Herehe ismost fatallymistaken;here,howeverunwittingly--herehehindersusfrombeingwatchful,andfromprayingthat"weenternotintotemptation,"sincehemaintainsthatitliesentirelyinourowncontrolthatthisshouldnothappentous.

CHAP.40 [XXXV.] --WHYTHEREISARECORDINSCRIPTUREOFCERTAINMEN'SSINS,RECKLESSNESSINSINACCOUNTSITTOBESO MUCH LOSS WHENEVER IT FALLS SHORT IN GRATIFYINGLUST.

Hewhohasasoundjudgmentsayssoundly,"thattheexamplesofcertainpersons,ofwhosesinningwereadinScripture,arenotrecordedforthispurpose, that they may encourage despair of not sinning, and seemsomehowtoaffordsecurityincommittingsin,"--butthatwemaylearnthe humility of repentance, or else discover that even in such fallssalvation ought not to be despaired of. For there are some who, whentheyhavefallen intosin,perishratherfromtherecklessnessofdespair,andnotonlyneglecttheremedyofrepentance,butbecometheslavesoflusts andwickeddesires, so far as to run all lengths in gratifying thesedepraved and abandoned dispositions, -- as if it were a loss to them iftheyfailedtoaccomplishwhattheirlustimpelledthemto,whereasallthewhilethereawaitsthemacertaincondemnation.Toopposethismorbidrecklessness,whichisonlytoofullofdangerandruin,thereisgreatforceintherecordofthosesinsintowhichevenjustandholymenhavebeforenowfallen.

CHAP.41.--WHETHERHOLYMENHAVEDIEDWITHOUTSIN.

But there is clearlymuchacuteness in thequestionputbyourauthor,"Howmustwesupposethatthoseholymenquittedthislife,--withsin,orwithout sin?" For if we answer, "With sin," condemnation will besupposedtohavebeentheirdestiny,whichitisshockingtoimagine;butif itbesaidthattheydepartedthislife"withoutsin,"thenitwouldbeaproof that man had been without sin in his present life, at all events,whendeathwasapproaching.But,withallhisacuteness,heoverlooksthecircumstancethatevenrighteouspersonsnotwithoutgoodreasonofferupthisprayer:"Forgiveusourdebts,asweforgiveourdebtors;"andthattheLordChrist, after explaining the prayer inHis teaching,most trulyadded: "For if ye forgive men their trespasses, your Father will alsoforgiveyouyourtrespasses."Here,indeed,wehavethedailyincense,sotospeak,of theSpirit,whichisofferedtoGodonthealtarof theheart,whichwearebidden"toliftup,"--implyingthat,evenifwecannotlivehere without sin, we may yet die without sin, when in merciful

forgiveness the sin is blotted out which is committed in ignorance orinfirmity.

CHAP. 42 [XXXVI.] -- THE BLESSED VIRGIN MARY MAY HAVELIVED WITHOUT SIN. NONE OF THE SAINTS BESIDES HERWITHOUTSIN.

He then enumerates those "who not only lived without sin, but aredescribedashavingledholylives,--Abel,Enoch,Melchizedek,Abraham,Isaac,Jacob,Joshua thesonofNun,Phinehas,Samuel,Nathan,Elijah,Joseph,Elisha,Micaiah,Daniel,Hananiah,Azariah,Mishael,Mordecai,Simeon,JosephtowhomtheVirginMarywasespoused,John."Andheadds the names of some women, -- "Deborah, Anna the mother ofSamuel,Judith,Esther, theotherAnna,daughterofPhanuel,Elisabeth,and also themother of our Lord and Saviour, for of her," he says, "wemustneedsallowthatherpietyhadnosininit."WemustexcepttheholyVirgin Mary, concerning whom I wish to raise no question when ittouchesthesubjectofsins,outofhonourtotheLord; for fromHimweknowwhatabundanceofgraceforovercomingsinineveryparticularwasconferred upon her who had themerit to conceive and bear Himwhoundoubtedlyhadnosin.Well,then,if,withthisexceptionoftheVirgin,we could only assemble together all the forementioned holy men andwomen,andaskthemwhethertheylivedwithoutsinwhilsttheywereinthislife,whatcanwesupposewouldbetheiranswer?Woulditbeinthelanguageofourauthor,or in thewordsof theApostleJohn?Iput it toyou, whether, on having such a question submitted to them, howeverexcellentmighthavebeentheirsanctityinthisbody,theywouldnothaveexclaimedwithonevoice:"Ifwesaywehavenosin,wedeceiveourselves,and the truth is not in us?" But perhaps this their answer would havebeen more humble than true! Well, but our author has alreadydetermined,andrightlydetermined,"nottoplacethepraiseofhumilityonthesideoffalsehood."If,therefore,theyspokethetruthingivingsuchananswer,theywouldhavesin,andsincetheyhumblyacknowledgedit,the truthwouldbe in them;but if they lied in theiranswer, theywouldstillhavesin,becausethetruthwouldnotbeinthem.

CHAP.43[XXXVII.]--WHYSCRIPTUREHASNOTMENTIONEDTHESINSOFALL.

"Butperhaps," sayshe, "theywill askme:Couldnot theScripturehavementioned sins of all of these?" And surely they would say the truth,whoevershouldputsuchaquestiontohim;andIdonotdiscoverthathehas anywhere given a sound reply to them, although I perceive that hewasunwillingtobesilent.

What he has said, I beg of you to observe: "This," says he, "might berightly askedof thosewhomScripturementionsneitherasgoodnorasbad;butofthosewhoseholinessitcommemorates,itwouldalsowithoutdoubthavecommemoratedthesinslikewise,ifithadperceivedthattheyhadsinnedinanything."Lethimsay,then,thattheirgreatfaithdidnotattain to righteousness in the case of those who comprised "themultitudesthatwentbeforeandthatfollowed"thecoltonwhichtheLordrode,when"theyshoutedandsaid,HosannatotheSonofDavid:BlessedisHe thatcometh in thenameof theLord,"evenamidst themalignantmenwhowithmurmursaskedwhytheyweredoingallthis!Lethimthenboldly tellus, ifhecan, that therewasnotaman inall that vast crowdwhohadanysinatall.Now,ifitismostabsurdtomakesuchastatementas this,whyhasnot theScripturementionedanysins in thepersons towhomreferencehasbeenmade,especiallywhenithascarefullyrecordedtheeminentgoodnessoftheirfaith?

CHAP.44.--PELAGIUSARGUESTHATABELWASSINLESS.

This,however, evenheprobablyobserved, and thereforehewenton tosay:"But,grantedthatithassometimesabstained,inanumerouscrowd,fromnarrating the sins of all; still, in the very beginning of the world,when therewere only four persons in existence,what reason (asks he)have we to give why it chose not tomention the sins of all?Was it inconsideration of the vast multitude, which had not yet come intoexistence?orbecause,havingmentionedonlythesinsofthosewhohadtransgressed, it was unable to record any of him who had not yetcommittedsin?"Andthenheproceeds toaddsomewords, inwhichheunfolds this idea with a fuller and more explicit illustration. "It iscertain,"sayshe, "that in theearliest ageAdamandEve, andCainandAbel their sons, arementioned as being the only four persons then inbeing. Eve sinned, -- the Scripture distinctly says somuch; Adam also

transgressed,as thesameScripturedoesnot fail to informus;whilst itaffords us an equally clear testimony that Cain also sinned: and of allthese it not onlymentions the sins, but also indicates the character oftheir sins. Now if Abel had likewise sinned, Scripture would withoutdoubthavesaidso.Butithasnotsaidso,thereforehecommittednosin;nay,itevenshowshimtohavebeenrighteous.Whatweread,therefore,letusbelieve;andwhatwedonotread,letusdeemitwickedtoadd."

CHAP.45 [XXXVIII.] --WHYCAINHASBEENBYSOMETHOUGHTTO HAVE HAD CHILDREN BY HIS MOTHER EVE. THE SINS OFRIGHTEOUSMEN.WHOCANBEBOTHRIGHTEOUS,ANDYETNOTWITHOUTSIN.

Whenhesaysthis,heforgetswhathehadhimselfsaidnot longbefore:"After thehumanracehadmultiplied, itwaspossible that in thecrowdtheScripturemayhaveneglectedtonoticethesinsofallmen."Ifindeedhehadbornethiswellinmind,hewouldhaveseenthateveninonemantherewassuchacrowdandsovastanumberofslightsins,thatitwouldhave been impossible (or, even if possible, not desirable ) to describethem. For only such are recorded as the due bounds allowed, and aswould, by few examples, serve for instructing the reader in the manycaseswhereheneededwarning.Scripturehasindeedomittedtomentionconcerningthefewpersonswhoweretheninexistence,eitherhowmanyorwhotheywere,--inotherwords,howmanysonsanddaughtersAdamand Eve begat, and what names they gave them; and from thiscircumstancesome,notconsideringhowmanythingsarequietlypassedoverinScripture,havegonesofarastosupposethatCaincohabitedwithhismother,andbyherhad thechildrenwhicharementioned, thinkingthat Adam's sons had no sisters, because Scripture failed to mentionthem in the particular place, although it afterwards, in the way ofrecapitulation, implied what it had previously omitted, -- that "Adambegat sons and daughters," without, however, dropping a syllable tointimate either their number or the timewhen theywere born. In likemanner itwasunnecessary to statewhetherAbel, notwithstanding thatheisrightlystyled"righteous,"everindulgedinimmoderatelaughter,orwaseverjocoseinmomentsofrelaxation,oreverlookedatanobjectwitha covetous eye, or ever plucked fruit to extravagance, or ever suffered

indigestion from too much eating, or ever in the midst of his prayerspermittedhisthoughtstowanderandcallhimawayfromthepurposeofhis devotion; as well as how frequently these and many other similarfailings stealthily crept over his mind. And are not these failings sins,aboutwhichtheapostle'spreceptgivesusageneraladmonitionthatweshould avoid and restrain them, when he says: "Let not sin thereforereigninyourmortalbody,thatyeshouldobeyitintheluststhereof?"Toescape from such an obedience, we have to struggle in a constant anddailyconflictagainstunlawfulandunseemlyinclinations.Onlylettheeyebe directed, or rather abandoned, to an objectwhich it ought to avoid,and let the mischief strengthen and get the mastery, and adultery isconsummatedinthebody,whichiscommittedintheheartonlysomuchmore quickly as thought is more rapid than action and there is noimpediment to retard and delay it. They who in a great degree havecurbedthis sin, that is, this appetiteof a corrupt affection, soasnot toobey its desires, nor to "yield their members to it as instruments ofunrighteousness,"havefairlydeservedtobecalledrighteouspersons,andthisbythehelpofthegraceofGod.Since,however,sinoftenstoleovertheminverysmallmatters,andwhentheywereofftheirguard,theywerebothrighteous,andatthesametimenotsinless.Toconclude,iftherewasin righteousAbel that love of God whereby alone he is truly righteouswhoisrighteous,toenablehim,andtolayhimunderamoralobligation,toadvanceinholiness,stillinwhateverdegreehefellshortthereinwasofsin. Andwho indeed can help thus falling short, until he come to thatmightypowerthereof,inwhichman'sentireinfirmityshallbeswallowedup?

CHAP.46[XXXIX.]--SHALLWEFOLLOWSCRIPTURE,ORADDTOITSDECLARATIONS?

Itis,tobesure,agrandsentencewithwhichheconcludedthispassage,whenhesays:"Whatweread, therefore, letusbelieve;andwhatwedonotread,letusdeemitwickedtoadd;andletitsufficetohavesaidthisofallcases."Onthecontrary,Iformypartsaythatweoughtnottobelieveeven everything that we read, on the sanction of the apostle's advice:"Read all things; hold fast thatwhich is good."Nor is itwicked to addsomething which we have not read; for it is in our power to add

somethingwhichwehavebonafideexperiencedaswitnesses,evenifitsohappens that we have not read about it. Perhaps he will say in reply:"WhenIsaidthis,IwastreatingoftheHolyScriptures."OhhowIwishthat he were never willing to add, I will not say anything but what hereadsintheScriptures,butinoppositiontowhathereadsinthem;thathewouldonlyfaithfullyandobedientlyhearthatwhichiswrittenthere:"Byonemansinenteredintotheworld,anddeathbysin,andsodeathpasseduponallmen; inwhichallhave sinned;" and thathewould notweaken the grace of the great Physician, -- all by his unwillingness toconfessthathumannatureiscorrupted!OhhowIwishthathewould,asaChristian,readthesentence,"Thereisnoneothernameunderheavengivenamongmenwherebywemustbesaved;"andthathewouldnotsouphold the possibility of human nature, as to believe thatman can besavedbyfreewillwithoutthatName!

CHAP.47[XL.]--FORWHATPELAGIUSTHOUGHTTHATCHRISTISNECESSARYTOUS.

Perhaps,however,he thinks thenameofChrist tobenecessaryon thisaccount, thatbyHisgospelwemay learnhowweought to live;butnotthatwemaybealsoassistedbyHisgrace, inorderwithal to lead goodlives.Well, even this consideration should lead him at least to confessthatthereisamiserabledarknessinthehumanmind,whichknowshowitoughttotamealion,butknowsnothowtolive.Toknowthis,too,isitenough forus tohave freewill andnatural law?This is thatwisdomofword, whereby "the cross of Christ is rendered of none effect." He,however, who said, "I will destroy the wisdom of the wise," since thatcrosscannotbemadeofnoneeffect,inverydeedoverthrowsthatwisdomby the foolishness of preaching whereby believers are healed. For ifnatural capacity, by help of free will, is in itself sufficient both fordiscoveringhowoneought to live,andalso for leadingaholy life, then"Christ died in vain," and therefore also "the offence of the cross isceased."WhyalsomayInotmyselfexclaim?--nay, Iwillexclaim,andchide themwith a Christian's sorrow, -- "Christ is become of no effectunto you, whosoever of you are justified by nature; ye are fallen fromgrace;" for, "being ignorant of God's righteousness, and wishing toestablishyourownrighteousness,youhavenotsubmittedyourselves to

therighteousnessofGod."Forevenas"Christ is theendof the law,"solikewiseisHetheSaviourofman'scorruptednature,"forrighteousnesstoeveryonethatbelieveth."

CHAP.48[XLI.]--HOWTHETERM"ALL"ISTOBEUNDERSTOOD,

Hisopponentsadducedthepassage,"Allhavesinned,"andhemettheirstatement founded on this with the remark that "the apostle wasmanifestlyspeakingofthethenexistinggeneration,thatis,theJewsandtheGentiles;"butsurelythepassagewhichIhavequoted,"Byonemansin entered the world, and death by sin, and so death passed upon allmen; in which all have sinned," embraces in its terms the generationsboth of old and ofmodern times, both ourselves and our posterity.Headducesalso thispassage,whencehewouldprove thatweoughtnot tounderstandallwithoutexception,when"all"isused:--"Asbytheoffenceof one," he says, "upon all men to condemnation, even so by therighteousnessofOne,uponallmenuntojustificationoflife.""Therecanbe no doubt," he says, "that not all men are sanctified by therighteousnessofChrist,butonlythosewhoarewillingtoobeyHim,andhavebeencleansedinthewashingofHisbaptism."Well,buthedoesnotprovewhathewantsbythisquotation.Forastheclause,"Bytheoffenceof one, upon all men to condemnation," is so worded that not one isomittedinitssense,sointhecorrespondingclause,"BytherighteousnessofOne,uponallmenunto justificationof life,"noone isomitted in itssense, --not, indeed,becauseallmenhave faithandarewashed inHisbaptism,butbecausenomanisjustifiedunlesshebelievesinChristandis cleansed by His baptism. The term "all" is therefore used in a waywhichshowsthatnoonewhatevercanbesupposedabletobesavedbyany othermeans than throughChristHimself. For if in a city there beappointed but one instructor,we aremost correct in saying: Thatmanteachesallinthatplace;notmeaning,indeed,thatallwholiveinthecitytakelessonsofhim,butthatnooneisinstructedunlesstaughtbyhim.InlikemannernooneisjustifiedunlessChristhasjustifiedhim.

CHAP. 49 [XLII.] -- A MAN CAN BE SINLESS, BUT ONLY BY THEHELP OF GRACE. IN THE SAINTS THIS POSSIBILITY ADVANCESANDKEEPSPACEWITHTHEREALIZATION.

"Well, be it so," says he," I agree; he testifies to the fact that all weresinners.He says, indeed,what theyhavebeen, not that theymightnothave been something else. Wherefore," he adds, "if all then could beproved to be sinners, it would not by any means prejudice our owndefiniteposition, in insistingnotsomuchonwhatmenare,asonwhattheyare able tobe."He is right foronce to allow thatnoman living isjustified in God's sight. He contends, however, that this is not thequestion,butthatthepointliesinthepossibilityofaman'snotsinning,--onwhichsubjectitisunnecessaryforustotakegroundagainsthim;for,in truth, Idonotmuchcareaboutexpressingadefiniteopinionon thequestion,whetherinthepresentlifethereeverhavebeen,ornoware,orevercanbe,anypersonswhohavehad,orarehaving,oraretohave,theloveofGodsoperfectlyastoadmitofnoadditiontoit(fornothingshortof this amounts to a most true, full, and perfect righteousness). For Iought not too sharply to contend as towhen, orwhere, or in whom isdonethatwhichIconfessandmaintaincanbedonebythewillofman,aided by the grace of God. Nor do I indeed contend about the actualpossibility,forasmuchasthepossibilityunderdisputeadvanceswiththerealizationinthesaints,theirhumanwillbeinghealedandhelped;whilst"theloveofGod,"asfullyasourhealedandcleansednaturecanpossiblyreceiveit,"isshedabroadinourheartsbytheHolyGhost,whichisgiventous."Inabetterway,therefore,isGod'scausepromoted(anditistoitspromotionthatourauthorprofessestoapplyhiswarmdefenceofnature)when He is acknowledged as our Saviour no less than as our Creator,than when His succour to us as Saviour is impaired and dwarfed tonothing by the defence of the creature, as if it were sound and itsresourcesentire.

CHAP.50[XLIII.]--GODCOMMANDSNOIMPOSSIBILITIES.

Whathesays,however,istrueenough,"thatGodisasgoodasjust,andmademansuch thathewasquiteable to livewithout the evil of sin, ifonlyhehadbeenwilling."Forwhodoesnot know thatmanwasmadewholeandfaultless,andendowedwithafreewillandafreeabilitytoleadaholy life?Ourpresent inquiry,however, is about themanwhom "thethieves"lefthalfdeadontheroad,andwho,beingdisabledandpiercedthroughwithheavywounds,isnotsoabletomountuptotheheightsof

righteousnessashewasabletodescendtherefrom;who,moreover,ifheis now in "the inn," is in process of cure. God therefore does notcommandimpossibilities;but inHiscommandHecounselsyoubothtodowhatyoucanforyourself,andtoaskHisaidinwhatyoucannotdo.Now, we should see whence comes the possibility, and whence theimpossibility.Thismansays:"Thatproceedsnotfromaman'swillwhichhecandobynature."Isay:Amanisnotrighteousbyhiswillifhecanbebynature.Hewill,however,beabletoaccomplishbyremedialaidwhatheisrenderedincapableofdoingbyhisflaw.

CHAP. 51 [XLIV.] -- STATE OF THE QUESTION BETWEEN THEPELAGIANSANDTHECATHOLICS.HOLYMENOFOLDSAVEDBYTHESELF-SAMEFAITHINCHRISTWHICHWEEXERCISE.

Butwhyneedwetarrylongerongeneralstatements?Letusgo intothecoreofthequestion,whichwehavetodiscusswithouropponentssolely,oralmostentirely,ononeparticularpoint.Forinasmuchashesaysthat"asfarasthepresentquestionisconcerned,itisnotpertinenttoinquirewhethertherehavebeenornowareanymeninthislifewithoutsin,butwhethertheyhadorhavetheabilitytobesuchpersons;"so,wereIeventoallowthattherehavebeenorareanysuch,Ishouldnotbyanymeansthereforeaffirmthattheyhadorhavetheability,unlessjustifiedbythegraceofGodthroughourLord"JesusChristandHimcrucified."Forthesamefaithwhichhealedthesaintsofoldnowhealsus,-- that is tosay,faith"intheoneMediatorbetweenGodandmen,themanChristJesus,"-- faith in His blood, faith in His cross, faith in His death andresurrection. As we therefore have the same spirit of faith, we alsobelieve,andonthataccountalsospeak.

CHAP.52.--THEWHOLEDISCUSSIONISABOUTGRACE.

Let us, however, observe what our author answers, after laying beforehimselfthequestionwhereinheseemsindeedsointolerabletoChristianhearts.Hesays:"Butyouwilltellmethisiswhatdisturbsagreatmany,--thatyoudonotmaintainthatitisbythegraceofGodthatamanisableto bewithout sin." Certainly this iswhat causes us disturbance; this iswhatweobjecttohim.Hetouchestheverypointofthecase.Thisiswhatcausesussuchutterpaintoendureit;thisiswhywecannotbeartohave

such points debated by Christians, owing to the love which we feeltowardsothersandtowards themselves.Well, letushearhowhe clearshimself from the objectionable character of the question he has raised."What blindness of ignorance," he exclaims, "what sluggishness of anuninstructedmind,whichsupposesthatthatismaintainedandheldtobewithoutGod'sgracewhich itonlyhearsought tobeattributed toGod!"Now,ifweknewnothingofwhatfollowsthisoutburstofhis,andformedour opinion on simply hearing thesewords,wemight suppose thatwehadbeen led toawrongviewofouropponentsby the spreadof reportandbytheasseverationofsomesuitablewitnessesamongthebrethren.For how could it have been more pointedly and truly stated that thepossibility of not sinning, to whatever extent it exists or shall exist inman,oughtonlytobeattributedtoGod?Thistooisourownaffirmation.Wemayshakehands.

CHAP.53[XLV.]--PELAGIUSDISTINGUISHESBETWEENAPOWERANDITSUSE.

Well,arethereotherthingstolistento?Yes,certainly;bothtolistento,andcorrectandguardagainst."Now,whenit issaid,"hesays,"thattheveryabilityisnotatallofman'swill,butoftheAuthorofnature,--thatis,God,--howcanthatpossiblybeunderstoodtobewithoutthegraceofGodwhichisdeemedespeciallytobelongtoGod?"Alreadywebegintosee what he means; but that we may not lie under any mistake, heexplains himself with greater breadth and clearness: "That this maybecome still plainer, we must," says he, "enter on a somewhat fullerdiscussionofthepoint.Nowweaffirmthatthepossibilityofanythingliesnotsomuchintheabilityofaman'swillasinthenecessityofnature."Hethenproceedstoillustratehismeaningbyexamplesandsimiles."Take,"sayshe,"forinstance,myabilitytospeak.ThatIamabletospeakisnotmyown;but that Idospeak ismyown, -- that is,ofmyownwill.Andbecausetheactofmyspeakingismyown,Ihavethepowerofalternativeaction,--that istosay,bothtospeakandtorefrainfromspeaking.Butbecause my ability to speak is not my own, that is, is not of my owndeterminationandwill, it isofnecessitythatIamalwaysabletospeak;andthoughIwishednottobeabletospeak,Iamunable,nevertheless,tobe unable to speak, unless perhaps I were to deprive myself of that

member whereby the function of speaking is to be performed." Manymeans, indeed,might bementionedwhereby, if hewish it, amanmaydeprivehimselfofthepossibilityofspeaking,withoutremovingtheorganofspeech.If, for instance,anythingweretohappentoamantodestroyhisvoice,hewouldbeunabletospeak,althoughthemembersremained;for a man's voice is of course nomember. Theremay, in short, be aninjurydonetothememberinternally,shortoftheactuallossofit.Iam,however, unwilling to press the argument for a word; and it may berepliedtomeinthecontest,Why,eventoinjureistolose.Butyetwecansocontrivematters,byclosingandshuttingthemouthwithbandages,astobequiteincapableofopeningit,andtoputtheopeningofitoutofourpower, although it was quite in our own power to shut it while thestrengthandhealthyexerciseofthelimbsremained.

CHAP. 54 [XLVI.] -- THERE IS NO INCOMPATIBILITY BETWEENNECESSITYANDFREEWILL.

Nowhowdoesallthisapplytooursubject?Letusseewhathemakesoutofit."Whatever,"sayshe,"isfetteredbynaturalnecessityisdeprivedofdeterminationofwillanddeliberation."Well,now,here liesaquestion;foritistheheightofabsurdityforustosaythatitdoesnotbelongtoourwill that we wish to be happy, on the ground that it is absolutely,impossible for us to be unwilling to be happy, by reason of someindescribablebutamiablecoercionofournature;nordarewemaintainthatGodhasnotthewillbutthenecessityofrighteousness,becauseHecannotwilltosin.

CHAP.55[XLVII.]--THESAMECONTINUED.

Markalsowhatfollows."Wemayperceive,"sayshe, "thesamething tobetrueofheating,smelling,andseeing,--thattohear,andtosmell,andtoseeisofourownpower,whiletheabilitytohear,andtosmell,andtosee isnotofourownpower,but lies inanaturalnecessity."EitherIdonotunderstandwhathemeans, or hedoesnot himself. For how is thepossibilityofseeingnotinourownpower,ifthenecessityofnotseeingisinourownpowerbecauseblindness is in ourownpower, bywhichwecan deprive ourselves, if we will, of this very ability to see? How,moreover,isitinourownpowertoseewheneverwewill,when,without

anylosswhatevertoournaturalstructureofbodyintheorganofsight,weareunable,eventhoughwewish,tosee,--eitherbytheremovalofallexternal lights during the night, or by our being shut up in some darkplace?Likewise, if our abilityorour inability tohear is not in our ownpower,but lies inthenecessityofnature,whereasouractualhearingornothearingisofourownwill,howcomesitthatheisinattentivetothefactthattherearesomanythingswhichwehearagainstourwill,whichpenetrateoursenseevenwhenourearsarestopped,asthecreakingofasawneartous,orthegruntofapig?Althoughthesaidstoppingofourearsshowsplainlyenoughthatitdoesnotliewithinourownpowernottohearsolongasourearsareopen;perhaps,too,suchastoppingofourearsasshalldepriveusof theentiresense inquestionprovesthateventhe ability not to hear lies within our own power. As to his remarks,again, concerning our sense of smell, does he not display no littlecarelessnesswhenhesays"thatitisnotinourownpowertobeableortobeunabletosmell,butthatitisinourownpower"--thatistosay,inourfree will -- "to smell or not to smell?" For let us suppose some one toplace us, with our hands firmly tied, but yet without any injury to ourolfactorymembers,amongsomebadandnoxioussmells; insuchacasewe altogether lose the power, however strongmay be our wish, not tosmell, because every timeweareobliged todrawbreathwealso inhalethesmellwhichwedonotwish.

CHAP. 56 [XLVIII.] -- THE ASSISTANCE OF GRACE IN A PERFECTNATURE.

Notonly,then,arethesesimilesemployedbyourauthorfalse,butsoisthematterwhichhewishesthemtoillustrate.Hegoesontosay:"Inlikemanner,touchingthepossibilityofournotsinning,wemustunderstandthatitisofusnottosin,butyetthattheabilitytoavoidsinisnotofus."Ifhewerespeakingofman'swholeandperfectnature,whichwedonotnowpossess("forwearesavedbyhope:buthopethatisseenisnothope.Butifwehopeforthatweseenot,thendowewithpatiencewaitforit"),his languageeven in thatcasewouldnotbecorrect to theeffect that toavoid sinningwouldbeofusalone, although to sinwouldbeofus, foreventhentheremustbethehelpofGod,whichmustsheditselfonthosewhoarewillingtoreceiveit,justasthelightisgiventostrongandhealthy

eyestoassistthemintheirfunctionofsight.Inasmuch,however,asitisabout this present life of ours that he raises the question, wherein ourcorruptible body weighs down the soul, and our earthly tabernacledepressesoursensewithall itsmanythoughts,Iamastonishedthathecanwithanyheartsuppose that,evenwithout thehelpofourSaviour'shealingbalm,itisinourownpowertoavoidsin,andtheabilitynottosinisofnature,whichgivesonlystrongerevidenceofitsowncorruptionbytheveryfactofitsfailingtoseeitstaint.

CHAP.57[XLIX.]--ITDOESNOTDETRACTFROMGOD'SALMIGHTYPOWER,THATHEISINCAPABLEOFEITHERSINNING,ORDYING,ORDESTROYINGHIMSELF.

"Inasmuch,"sayshe,"asnottosinisours,weareabletosinandtoavoidsin." What, then, if another should say: "Inasmuch as not to wish forunhappiness isours,weareablebothtowish for itandnot towish forit?"Andyetwearepositivelyunabletowishforit.Forwhocouldpossiblywish to be unhappy, even though he wishes for something else fromwhich unhappiness will ensue to him against his will? Then again,inasmuchas,inaninfinitelygreaterdegree,itisGod'snottosin,shallwethereforeventuretosaythatHeisablebothtosinandtoavoidsin?Godforbid thatweshouldeversay thatHe isable tosin!ForHecannot,asfoolish persons suppose, therefore fail to be almighty, because He isunabletodie,orbecauseHecannotdenyHimself.What,therefore,doeshemean?bywhatmethodofspeechdoeshetrytopersuadeusonapointwhichheishimselflothtoconsider?Forheadvancesastepfurther,andsays:"Inasmuchas,however,itisnotofustobeabletoavoidsin;evenifweweretowishnottobeable toavoidsin, it isnot inourpowertobeunable to avoid sin." It is an involved sentence, and therefore a veryobscureone.Itmight,however,bemoreplainlyexpressedinsomesuchway as this: "Inasmuch as to be able to avoid sin is not of us, then,whetherwewishitordonotwishit,weareabletoavoidsin!"Hedoesnotsay,"Whetherwewishitordonotwishit,wedonotsin,"--forweundoubtedlydosin,ifwewish;--butyetheassertsthat,whetherwewillornot,wehavethecapacityofnotsinning,--acapacitywhichhedeclarestobe inherent inournature.Ofaman, indeed,whohashis legsstrongandsound,itmaybesaidadmissiblyenough,"whetherhewillornothe

hasthecapacityofwalking;"butifhislegsbebroken,howevermuchhemaywish,hehasnotthecapacity.Thenatureofwhichourauthorspeaksiscorrupted."Whyisdustandashesproud?"Itiscorrupted.Itimploresthe Physician's help. "Save me, O Lord," is its cry; "Heal my soul," itexclaims.Whydoeshechecksuchcriessoastohinderfuturehealth,byinsisting,asitwere,onitspresentcapacity?

CHAP. 58 [L.] -- EVEN PIOUS AND GOD-FEARING MEN RESISTGRACE.

Observealsowhatremarkheadds,bywhichhethinksthathispositionisconfirmed:"Nowill,"sayshe,"cantakeawaythatwhichisprovedtobeinseparablyimplantedinnature."Whencethencomesthatutterance:"Sothenyecannotdothethingsthatyewould?"Whencealsothis:"ForwhatgoodIwould,thatIdonot;butwhatevilIhate,thatdoI?"Whereisthatcapacitywhichisprovedtobeinseparablyimplantedinnature?See,itishuman beings who do not what they will; and it is about not sinning,certainly,thathewastreating,--notaboutnotflying,becauseitwasmennot birds, that formed his subject. Behold, it ismanwho does not thegoodwhichhewould, but does the evilwhichhewouldnot: "towill ispresentwithhim,buthowtoperformthatwhichisgoodisnotpresent."Where is the capacity which is proved to be inseparably implanted innature?Forwhomsoevertheapostlerepresentsbyhimself,ifhedoesnotspeak these things of his own self, he certainly represents a man byhimself.Byourauthor,however,itismaintainedthatourhumannatureactually possesses an inseparable capacity of not at all sinning. Such astatement,however,evenwhenmadebyamanwhoknowsnottheeffectof his words (but this ignorance is hardly attributable to themanwhosuggests these statements for unwary thoughGod-fearingmen), causesthegraceofChristtobe"madeofnoneeffect,"sinceitispretendedthathumannatureissufficientforitsownholinessandjustification.

CHAP.59[LI.]--INWHATSENSEPELAGIUSATTRIBUTEDTOGOD'SGRACETHECAPACITYOFNOTSINNING.

Inorder,however,toescapefromtheodiumwherewithChristiansguardtheirsalvation,heparriestheirquestionwhentheyaskhim,"WhydoyouaffirmthatmanwithoutthehelpofGod'sgraceisabletoavoidsin?"by

saying,"Theactualcapacityofnotsinningliesnotsomuchinthepowerofwillasinthenecessityofnature.WhateverisplacedinthenecessityofnatureundoubtedlyappertainstotheAuthorofnature,thatis,God.Howthen,"sayshe,"canthatberegardedasspokenwithoutthegraceofGodwhich is shown to belong in an especial manner to God?" Here theopinionisexpressedwhichallalongwaskeptinthebackground;thereis,in fact, no way of permanently concealing such a doctrine. The reasonwhyheattributestothegraceofGodthecapacityofnotsinningis,thatGod is the Author of nature, in which, he declares, this capacity ofavoiding sin is inseparably implanted. Whenever He wills a thing, nodoubtHedoesit;andwhatHewillsnot,thatHedoesnot.Now,whereverthereisthisinseparablecapacity,therecannotaccrueanyinfirmityofthewill; or rather, there cannot be both a presence ofwill and a failure in"performance.''This, then,beingthecase,howcomesit topassthat"towill is present, but how to perform thatwhich is good" is not present?Now,iftheauthoroftheworkwearediscussingspokeofthatnatureofman, which was in the beginning created faultless and perfect, inwhateversensehisdictumbetaken,"thatithasaninseparablecapacity,"-- that is,so tosay,onewhichcannotbe lost, -- thenthatnatureoughtnot tohavebeenmentionedatallwhichcouldbecorrupted,andwhichcouldrequireaphysician tocure theeyesof theblind,andrestorethatcapacityofseeingwhichhadbeenlostthroughblindness.ForIsupposeablindmanwouldliketosee,butisunable;but,wheneveramanwishestodoathingandcannot,thereispresenttohimthewill,buthehaslostthecapacity.

CHAP. 60 [LII.] -- PELAGIUSADMITS "CONTRARYFLESH" INTHEUNBAPTIZED.

Seewhatobstacleshestillattemptstobreakthrough,ifpossible,inorderto introducehis ownopinion.He raises a question for himself in theseterms: "But you will tellme that, according to the apostle, the flesh iscontrarytous;"andthenanswersit inthiswise:"Howcanitbethat inthe case of any baptized person the flesh is contrary to him, whenaccordingtothesameapostleheisunderstoodnottobeintheflesh?Forhe says, 'But ye are not in the flesh.' " Very well; we shall soon seewhether it be really true that this says that in the baptized the flesh

cannotbecontrarytothem;atpresent,however,asitwasimpossibleforhimquitetoforgetthathewasaChristian(althoughhisreminiscenceonthepointisbutslight),hehasquittedhisdefenceofnature.Wherethenisthatinseparablecapacityofhis?Arethosewhoarenotyetbaptizednotapartofhumannature?Well,now,herebyallmeans,hereatthispoint,hemightfindhisopportunityofawakingoutofhissleep;andhestillhasitifheiscareful."Howcanitbe,"heasks,"thatinthecaseofabaptizedperson the flesh is contrary to him?" Therefore to the unbaptized thefleshcanbecontrary!Lethimtellushow;foreveninthesethereisthatnaturewhichhasbeensostoutlydefendedbyhim.However,inthesehedoes certainly allow that nature is corrupted, inasmuch as it was onlyamong the baptized that the wounded traveller left his inn sound andwell,orratherremainssoundintheinnwhitherthe compassionateSamaritan carriedhim thathemight become cured.Well,now,ifheallowsthatthefleshiscontraryeveninthese,lethimtelluswhathashappenedtooccasionthis,sincethefleshandthespiritalikearetheworkofoneandthesameCreator,andarethereforeundoubtedlybothofthemgood,becauseHeisgood,--unlessindeeditbethatdamagewhichhasbeeninflictedbyman'sownwill.Andthatthismayberepairedinournature,thereisneedofthatverySaviourfromwhosecreativehandnature itself proceeded.Now, if we acknowledge that this Saviour, andthathealingremedyofHisbywhichtheWordwasmadefleshinordertodwellamongus,arerequiredbysmallandgreat,--bythecrying infantandthehoary-headedmanalike,--then,infact,thewholecontroversyofthepointbetweenusissettled.

CHAP.61 [LIII.] --PAULASSERTSTHATTHEFLESHISCONTRARYEVENINTHEBAPTIZED.

Nowletusseewhetherweanywherereadaboutthefleshbeingcontraryinthebaptizedalso.Andhere,Iask, towhomdidtheapostlesay,"ThefleshlustethagainsttheSpirit,andtheSpiritagainsttheflesh:andtheseare contrary the one to the other; so that ye do not the things that yewould?"Hewrote this, I apprehend, to theGalatians, towhomhe alsosays, "He therefore that ministereth to you the Spirit, and workethmiraclesamongyou,doethheitbytheworksofthelaworbythehearingoffaith?"Itappears,therefore,that it istoChristiansthathespeaks, to

whom, too, God had given His Spirit: therefore, too, to the baptized.Observe,therefore,thateveninbaptizedpersonsthefleshisfoundtobecontrary; so that they have not that capacitywhich, our author says, isinseparably implanted in nature. Where then is the ground for hisassertion,"Howcanitbethatinthecaseofabaptizedpersonthefleshiscontrarytohim?"inwhateversenseheunderstandstheflesh?Becauseinverydeeditisnotitsnaturethatisgood,butitisthecarnaldefectsofthefleshwhich are expressly named in the passage before us. Yet observe,eveninthebaptized,howcontraryistheflesh.Andinwhatwaycontrary?Sothat,"Theydonotthethingswhichtheywould."Takenoticethatthewill is present in aman; butwhere is that "capacity of nature?" Let usconfessthatgraceisnecessarytous;letuscryout,"OwretchedmanthatI am! who shall deliverme from the body of this death?" And let ouranswerbe,"ThegraceofGod,throughJesusChristourLord!"

CHAP.62.--CONCERNINGWHATGRACEOFGODISHEREUNDERDISCUSSION. THE UNGODLY MAN, WHEN DYING, IS NOTDELIVEREDFROMCONCUPISCENCE.

Now,whereasitismostcorrectlyaskedinthosewordsputtohim,"Whydoyouaffirmthatmanwithout thehelpofGod'sgrace isable toavoidsin?" yet the inquiry did not concern that grace by which man wascreated,butonlythatwherebyheissavedthroughJesusChristourLord.Faithfulmensayintheirprayer,"Leadusnotintotemptation,butdeliverus from evil." But if they already have capacity,why do they pray?Or,whatistheevilwhichtheypraytobedeliveredfrom,but,aboveallelse,"the body of this death?" And from this nothing but God's grace alonedelivers them, through our Lord Jesus Christ. Not of course from thesubstanceofthebody,whichisgood;butfromitscarnaloffences, fromwhich aman is not liberated except by the grace of the Saviour, -- notevenwhenhequitsthebodybythedeathofthebody.Ifitwasthisthattheapostlemeanttodeclare,whyhadhepreviouslysaid,"Iseeanotherlaw inmymembers,warring against the lawofmymind, andbringingmeintocaptivitytothelawofsinwhichisinmymembers?"Beholdwhatdamage the disobedience of thewill has inflicted onman's nature! Lethimbepermittedtopraythathemaybehealed!Whyneedhepresumesomuch on the capacity of his nature? It is wounded, hurt, damaged,

destroyed.Itisatrueconfessionofitsweakness,notafalsedefenceofitscapacity,thatitstandsinneedof.ItrequiresthegraceofGod,notthatitmay be made, but that it may be re-made. And this is the only gracewhichbyourauthorisproclaimedtobeunnecessary;becauseofthisheissilent!If,indeed,hehadsaidnothingatallaboutGod'sgrace,andhadnot proposed to himself that question for solution, for the purpose ofremoving from himself the odium of this matter, it might have beenthought that his viewof the subjectwas consistentwith the truth, onlythathehadrefrainedfrommentioning it,on thegroundthatnotonalloccasionsneedwe sayallwe think.Heproposed thequestionof grace,andanswereditinthewaythathehadinhisheart;thequestionhasbeendefined, -- not in the way we wished, but according to the doubt weentertainedastowhatwashismeaning.

CHAP.63[LIV.]--DOESGODCREATECONTRARIES?

Henext endeavours, bymuch quotation from the apostle, aboutwhichthereisnocontroversy,toshow"thatthefleshisoftenmentionedbyhiminsuchamannerasproveshimtomeannotthesubstance,buttheworksof the flesh." What is this to the point? The defects of the flesh arecontrarytothewillofman;hisnatureisnotaccused;butaPhysicianiswanted for its defects. What signifies his question, "Who made man'sspirit?" andhis own answer thereto, "God,without a doubt?"Again heasks, "Who created the flesh?" and again answers, "The same God, Isuppose."Andyetathirdquestion,"IstheGodgoodwhocreatedboth?"andthethirdanswer,"Nobodydoubtsit."Oncemoreaquestion,"Arenotbothgood,sincethegoodCreatormadethem?"anditsanswer,"Itmustbe confessed that they are." And then follows his conclusion: "If,therefore,both thespirit isgood,and the flesh isgood,asmadebythegoodCreator,howcanitbethatthetwogoodthingsshouldbecontrarytooneanother?"Ineednotsaythatthewholeofthisreasoningwouldbeupsetifoneweretoaskhim,"Whomadeheatandcold?"andheweretosay in answer, "God, without a doubt." I do not ask the string ofquestions.Lethimdeterminehimselfwhethertheseconditionsofclimatemayeitherbesaidtobenotgood,orelsewhethertheydonotseemtobecontrary to each other. Here he will probably object, "These are notsubstances,but thequalities of substances."Very true, it is so.But still

theyarenaturalqualities,andundoubtedlybelongtoGod'screation;andsubstances, indeed, are not said to be contrary to each other inthemselves,but intheirqualities,aswaterandfire.What if itbesotoowithfleshandspirit?Wedonotaffirmittobeso;but,inordertoshowthathisargumentterminatesinaconclusionwhichdoesnotnecessarilyfollow,wehavesaidsomuchasthis.Foritisquitepossibleforcontrariesnottobereciprocallyopposedtoeachother,butratherbymutualactionto temper health and render it good; just as, in our body, dryness andmoisture,coldandheat,--inthetemperingofwhichaltogetherconsistsour bodily health. The fact, however, that "the flesh is contrary to theSpirit, so thatwe cannot do the things thatwewould," is a defect, notnature.ThePhysician'sgracemustbesought,andtheircontroversymustend.

CHAP. 64. -- PELAGIUS' ADMISSION AS REGARDS THEUNBAPTIZED,FATAL.

Now,astouchingthesetwogoodsubstanceswhichthegoodGodcreated,how,againstthereasoningofthisman,inthecaseofunbaptizedpersons,cantheybecontrarytheonetotheother?Willhebesorrytohavesaidthis too,whichheadmittedoutof someregard to theChristians' faith?For when he asked, "How, in the case of any person who is alreadybaptized, can it be that his flesh is contrary to him?" he intimated, ofcourse,thatinthecaseofun-baptizedpersonsitispossibleforthefleshtobecontrary.Forwhyinserttheclause,"whoisalreadybaptized,"whenwithoutsuchanadditionhemighthaveputhisquestion thus: "How inthecaseofanypersoncanthefleshbecontrary?"andwhen,inordertoprove this, hemight have subjoined that argument of his, that as bothbody and spirit are good (made as they are by the goodCreator), theytherefore cannot be contrary to each other? Now, suppose unbaptizedpersons (in whom, at any rate, he confesses that the flesh is contrary)were to ply him with his own arguments, and say to him, Who mademan'sspirit?hemustanswer,God.Supposetheyaskedhimagain,Whocreatedtheflesh?andheanswers,ThesameGod,Ibelieve.Supposetheirthirdquestiontobe,IstheGodgoodwhocreatedboth?andhisreplytobe, Nobody doubts it. Suppose once more they put to him his yetremaining inquiry, Are not both good, since the good Creator made

them?andheconfesses it.Then surely theywill cuthis throatwithhisownsword,whentheyforcehomehisconclusiononhim,andsay:Sincetherefore the spirit ofman is good, andhis flesh good, asmadeby thegoodCreator,howcanitbethatthetwobeinggoodshouldbecontrarytooneanother?Here,perhaps,hewillreply:Ibegyourpardon,Ioughtnottohavesaidthatthefleshcannotbecontrarytothespiritinanybaptizedperson,asifImeanttoimplythatitiscontraryintheunbaptized;butIoughttohavemademystatementgeneral,totheeffectthatthefleshinnoman'scaseiscontrary.Nowseeintowhatacornerhedriveshimself.Seewhat amanwill say, who is unwilling to cry out with the apostle,"Who shall deliverme from the body of this death? The grace of God,throughJesusChristourLord."Butwhy,"heasks,"shouldIsoexclaim,who am already baptized in Christ? It is for them to cry out thuswhohave not yet received so great a benefit, whose words the apostle in afigure transferred tohimself, -- if indeedeven theysay somuch."Well,this defence of nature does not permit even these to utter thisexclamation! For in the baptized, there is no nature; and in theunbaptized,nature isnot!Or ifeven in theoneclass it isallowed tobecorrupted,sothatitisnotwithoutreasonthatmenexclaim,"Owretchedman that I am! who shall deliverme from this body of death?" to theother, too,help is brought inwhat follows: "The grace ofGod, throughJesusChristourLord;" then let itat lastbegranted thathumannaturestandsinneedofChristforitsPhysician.

CHAP. 65 [LV.] -- "THIS BODYOFDEATH," SO CALLED FROM ITSDEFECT,NOTFROMITSSUBSTANCE.

Now,Iask,whendidournaturelosethat liberty,whichhecravestobegiventohimwhenhesays:"Whoshallliberateme?"Forevenhefindsnofaultwith the substanceof the fleshwhenheexpresseshisdesire tobeliberatedfromthebodyofthisdeath,sincethenatureofthebody,aswellasofthesoul,mustbeattributedtothegoodGodastheauthorthereof.But what he speaks of undoubtedly concerns the offences of the body.Now from the body the death of the body separates us; Whereas theoffences contracted from the body remain, and their just punishmentawaitsthem,astherichmanfoundinheldFromtheseitwasthathewasunable to liberate himself, who said: "Who shall liberate me from the

body of this death?" Butwhensoever it was that he lost this liberty, atleast there remains that "inseparable capacity" of nature, -- he has theabilityfromnaturalresources,--hehasthevolitionfromfreewill.Whydoesheseekthesacramentofbaptism?Isitbecauseofpastsins,inorderthat theymaybe forgiven, since theycannotbeundone?Well, supposeyouacquitandreleaseamanontheseterms,hemuststilluttertheoldcry; for henot onlywants to bemercifully let off frompunishment forpastoffences,buttobestrengthenedandfortifiedagainstsinningforthetimetocome.Forhe"delights inthe lawofGod,afterthe inwardman;butthenheseesanotherlawinhismembers,warringagainstthelawofhismind."Observe,heseesthatthereis,notrecollectsthattherewas.Itisapresentpressure,notapastmemory.Andheseestheotherlawnotonly "warring," but even "bringing him into captivity to the law of sin,whichis"(notwhichwas)"inhismembers."Hencecomesthatcryofhis:"OwretchedmanthatIam!whoshallliberatemefromthebodyofthisdeath?"Lethimpray,lethimentreatforthehelpofthemightyPhysician.Why gainsay that prayer?Why cry down that entreaty?Why shall theunhappysuitorbehinderedfrombeggingforthemercyofChrist,--andthat too by Christians? For, it was even they who were accompanyingChristthattriedtopreventtheblindman,byclamouringhimdown,frombeggingforlight;butevenamidstthedinandthrongofthegainsayersHehears the suppliant; whence the response: "The grace of God, throughJesusChristoutLord."

CHAP.66. --THEWORKS,NOTTHESUBSTANCE,OFTHE"FLESH"OPPOSEDTOTHE"SPIRIT."

Now if we secure even this concession from them, that unbaptizedpersonsmayimploretheassistanceoftheSaviour'sgrace,thisisindeednoslightpointagainst that fallaciousassertionof the self-sufficiencyofnature andof the power of freewill. For he is not sufficient to himselfwhosays,"OwretchedmanthatIam!whoshallliberateme?"Norcanhebesaidtohavefulllibertywhostillasksforliberation.[LVI.]Butletus,moreover, see to this point also,whether theywho are baptizeddo thegoodwhichtheywould,withoutanyresistancefromthelustoftheflesh.That,however,whichwehavetosayonthissubject,ourauthorhimselfmentions, when concluding this topic he says: "As we remarked, the

passage inwhichoccur thewords, 'The flesh lusteth against theSpirit,'mustneedshavereferencenottothesubstance,buttotheworksof theflesh."Wetooallegethatthisisspokennotofthesubstanceoftheflesh,butofitsworks,whichproceedfromcarnalconcupiscence,--inaword,fromsin, concerningwhichwehave thisprecept: "Not to let it reign inourmortalbody,thatweshouldobeyitintheluststhereof."

CHAP.67[LVII.]--WHOMAYBESAIDTOBEUNDERTHELAW.

Butevenourauthorshouldobservethat it is topersonswhohavebeenalreadybaptizedthatitwassaid:"ThefleshlustethagainsttheSpirit,andtheSpiritagainsttheflesh,sothatyecannotdothethingsthatyewould."Andlestheshouldmakethemslothfulfortheactualconflict,andshouldseembythisstatementtohavegiventhemlaxityinsinning,hegoesontotellthem:"IfyebeledoftheSpirit,yearenolongerunderthelaw."Forthatman isunder the law,who, fromfearof thepunishmentwhichthelawthreatens,andnotfromanyloveforrighteousness,obligeshimselftoabstainfromtheworkofsin,withoutbeingasyetfreeandremovedfromthedesireofsinning.Foritisinhisverywillthatheisguilty,wherebyhewouldprefer,ifitwerepossible,thatwhathedreadsshouldnotexist,inorderthatbemightfreelydowhathesecretlydesires.Thereforehesays,"IfyebeledoftheSpirit,yearenotunderthelaw,"--eventhelawwhichinspires fear, but gives not love. For this "love is shed abroad in ourhearts,"notbytheletterofthelaw,but"bytheHolyGhostwhichisgivenuntous."Thisisthelawofliberty,notofbondage;beingthelawoflove,not of fear; and concerning it the Apostle James says: "Whoso lookethinto the perfect law of liberty." Whence he, too, no longer indeed feltterrifiedbyGod's lawasa slave,butdelighted in it in the inwardman,althoughstillseeinganotherlawinhismemberswarringagainstthelawofhismind.Accordinglyheheresays:"IfyebeledoftheSpirit,heisnotunderthelaw;because,sofarherejoicesinthelawofGod,helivesnotinfarofthelaw,sincefearhastorment,"notjoyanddelight.

CHAP.68[LVIII.]--DESPITETHEDEVIL,MANMAY,BYGOD'SHELP,BEPERFECTED.

If, therefore,we feel rightly on thismatter, it is our duty at once to bethankfulforwhatisalreadyhealedwithinus,andtoprayforsuchfurther

healingasshallenableustoenjoyfullliberty,inthatmostabsolutestateofhealthwhichisincapableofaddition,theperfectpleasureofGod.Forwedonotdenythathumannaturecanbewithoutsin;noroughtwebyanymeanstorefusetoittheabilitytobecomeperfect,sinceweadmititscapacityforprogress,--byGod'sgrace,however,throughourLordJesusChrist. By His assistance we aver that it becomes holy and happy, bywhom it was created in order to be so. There is accordingly an easyrefutation of the objection which our author says is alleged by someagainst him: "The devil opposes us." This objection we also meet inentirely identical languagewith thatwhich he uses in reply: "Wemustresisthim,andhewillflee.'Resistthedevil,'saystheblessedapostle,'andhewillfleefromyou.'Fromwhichitmaybeobserved,whathisharmingamounts to against those whom he tees; or what power he is to beunderstoodaspossessing,whenheprevailsonlyagainstthosewhodonotresisthim."Suchlanguageismyownalso;foritisimpossibletoemploytruerwords.Thereis,however,thisdifferencebetweenusandthem,thatwe, whenever the devil has to be resisted, not only do not deny, butactuallyteach,thatGod'shelpmustbesought;whereastheyattributesomuchpowertowillastotakeawayprayerfromreligiousduty.Nowitiscertainlywithaviewtoresistingthedevilandhisfleeingfromusthatwesaywhenwepray,"Leadusnotintotemptation;"tothesameendalsoarewewarnedbyourCaptain,exhortingusassoldiersinthewords:"Watchyeandpray,lestyeenterintotemptation."

CHAP. 69 [LIX.]--PELAGIUS PUTS NATURE IN THE PLACE OFGRACE.

Inopposition,however,tothosewhoask,"Andwhowouldbeunwillingto be without sin, if it were put in the power of a man?" he tightlycontends, saying "that by this very question they acknowledge that thething is not impossible; because somuch as this,many, if not allmen,certainlydesire."Wellthen,lethimonlyconfessthemeansbywhichthisis possible, and then our controversy is ended. Now themeans is "thegraceofGod throughourLordJesusChrist;"bywhichhenowherehasbeenwillingtoallowthatweareassistedwhenwepray,fortheavoidanceofsin.If indeedhesecretlyallowsthis,hemustforgiveus ifwesuspectthissubject,wishestoentertainthesecretopinion,andyetisunwillingto

confessorprofessit.Itwouldsurelybenogreatmatterwerehetospeakout,especiallysincehehasundertakentohandleandopenthispoint,asifithadbeenobjectedagainsthimonthesideofopponents.Whyonsuchoccasionsdidhechooseonlytodefendnature,andassertthatmanwassocreatedastohaveitinhispowernottosinifhewishednottosin;and,from the fact that hewas so created, definitely say that the powerwasowingtoGod'sgracewhichenabledhimtoavoidsin,ifhewasunwillingtocommitit;andyetrefusetosayanythingconcerningthefactthatevennatureitselfiseither,becausedisordered,healedbyGod'sgracethroughour Lord Jesus Christ or rise assisted by it, because in itself it is soinsufficient?

CHAP. 70 [LX.]--WHETHER ANY MAN IS WITH OUT SIN IN THISLIFE.

Now,whetherthereeverhasbeen,oris,orevercanbe,amanlivingsorighteous a life in this world as to have no sin at all,may be an openquestion among true and pious Christians; but whoever doubts thepossibility of this sinless state after this present life; is foolish. Formyownpart,indeed,Iamunwillingtodisputethepointevenasrespectsthislife.Foralthoughthatpassageseemstometobeincapableofbearinganydoubtfulsense,whereinitiswritten,"Inthysightshallnomanlivingbejustified"(andsoofsimilarpassages),yetIcouldwishitwerepossibletoshow either that such quotations were capable of beating a bettersignification,orthataperfectandplenaryrighteousness,towhichitwereimpossible for any accession to be made, had been realized at someformertimeinsomeonewhilstpassingthroughthis life intheflesh,orwasnowbeing realized, orwouldbehereafter. They, however, are in agreatmajority,who,whilenotdoubtingthattothelastdayoftheirlifeitwillbeneedfultothemtoresorttotheprayerwhichtheycansotruthfullyutter,"Forgiveusourtrespasses,asweforgivethosewhotrespassagainstus,"stilltrustthatinChristandHispromisestheypossessatrue,certain,andunfailinghope.There is,however,nomethodwherebyanypersonsarrive at absolute perfection, or whereby any man makes the slightestprogress to true andgodly righteousness, but the assistinggraceof ourcrucifiedSaviourChrist, and thegift ofHisSpirit; andwhosoever shalldenythiscannotrightly,Ialmostthink,bereckonedinthenumberofany

kindofChristiansatall.

CHAP. 71 [LXI.]--AUGUSTIN REPLIES AGAINST THEQUOTATIONSWHICH PELAGIUS HAD ADVANCED OUT OF THE CATHOLICWRITERS.LACTANTIUS.

Accordingly,withrespectalsotothepassageswhichhehasadduced,--notindeed from the canonical Scriptures, but out of certain treatises ofcatholicwriters,--Iwishtomeettheassertionsofsuchassaythatthesaidquotationsmakeforhim.Thefactis,thesepassagesareownopinionnorhis.Amongst themhewanted toclasssomethingoutofmyownbooks,thusaccountingmetobeapersonwhoseemedworthyofbeing rankedwiththem.ForthisImustnotbeungrateful,andIshouldbesorry--soIsay with unaffected friendliness--for him to be in error, since he hasconferred this honour uponme.As for his first quotation, indeed,whyneedIexamineitlargely,sinceIdonotseeheretheauthorsname,eitherbecause he has not given it, or because from some casual mistake thecopy which you forwarded to me did not contain it? Especially as inwritingsofsuchauthorsIfeelmyselffreetousemyownjudgment(owingunhesitating assent to nothing but the canonical Scriptures), whilst infact there is not a passagewhichhe has quoted from theworks of thisanonymous author that disturbs me. "It behooved, " says he, "for theMaster and Teacher of virtue to become most like to man, that byconquering sinHemight show thatman is able to conquer sin." Now,however this passagemay be expressed, its authormust see to it as towhatexplanationitiscapableofbearing.We,indeed,onourpart,couldnotpossiblydoubtthatinChristtherewasnosintoconquer,--bornasHewas in the likeness of sinful flesh, not in sinful flesh itself. Anotherpassageisadducedfromthesameauthortothiseffect:"Andagain,thatby subduing thedesires of the fleshHemight teachus that it is not ofnecessitythatonesins,butofsetpurposeandwill."Formyownpart,Iunderstandthesedesiresoftheflesh(ifitisnotofitsunlawfulluststhatthe writer here speaks) to be such as hunger, thirst, refreshment afterfatigue,andthelike.Foritisthroughthese,howeverfaultlesstheybeinthemselves,thatsomemenfallintosin,--aresultwhichwasfarfromourblessedSaviour,eventhough,asweseefromtheevidenceofthegospel,theseaffectionswerenaturaltoHimowingtoHislikenesstosinfulflesh.

CHAP. 72 [LXI.]--HILARY. THE PURE IN HEART BLESSED. THEDOINGANDPERFECTINGOFRIGHTEOUSNESS.

HequotesthefollowingwordsfromtheblessedHilary:"Itisonlywhenwe shall be perfect in spirit and changed in our immortal state, whichblessednesshasbeenappointedonlyforthepureinheart,thatweshallsee thatwhich is immortal inGod."Now I am reply not awarewhat isheresaidcontrarytoourownstatement,orinwhatrespectthispassageisofanyusetoouropponent,unlessitbethatittestifiestothepossibilityofaman'sbeing"pureinheart."Butwhodeniessuchpossibility?Onlyitmust be by the grace of God, through Jesus Christ our Lord, and notmerely by our freedom of will. He goes on to quote also this passage:"This Job had so effectually read these Scriptures, that cause heworshipped God purely with amind unmixed with offences: now suchworshipofGodistheproperworkofrighteousness."Itiswhatnotwhathehadbroughttoperfectioninthisworld,--muchlesswhathehaddoneor perfected without the grace of that Saviour whom he had actuallyforetold. For that man, indeed, abstains from every wicked work, whodoesnot allow the sinwhichhehaswithinhim tohavedominionoverhim;andwho,wheneveranunworthythoughtstoleoverhim,suffereditnottocometoaheadinactualdeed.Itis,however,onethingnottohavesin,andanothertorefuseobediencetoitsdesires.Itisonethingtofulfilthe command, "Thou shalt not covet;" and another thing, by anendeavouratanyrateafterabstinence, todo thatwhich isalsowritten,"Thoushaltnotgoafterthylusts."Andyetoneisquiteawarethathecando nothing of all this without the Saviour's grace. It is to workrighteousness,therefore,tofightinaninternalstrugglewiththeinternalevil of concupiscence in the true worship of God; whilst to perfect itmeans to have no adversary at all. Now he who has to fight is still indanger,andissometimesshaken,evenifheisnotoverthrown;whereashewhohasnoenemyatallrejoicesinperfectpeace.He,moreover,isinthe highest truth said to be without sin in whom no sin has anindwelling,--nothewho,abstainingfromevildeeds,usessuchlanguageas"NowitisnolongerIthatdoit,butthesinthatdwellethinme."

CHAP.73.--HEMEETSPELAGIUSWITHANOTHERPASSAGEFROMHILARY.

Now even Job himself is not silent respecting his own sins; and yourfriend,ofcourse,isjustlyofopinionthathumilitymustnotbyanymeans"be put on the side of falsehood?"Whatever confession, therefore, Jobmakes, inasmuch as he is a true worshipper of God, he undoubtedlymakesit intruth.Hilary, likewise,whileexpoundingthatpassageofthepsalminwhichitiswritten,"Thouhastdespisedallthosewhoturnasidefrom Thy commandments," says: "If God were to despise sinners, Hewoulddespise indeed allmen, because noman iswithout sin; but it isthose who turn away from Him, whom they call apostates, that Hedespises."Youobservehisstatement: it isnot to theeffect thatnomanwaswithoutsin,asifhespokeofthepast;butnomaniswithoutsin;andonthispoint,asIhavealreadyremarked,Ihavenocontentionwithhim.ButifonerefusestosubmittotheApostleJohn,--whodoesnothimselfdeclare,"Ifweweretosaywehavehadnosin,"but"Ifwesaywehavenosin," --how is he likely to show deference to Bishop Hilary? It is indefenceofthegraceofChristthatIliftupmyvoice,withoutwhichgracenoman is justified,--just as if natural freewillwere sufficient.Nay,HeHimself liftsupHisownvoice indefenceof thesame.Letussubmit toHimwhenHesays:"Withoutmeyecandonothing."

CHAP.74[LXIII.]--AMBROSE.

St. Ambrose, however, really opposes those who say that man cannotexist without sin in the present life. For, in order to support hisstatement,he availshimself of the instanceofZacharias andElisabeth,becausetheyarementionedas"havingwalkedinallthecommandmentsandordinances"ofthelaw"blameless."Well,butdoesheforallthatdenythat it was by God's grace that they did this through our Lord JesusChrist? Itwasundoubtedlybysuch faith inHimthatholymen livedofold, even before His death. It is He who sends the Holy Ghost that isgiventous,throughwhomthatloveisshedabroadinourheartswherebyalonewhosoeverare righteousare righteous.This sameHolyGhost thebishopexpresslymentionedwhenheremindsusthatHeistobeobtainedby prayer (so that thewill is not sufficient unless it be aided byHim);thusinhishymnhesays:

"Votisquepraestatsedulis,SanctummereriSpiritum,"--

"TothosewhosedulouslyseekHegivestogaintheHolySpirit."

CHAP. 75.--AUGUSTIN ADDUCES IN REPLY SOME OTHERPASSAGESOFAMBROSE.

I, too,will quote a passage out of this verywork of St. Ambrose, fromwhichouropponenthastakenthestatementwhichhedeemedfavourablefor citation: "' It seemed good tome,' " he says; "but what he declaresseemedgoodtohimcannothaveseemedgoodtohimalone.Foritisnotsimplytohishumanwillthatitseemedgood,butalsoasitpleasedHim,evenChrist,who,sayshe,speakethinme,whoitisthatcausesthatwhichisgoodinitselftoseemgoodtoourselvesalso.ForhimonwhomHehasmercyHealsocalls.He, therefore,who followsChrist,whenaskedwhyhewishedtobeaChristian,cananswer:'Itseemedgoodtome.'InsayingthishedoesnotdenythatitalsopleasedGod;forfromGodproceedsthepreparation ofman's will inasmuch as it is by God's grace that God ishonouredbyHissaint"Seenowwhatyourauthormustlearn,ifhetakespleasure in the words of Ambrose, how thatman's will is prepared byGod, and that it is of no importance, or, at any rate, does not muchmatter,bywhatmeansoratwhattimethepreparationisaccomplished,providednodoubt is raisedas towhether the thing itselfbe capableofaccomplishmentwithoutthegraceofChrist.Then,again,howimportantitwasthatheshouldobserveonelinefromthewordsofAmbrosewhichhequoted! For after that holymanhad said, "Inasmuch as theChurchhasbeengatheredoutoftheworld,thatis,outofsinfulmen,howcanitbeunpollutedwhencomposedofsuchpollutedmaterial,exceptthat, inthefirstplace,itbewashedofsinsbythegraceofChrist,andthen,inthenext place, abstain from sins through its nature of avoiding sin?"--headdedthefollowingsentence,whichyourauthorhasrefusedtoquotefora self-evident reason; for [Ambrose] says: "It was not from the firstunpolluted, for thatwas impossible forhumannature:but it is throughGod's grace andnature that because it no longer sins, it comes to passthatitseemsunpolluted."Nowwhodoesnotunderstandthereasonwhyyourauthordeclinedaddingthesewords?Itis,ofcourse,socontrivedinthedisciplineofthepresentlife,thattheholyChurchshallarriveatlastat that conditionofmost immaculatepuritywhichall holymendesire;and that it may in the world to come, and in a state unmixed with

anythingofevilmen,andundisturbedbyanylawofsinresistingthelawofthemind,bad thepurest life inadivineeternity.Stillheshouldwellobservewhat Bishop Ambrose says, --and his statement exactly tallieswith the Scriptures: "It was not from the first unpolluted, for thatcondition was impossible for human nature." By his phrase, "from thefirst,"hemeansindeedfromthetimeofourbringbornofAdam.Adamnodoubtwashimselfcreatedimmaculate;inthecase,however,ofthosewhoarebynaturechildrenofwrath,derivingfromhimwhatinhimwascorrupted, he distinctly averred that it was an impossibility in humannaturethattheyshouldbeimmaculatefromthefirst.

CHAP.76[LXIV.]--JOHNOFCONSTANTINOPLE.

HequotesalsoJohn,bishopofConstantinople,assaying"thatsinisnotasubstance, but a wicked act."Who denies this? "And because it is notnatural, therefore the lawwas givenagainst it, and because it proceedsfromthelibertyofourwill."Who,too,deniesthis?However,thepresentquestionconcernsourhumannatureinitscorruptedstate;itisafurtherquestionalsoconcerningthatgraceofGodwherebyournatureishealedbythegreat.Physician,Christ,whoseremedyitwouldnotneedifitwereonlywhole.Andyetyourauthordefendsitascapableofnotsinning,asifitweresound,orasifitsfreedomofwillwereself-sufficient.

CHAP.77.--XYSTUS.

What Christian, again, is unaware of what he quotes the most blessedXystus, bishopofRomeandmartyrofChrist, as having said, "Godhasconferreduponmenlibertyoftheirownwill,inorderthatbypurityandsinlessness of life theymay become like unto God?" But theman whoappealstofreewilloughttolistenandbelieve,andaskHiminwhomhebelieves to give him His assistance not to sin. For when he speaks of"becominglikeuntoGod,"itisindeedthroughGod'slovethatmenaretobelikeuntoGod,--eventhelovewhichis"shedabroadinourhearts,"notbyanyabilityofnatureorthefreewillwithinus,but"bytheHolyGhostwhichisgivenuntous."Then,inrespectofwhatthesamemartyrfurthersays, "A pure mind is a holy temple for God, and a heart clean andwithoutsinisHisbestaltar"whoknowsnotthatthedeanheartmustbebrought to this perfection, whilst "the inward man is renewed day by

day,"butyetnotwithoutthegraceofGodthroughJesusChristourLord?Again, when he says, "A man of chastity and without sin has recededpower from God to be a son of God," he of course meant it as anadmonition that on a man's becoming so chaste and sinless (withoutraising any question as to where and when this perfection was to beobtained by him,--although in fact it is quite an interesting questionamonggodlymen,whoarenotwithstandingagreedastothepossibilityofsuchperfectionontheonehand,andontheotherhanditsimpossibilityexceptthrough"theoneMediatorbetweenGodandmen,theManChristJesus");--nevertheless,asIbegantosay,Xystusdesignedhiswordstobean admonition that, on any man's attiring such a high character, andthereby being rightly reckoned to be among the sons of God, theattainmentmustnotbethoughttohavebeentheworkofhisownpower.Thisindeedhe,throughgrace,receivedfromGod,sincehedidnothaveitinanaturewhichhadbecomecorruptedanddepraved,--evenaswereadintheGospel,"ButasmanyasreceivedHim,tothemgaveHepowertobecomethesonsofGod;"whichtheywerenotbynature,norcouldatallbecome, unless by receiving Him they also receivedpower through Hisgrace.This is thepower that lovewhich isonly communicated tousbytheHolyGhostbestoweduponus.

CHAP.78[LXV.]--JEROME.

We have next a quotation of some words of the venerable presbyterJerome,fromhisexpositionofthepassagewhereitiswritten:"'Blessedare the pure inheart; for they shall seeGod.' These are theywhomnoconsciousnessofsinreproves,"hesays,andadds:"Thepuremanisseenby his purity of hear; the temple of God cannot be defiled." Thisperfection is, to be sure, wrought in us by endeavour, by labour, byprayer, by effectual importunity therein thatwemay be brought to theperfectioninwhichwemaybeabletolookuponGodwithapureheart,byHisgracethroughourLordJesusChrist.Astohisquotation,thattheforementioned presbyter said, "God created us with free will; we aredrawnbynecessityneithertovirtuenortovice;otherwise,wherethereisnecessity there is no crown;" --who would it? Who would deny thathumannaturewassocreated?Thereason,however,whyindoingarightactionthereisnobondageofnecessity,isthatlibertycomesoflove.

CHAP.79[LXVI.]--ACERTAINNECESSITYOFSINNING.

But let us revert to the apostle's assertion: "The love of God is shedabroadinourheartsbytheHolyGhostwhichisgivenuntous."BywhomgivenifnotbyHimwho"ascendeduponhigh,ledcaptivitycaptive,andgave gifts unto men?" Forasmuch, however, as there is, owing to thedefects that have entered our nature, not to the constitution of ournature,acertainnecessary tendency tosin,amanshould listen,andinorderthatthesaidnecessitymayceasetoexit,learntosaytoGod,"BringThoumeoutofmynecessities;"becauseintheveryofferingupofsuchaprayer there h a struggle against the tempter, who fights against usconcerning this very necessity; and thus, by the assistance of gracethrough our Lord Jesus Christ, both the evil necessitywill be removedandfulllibertybebestowed.

CHAP. 80 [LXVII.]--AUGUSTIN HIMSELF. TWO METHODSWHEREBYSINS,LIKEDISEASES,AREGUARDEDAGAINST.

Let us now turn to our own case. "Bishop Augustin also," says yourauthor,"inhisbooksonFreeWillhasthesewords:'Whateverthecauseitselfofvolition is, if it is impossible to resist it, submission to it isnotsinful;if,however,itmayberesisted,letitnotbesubmittedto,andtherewillbenosin.Doesit,perchance,deceivetheunwaryman?Lethimthenbewarethathebenotdeceived.Isthedeception,however,sopotentthatitisnotpossibletoguardagainstit?Ifsuchisthecase,thentherearenosins. Forwho sins in a casewhere precaution is quite impossible? Sin,however,iscommitted;precautionthereforeispossible.'"Iacknowledgeit,thesearemywords;buthe,too,shouldcondescendtoacknowledgeallthatwassaidpreviously,seeingthatthediscussionisaboutthegraceofGod,whichhelpus as amedicine through theMediator; notabout theimpossibilityofrighteousness.Whatever,then,maybethecause,itcaberesisted.Mostcertainlyitcan.Nowitisbecauseofthisthatweprayforhelp, saying, "Lead us not into temptation," andwe should not ask forhelp if we supposed that the resistance were quite impossible. It ispossible to guard against sin, but by the help of Him who cannot bedecayed. For this very circumstance has much to do with guardingagainst sin that we can unfeignedly say, "Forgive us our debt, as weforgive our debtors" Now there are two ways whereby, even in bodily

maladies,theevilisguardedagainst,--topreventitsoccurrence,and,ifithappen,tosecureaspeedycure.Topreventitsoccurrence,wemayfindprecaution in the prayer, "Lead us not into temptation;" to secure theprompt remedy, we have the resource in the prayer, "Forgive us ourdebts."Whetherthenthedangeronlythreatenorbeinherent,itmaybeguardedagainst.

CHAP.81.--AUGUSTINQUOTESHIMSELFONFREEWILL.

In order, however, that my meaning on this subject may be dear notmerelytohim,butalsotosuchpersonsashavenotreadthosetreatisesofmineonFreeWill,whichyourauthorhas read,andwhohavenotonlynotreadthem,butperchancedoreadhim;Imustgoontoquoteoutofmybookswhathehasomittedbutwhich,ifhehadperceivedandquotedinhisbook,nocontroversywouldbeleftbetweenusonthissubject.Forimmediatelyafterthosewordsofminewhichhehasquoted,Iexpresslyadded, and (as fully as I could)workedout, the trainof thoughtwhichmight occur to any one's mind, to the following effect: "And yet someactions are disapproved of, evenwhen they are done in ignorance, andare judged deserving of chastisement, as we read in the inspiredauthorities."Aftertakingsomeexamplesoutofthese,Iwentontospeakalso of infirmity as follows: "Some actions alsodeservedisapprobation,that are done fromnecessity; aswhen amanwishes to act rightly andcannot.Forwhencearisethoseutterances: 'ForthegoodthatIwould,Idonot;but the evilwhich Iwouldnot, that I do'?"Then, afterquotingsomeotherpassagesoftheHolyScripturestothesameeffect,Isay:"Butall these are the sayings of persons who are coming out of thatcondemnation of death; for if this is not man's punishment, but hisnature,thenthosearenosins."Then,again,alittleafterwardsIadd:"Itremains, therefore, that this just punishment come of man'scondemnation.Noroughtittobewonderedat, thateitherby ignorancemanhasnotfreedeterminationofwilltochoosewhathewillrightlydo,or that by the resistance of carnal habit (which by force of mortaltransmissionhas, inacertainsense,becomeengrafted intohisnature),thoughseeingwhatoughtrightlytobedoneandwishingtodoit,heyetisunable to accomplish it. For this is themost just penalty of sin, that amanshouldlosewhathehasbeenunwillingtomakegooduseof,when

hemightwitheasehavedonesoifhewould;which,however,amountstothis, that the man who knowingly does not do what is right loses theabilitytodoitwhenhewishes.For,intruth,toeverysoulthatsinsthereaccruethesetwopenalconsequences--ignoranceanddifficulty.Outoftheignorance springs the errorwhich disgraces; out of the difficulty arisesthepainwhichafflicts.Buttoapproveoffalsehoodsasiftheyweretrue,soas toerr involuntarily,andtobeunable,owingtotheresistanceandpainofcarnalbondage,torefrainfromdeedsoflust,isnotthenatureofman as he was created, but the punishment of man as undercondemnation.When,however,wespeakofafreewilltodowhatisright,weofcoursemeanthatlibertyinwhichmanwascreated."Somemenatonce deduce from this what seems to them a just objection from thetransferandtransmissionofsinsofignoranceanddifficultyfromthefirstmantohisposterity.Myanswertosuchobjectorsisthis:"Itellthem,byway of a brief reply, to be silent and to cease frommurmuring againstGod. Perhaps their complaintmight have been a proper one, if no onefromamongmenhadstood forthavanquisheroferrorandof lust;butwhen there is everywhere present One who calls off from himself,throughthe creatureby somanymeans, themanwho serves theLord,teacheshimwhenbelieving,consoleshimwhenhoping,encourageshimwhenloving,helpshimwhenendeavouring,hearshimwhenpraying,--itisnotreckonedtoyouasafaultthatyouareinvoluntarilyignorant,butthatyouneglecttosearchoutwhatyouareignorantof;norisitimputedtoyouincensurethatyoudonotbindupthelimbsthatarewounded,butthat you despise him who wishes to heal them." In such terms did Iexhort them, asweb as I could, to live righteously; nor did Imake thegrace of God of none effect, without which the now obscured andtarnished nature of man can neither be enlightened nor puttied. Ourwhole discussion with them on this subject turns upon this, that wefrustrate not the grace of God which is in Jesus Christ our Lord by apervertedassertionofnature.Inapassageoccurringshortlyafterthelastquotedone,Isaidinreferencetonature:"Ofnatureitselfwespeakinonesense,whenweproperlydescribeitasthathumannatureinwhichmanwascreatedfaultlessafterhiskind;andinanothersenseasthatnatureinwhichwearebornignorantandcarnallyminded,owingtothepenaltyofcondemnation, after themanner of the apostle, 'We ourselves likewisewerebynaturechildrenofwrath,evenasothers.'"

CHAP. 82 [LXVIII.]--HOW TO EXHORT MEN TO FAITH,REPENTANCE,ANDADVANCEMENT.

If, therefore, we wish "to rouse and kindle cold and sluggish souls byChristianexhortationstoleadrighteouslives,"wemustfirstofallexhortthemtothatfaithwherebytheymaybecomeChristians,andbesubjectsof His name and authority, without whom they cannot be saved. If,however, theyarealreadyChristiansbutneglect to leadholy lives, theymustbechastisedwithalarmsandbearousedbythepraisesofreward,--insuchamanner,indeed,thatwemustnotforgettourgethemtogodlyprayersaswellastovirtuousactions,andfurthermoretoinstructtheminsuchwholesomedoctrine that theybe inducedtherebyto return thanksfor being able to accomplish any step in that holy lifewhich they haveenteredupon,withoutdifficulty,andwhenever theydoexperiencesuch"difficulty," that they then wrestle with God in most faithful andpersistentprayerandreadyworksofmercytoobtainfromHimfacility.Butprovidedthey thusprogress, Iamnotover-anxiousas to thewhereand the when of their perfection in fulness of righteousness; only Isolemnlyassert, thatwheresoeverandwhensoever theybecomeperfect,itcannotbebutbythegraceofGodthroughourLordJesusChristWhen,indeed,theyhaveattainedtotheclearknowledgethattheyhavenosin,letthemnotsaytheyhavesin,lestthetruthbenotinthem;evenasthetruthhnotinthosepersonswho,thoughtheyhavesin,yetsaythattheyhaveitnot.

CHAP.83[LXIX.]--GODENJOINSNOIMPOSSIBILITY,BECAUSEALLTHINGSAREPOSSIBLEANDEASYTOLOVE.

But "the precepts of the law are very good," if we use them lawfully.Indeed,by thevery fact (ofwhichwehave the firmest conviction) "thatthejustandgoodGodcouldnotpossiblyhaveenjoinedimpossibilities,"we are admonished bothwhat to do in easy paths andwhat to ask forwhentheyaredifficult.Nowallthingsareeasyforlovetoeffect,towhich(andwhichalone)"Christ'sburdenis light,"--orrather, it is itselfalonethe burden which is light. Accordingly it is said, "And Hiscommandmentsarenotgrievous;" so thatwhoever finds themgrievousmust regard the inspired statement about their "not being grievous" ashaving been capable of only thismeaning, that theremay be a state of

heart to which they are not burdensome, and he must pray for thatdispositionwhichheatpresentwants,soastobeabletofulfilallthatiscommanded him. And this is the purport of what is said to Israel inDeuteronomy,ifunderstoodinagodly,sacredandspiritualsense,sincetheapostle,afterquotingthepassage,"Thewordisnighthee,eveninthymouthandinthyheart"(and,astheversealsohasit,inthinehands,forinman'sheartarehisspiritualhands),addsinexplanation,"Thisis thewordof faithwhichwepreach."Noman,therefore,who"returnstotheLordhisGod,"asheistherecommanded,"withallhisheartandwithallhissol,"willfindGod'scommandment"grievous."How,indeed,canitbegrievous,whenitisthepreceptoflove?Either,therefore,amanhasnotlove,andthen it isgrievous;orhehas love,andthen it isnotgrievous.But he possesses love if he does what is there enjoined on Israel, byreturningtotheLordhisGodwithallhisheartandwithalIhissoul."Anew commandment" says He, "do I give unto you, that ye love oneanother;"and"Hethatlovethhisneighbourhathfulfilledthelaw;"andagain,"Loveisthefulfillingofthelaw."Inaccordancewiththesesayingsis that passage, "Had they troddengoodpaths, theywouldhave found,indeed,thewaysofrighteousnesseasy."Howthenisitwritten,"BecauseofthewordsofThylips,Ihavekeptthepathsofdifficulty,"except itbethatbothstatementsaretrue:Thesepathsarepathsofdifficultytofear;buttolovetheyareeasy?

CHAP.84[LXX.]--THEDEGREESOFLOVEAREALSODEGREESOFHOLINESS.

Inchoatelove,therefore,isinchoateholiness;advancedloveisadvancedholiness;great love isgreatholiness;"perfect love isperfectholiness,"--butthis"loveisoutofapureheart,andofagoodconscience,andoffaithunfeigned," which in this life is then the greatest, when life itself iscontemnedincomparisonwithit."Iwonder,however,whetherithasnotasoil inwhichtogrowafter ithasquittedthismortal life !But inwhatplaceandatwhattimesoevershallreachthatstateofabsoluteperfection,whichshalladmitofno increase, it is certainlynot "shedabroad inourhearts"byanyenergieseitherofthenatureorthevolitionthatarewithinus,but"bytheHolyGhostwhichisgivenuntous,""andwhichbothhelpsourinfirmityandco-operateswithourstrength.Foritisitselfindeedthe

graceofGod, throughourLordJesusChrist, towhom,with theFatherandtheHolySpirit,appertainetheternity,andallgoodness,foreverandever.Amen.

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