On Nature and Grace, Against Pelagius (chapters 53 [XLV.] - Pelagius Distinguishes Between a Power and Its Use.–84 [LXX.]-The Degrees of Love are Also Degrees of Holiness.)

On Nature and Grace, Against Pelagius

continued

Chapter 53 [XLV.] - Pelagius Distinguishes Between a Power and Its Use.

1 Well, are there other things to listen to? Yes, certainly; both to listen to, and correct and guard against. "Now, when it is said," he says, "that the very ability is not at all of man's will, but of the Author of nature, - that is, God, - how can that possibly be understood to be without the grace of God which is deemed especially to belong to God? Already we begin to see what he means; but that we may not lie under any mistake, he explains himself with greater breadth and clearness: "That this may become still plainer, we must," says he, "enter on a somewhat fuller discussion of the point. Now we affirm that the possibility of anything lies not so much in the ability of a man's will as in the necessity of nature. He then proceeds to illustrate his meaning by examples and similes. "Take," says he, "for instance, my ability to speak. That I am able to speak is not my own; but that I do speak is my own, - that is, of my own will. And because the act of my speaking is my own, I have the power of alternative action, - that is to say, both to speak and to refrain from speaking. But because my ability to speak is not my own, that is, is not of my own determination and will, it is of necessity that I am always able to speak;

2 and though I wished not to be able to speak, I am unable, nevertheless, to be unable to speak, unless perhaps I were to deprive myself of that member whereby the function of speaking is to be performed. Many means, indeed, might be mentioned whereby, if he wish it, a man may deprive himself of the possibility of speaking, without removing the organ of speech. If, for instance, anything were to happen to a man to destroy his voice, he would be unable to speak, although the members remained; for a man's voice is of course no member. There may, in short, be an injury done to the member internally, short of the actual loss of it. I am, however, unwilling to press the argument for a word; and it may be replied to me in the contest, Why, even to injure is to lose. But yet we can so contrive matters, by closing and shutting the mouth with bandages, as to be quite incapable of opening it, and to put the opening of it out of our power, although it was quite in our own power to shut it while the strength and healthy exercise of the limbs remained.

Chapter 54 [XLVI.] - There is No Incompatibility Between Necessity and Free Will.

Now how does all this apply to our subject? Let us see what he makes out of it. "Whatever," says he, "is fettered by natural necessity is deprived of determination of will and deliberation." Well, now, here lies a question; for it is the height of absurdity for us to say that it does not belong to our will 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 some indescribable but amiable coercion of our nature; nor dare we maintain that God has not the will but the necessity of righteousness, because He cannot will to sin.

Chapter 55 [XLVII.] - the Same Continued.

1 Mark also what follows. "We may perceive," says he, "the same thing to be true of heating, smelling, and seeing, - that to hear, and to smell, and to see is of our own power, while the ability to hear, and to smell, and to see is not of our own power, but lies in a natural necessity. Either I do not understand what he means, or he does not himself. For how is the possibility of seeing not in our own power, if the necessity of not seeing is in our own power because blindness is in our own power, by which we can deprive ourselves, if we will, of this very ability to see? How, moreover, is it in our own power to see whenever we will, when, without any loss whatever to our natural structure of body in the organ of sight, we are unable, even though we wish, to see, - either by the removal of all external lights during the night, or by our being shut up in some dark place? Likewise, if our ability or our inability to hear is not in our own power, but lies in the necessity of nature, whereas our actual hearing or not hearing is of our own will, how comes it that he is inattentive to the fact that there are so many things which we hear against our will, which penetrate our sense even when our ears are stopped, as the creaking of a saw near to us, or the grunt of a pig?

2 Although the said stopping of our ears shows plainly enough that it does not lie within our own power not to hear so long as our ears are open; perhaps, too, such a stopping of our ears as shall deprive us of the entire sense in question proves that even the ability not to hear lies within our own power. As to his remarks, again, concerning our sense of smell, does he not display no little carelessness when he says "that it is not in our own power to be able or to be unable to smell, but that it is in our own power" - that is to say, in our free will - "to smell or not to smell? For let us suppose some one to place us, with our hands firmly tied, but yet without any injury to our olfactory members, among some bad and noxious smells; in such a case we altogether lose the power, however strong may be our wish, not to smell, because every time we are obliged to draw breath we also inhale the smell which we do not wish.

Chapter 56 [XLVIII.] - the Assistance of Grace in a Perfect Nature.

Not only, then, are these similes employed by our author false, but so is the matter which he wishes them to illustrate. He goes on to say: "In like manner, touching the possibility of our not sinning, we must understand that it is of us not to sin, but yet that the ability to avoid sin is not of us." If he were speaking of man's whole and perfect nature, which we do not now possess ("for we are saved by hope: but hope that is seen is not hope. But if we hope for that we see not, then do we with patience wait for it" ), his language even in that case would not be correct to the effect that to avoid sinning would be of us alone, although to sin would be of us, for even then there must be the help of God, which must shed itself on those who are willing to receive it, just as the light is given to strong and healthy eyes to assist them in their function of sight. Inasmuch, however, as it is about this present life of ours that he raises the question, wherein our corruptible body weighs down the soul, and our earthly tabernacle depresses our sense with all its many thoughts, I am astonished that he can with any heart suppose that, even without the help of our Saviour's healing balm, it is in our own power to avoid sin, and the ability not to sin is of nature, which gives only stronger evidence of its own corruption by the very fact of its failing to see its taint.

Chapter 57 [XLIX.] - It Does Not Detract from God's Almighty Power, that He is Incapable of Either Sinning, or Dying, or Destroying Himself.

1 "Inasmuch," says he, "as not to sin is ours, we are able to sin and to avoid sin. What, then, if another should say: "Inasmuch as not to wish for unhappiness is ours, we are able both to wish for it and not to wish for it? And yet we are positively unable to wish for it. For who could possibly wish to be unhappy, even though he wishes for something else from which unhappiness will ensue to him against his will? Then again, inasmuch as, in an infinitely greater degree, it is God's not to sin, shall we therefore venture to say that He is able both to sin and to avoid sin? God forbid that we should ever say that He is able to sin! For He cannot, as foolish persons suppose, therefore fail to be almighty, because He is unable to die, or because He cannot deny Himself. What, therefore, does he mean? by what method of speech does he try to persuade us on a point which he is himself loth to consider? For he advances a step further, and says: "Inasmuch as, however, it is not of us to be able to avoid sin; even if we were to wish not to be able to avoid sin, it is not in our power to be unable to avoid sin. It is an involved sentence, and therefore a very obscure one. It might, however, be more plainly expressed in some such way as this:

2 "Inasmuch as to be able to avoid sin is not of us, then, whether we wish it or do not wish it, we are able to avoid sin! He does not say, "Whether we wish it or do not wish it, we do not sin,"-for we undoubtedly do sin, if we wish; - but yet he asserts that, whether we will or not, we have the capacity of not sinning, - a capacity which he declares to be inherent in our nature. Of a man, indeed, who has his legs strong and sound, it may be said admissibly enough, "whether he will or not he has the capacity of walking; but if his legs be broken, however much he may wish, he has not the capacity. The nature of which our author speaks is corrupted. "Why is dust and ashes proud? It is corrupted. It implores the Physician's help. "Save me, O Lord," is its cry; "Heal my soul," it exclaims. Why does he check such cries so as to hinder future health, by insisting, as it were, on its present capacity?

Chapter 58 [L.] - Even Pious and God-Fearing Men Resist Grace.

Observe also what remark he adds, by which he thinks that his position is confirmed: "No will," says he, "can take away that which is proved to be inseparably implanted in nature." Whence then comes that utterance: "So then ye cannot do the things that ye would?" Whence also this: "For what good I would, that I do not; but what evil I hate, that do I?" Where is that capacity which is proved to be inseparably implanted in nature? See, it is human beings who do not what they will; and it is about not sinning, certainly, that he was treating, - not about not flying, because it was men not birds, that formed his subject. Behold, it is man who does not the good which he would, but does the evil which he would not: "to will is present with him, but how to perform that which is good is not present." Where is the capacity which is proved to be inseparably implanted in nature? For whomsoever the apostle represents by himself, if he does not speak these things of his own self, he certainly represents a man by himself. By our author, however, it is maintained that our human nature actually possesses an inseparable capacity of not at all sinning. Such a statement, however, even when made by a man who knows not the effect of his words (but this ignorance is hardly attributable to the man who suggests these statements for unwary though God-fearing men), causes the grace of Christ to be "made of none effect," since it is pretended that human nature is sufficient for its own holiness and justification.

Chapter 59 [LI.] - in What Sense Pelagius Attributed to God's Grace the Capacity of Not Sinning.

1 In order, however, to escape from the odium wherewith Christians guard their salvation, he parries their question when they ask him, "Why do you affirm that man without the help of God's grace is able to avoid sin? by saying, "The actual capacity of not sinning lies not so much in the power of will as in the necessity of nature. Whatever is placed in the necessity of nature undoubtedly appertains to the Author of nature, that is, God. How then," says he, "can that be regarded as spoken without the grace of God which is shown to belong in an especial manner to God? Here the opinion is expressed which all along was kept in the background; there is, in fact, no way of permanently concealing such a doctrine. The reason why he attributes to the grace of God the capacity of not sinning is, that God is the Author of nature, in which, he declares, this capacity of avoiding sin is inseparably implanted. Whenever He wills a thing, no doubt He does it; and what He wills not, that He does not. Now, wherever there is this inseparable capacity, there cannot accrue any infirmity of the will; or rather, there cannot be both a presence of will and a failure in "performance. This, then, being the case, how comes it to pass that "to will is present, but how to perform that which is good" is not present?

2 Now, if the author of the work we are discussing spoke of that nature of man, which was in the beginning created faultless and perfect, in whatever sense his dictum be taken, "that it has an inseparable capacity," - that is, so to say, one which cannot be lost, - then that nature ought not to have been mentioned at all which could be corrupted, and which could require a physician to cure the eyes of the blind, and restore that capacity of seeing which had been lost through blindness. For I suppose a blind man would like to see, but is unable; but, whenever a man wishes to do a thing and cannot, there is present to him the will, but he has lost the capacity.

Chapter 60 [LII.] - Pelagius Admits "Contrary Flesh" In the Unbaptized.

1 See what obstacles he still attempts to break through, if possible, in order to introduce his own opinion. He raises a question for himself in these terms: "But you will tell me that, according to the apostle, the flesh is contrary to us; and then answers it in this wise: "How can it be that in the case of any baptized person the flesh is contrary to him, when according to the same apostle he is understood not to be in the flesh? For he says, `But ye are not in the flesh.'" Very well; we shall soon see whether it be really true that this says that in the baptized the flesh cannot be contrary to them; at present, however, as it was impossible for him quite to forget that he was a Christian (although his reminiscence on the point is but slight), he has quitted his defence of nature. Where then is that inseparable capacity of his? Are those who are not yet baptized not a part of human nature? Well, now, here by all means, here at this point, he might find his opportunity of awaking out of his sleep; and he still has it if he is careful. "How can it be," he asks, "that in the case of a baptized person the flesh is contrary to him? Therefore to the unbaptized the flesh can be contrary! Let him tell us how; for even in these there is that nature which has been so stoutly defended by him.

2 However, in these he does certainly allow that nature is corrupted, inasmuch as it was only among the baptized that the wounded traveller left his inn sound and well, or rather remains sound in the inn whither the compassionate Samaritan carried him that he might become cured. Well, now, if heallows that the flesh is contrary even in these,let him tell us what has happened to occasion this, since the flesh and the spirit alike are the work of one and the same Creator, and are therefore undoubtedly both of them good, because He is good, - unless indeed it be that damage which has been inflicted by man's own will. And that this may be repaired in our nature, there is need of that very Saviour from whose creative hand nature itself proceeded. Now, if we acknowledge that this Saviour, and that healing remedy of His by which the Word was made flesh in order to dwell among us, are required by small and great, - by the crying infant and the hoary-headed man alike, - then, in fact, thewhole controversy of the point between us is settled.

Chapter 61 [LIII.] - Paul Asserts that the Flesh is Contrary Even in the Baptized.

Now let us see whether we anywhere readabout the flesh being contrary in the baptized also. And here, I ask, to whom did the apostle say, "The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye do notthe things that ye would?" He wrote this, I apprehend, to the Galatians, to whom he also says, "He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law or by the hearing of faith?" It appears, therefore, that it is to Christians that he speaks, to whom, too, God had given His Spirit: therefore, too, to the baptized. Observe, therefore, that even in baptized persons the flesh is found to be contrary; so that they have not that capacity which, our author says, is inseparably implanted in nature. Where then is the ground for his assertion, "How can it be that in the case of a baptized person the flesh is contrary to him?" in whatever sense he understands the flesh? Because in very deed it is not its nature that is good, but it is the carnal defects of the flesh which are expressly named in the passage before us. Yet observe, even in the baptized, how contrary is the flesh. And in what way contrary? So that, "They do not the things which they would." Take notice that the will is present in a man; but where is that "capacity of nature?" Let us confess that grace is necessary to us; let us cry out, "O wretched man that I am! who shall deliver me from the body of this death?" And let our answer be, "The grace of God, through Jesus Christ our Lord!"

Chapter 62. - Concerning What Grace of God is Here Under Discussion. The Ungodly Man, When Dying, is Not Delivered from Concupiscence.

1 Now, whereas it is most correctly asked in those words put to him, "Why do you affirm that man without the help of God's grace is able to avoid sin? yet the inquiry did not concern that grace by which man was created, but only that whereby he is saved through Jesus Christ our Lord. Faithful men say in their prayer, "Lead us not into temptation, but deliver us from evil. But if they already have capacity, why do they pray? Or, what is the evil which they pray to be delivered from, but, above all else, "the body of this death? And from this nothing but God's grace alone delivers them, through our Lord Jesus Christ. Not of course from the substance of the body, which is good; but from its carnal offences, from which a man is not liberated except by the grace of the Saviour, - not even when he quits the body by the death of the body. If it was this that the apostle meant to declare, why had he previously said, "I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members? Behold what damage the disobedience of the will has inflicted on man's nature! Let him be permitted to pray that he may be healed! Why need he presume so much on the capacity of his nature? It is wounded, hurt, damaged, destroyed.

2 It is a true confession of its weakness, not a false defence of its capacity, that it stands in need of. It requires the grace of God, not that it may be made, but that it may be re-made. And this is the only grace which by our author is proclaimed to be unnecessary; because of this he is silent! If, indeed, he had said nothing at all about God's grace, and had not proposed to himself that question for solution, for the purpose of removing from himself the odium of this matter, it might have been thought that his view of the subject was consistent with the truth, only that he had refrained from mentioning it, on the ground that not on all occasions need we say all we think. He proposed the question of grace, and answered it in the way that he had in his heart; the question has been defined, - not in the way we wished, but according to the doubt we entertained as to what was his meaning.

Chapter 63 [LIV.] - Does God Create Contraries?

1 He next endeavours, by much quotation from the apostle, about which there is no controversy, to show "that the flesh is often mentioned by him in such a manner as proves him to mean not the substance, but the works of the flesh. What is this to the point? The defects of the flesh are contrary to the will of man; his nature is not accused; but a Physician is wanted for its defects. What signifies his question, "Who made man's spirit? and his own answer thereto, "God, without a doubt? Again he asks, "Who created the flesh? and again answers, "The same God, I suppose. And yet a third question, "Is the God good who created both? and the third answer, "Nobody doubts it. Once more a question, "Are not both good, since the good Creator made them? and its answer, "It must be confessed that they are. And then follows his conclusion: "If, therefore, both the spirit is good, and the flesh is good, as made by the good Creator, how can it be that the two good things should be contrary to one another? I need not say that the whole of this reasoning would be upset if one were to ask him, "Who made heat and cold? and he were to say in answer, "God, without a doubt. I do not ask the string of questions. Let him determine himself whether these conditions of climate may either be said to be not good, or else whether they do not seem to be contrary to each other.

2 Here he will probably object, "These are not substances, but the qualities of substances. Very true, it is so. But still they are natural qualities, and undoubtedly belong to God's creation; and substances, indeed, are not said to be contrary to each other in themselves, but in their qualities, as water and fire. What if it be so too with flesh and spirit? We do not affirm it to be so; but, in order to show that his argument terminates in a conclusion which does not necessarily follow, we have said so much as this. For it is quite possible for contraries not to be reciprocally opposed to each other, but rather by mutual action to temper health and render it good; just as, in our body, dryness and moisture, cold and heat, - in the tempering of which altogether consists our bodily health. The fact, however, that "the flesh is contrary to the Spirit, so that we cannot do the things that we would," is a defect, not nature. The Physician's grace must be sought, and their controversy must end.

Chapter 64. - Pelagius' Admission as Regards the Unbaptized, Fatal.

1 Now, as touching these two good substances which the good God created, how, against the reasoning of this man, in the case of unbaptized persons, can they be contrary the one to the other? Will he be sorry to have said this too, which he admitted out of some regard to the Christians' faith? For when he asked, "How, in the case of any person who is already baptized, can it be that his flesh is contrary to him? he intimated, of course, that in the case of un-baptized persons it is possible for the flesh to be contrary. For why insert the clause, "who is already baptized," when without such an addition he might have put his question thus: "How in the case of any person can the flesh be contrary? and when, in order to prove this, he might have subjoined that argument of his, that as both body and spirit are good (made as they are by the good Creator), they therefore cannot be contrary to each other? Now, suppose unbaptized persons (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 made man's spirit? he must answer, God. Suppose they asked him again, Who created the flesh? and he answers, The same God, I believe. Suppose their third question to be, Is the God good who created both? and his reply to be, Nobody doubts it.

2 Suppose once more they put to him his yet remaining inquiry, Are not both good, since the good Creator made them? and he confesses it. Then surely they will cut his throat with his own sword, when they force home his conclusion on him, and say: Since therefore the spirit of man is good, and his flesh good, as made by the good Creator, how can it be that the two being good should be contrary to one another? Here, perhaps, he will reply: I beg your pardon, I ought not to have said that the flesh cannot be contrary to the spirit in any baptized person, as if I meant to imply that it is contrary in the unbaptized; but I ought to have made my statement general, to the effect that the flesh in no man's case is contrary. Now see into what a corner he drives himself. See what a man will say, who is unwilling to cry out with the apostle, "Who shall deliver me from the body of this death? The grace of God, through Jesus Christ our Lord. "But why," he asks, "should I so exclaim, who am already baptized in Christ? It is for them to cry out thus who have not yet received so great a benefit, whose words the apostle in a figure transferred to himself, - if indeed even they say so much. Well, this defence of nature does not permit even these to utter this exclamation! For in the baptized, there is no nature;

3 and in the unbaptized, nature is not! Or if even in the one class it is allowed to be corrupted, so that it is not without reason that men exclaim, "O wretched man that I am! who shall deliver me from this body of death? to the other, too, help is brought in what follows: "The grace of God, through Jesus Christ our Lord; then let it at last be granted that human nature stands in need of Christ for its Physician.

Chapter 65 [LV.] - "This Body of Death," So Called from Its Defect, Not from Its Substance.

1 Now, I ask, when did our nature lose that liberty, which he craves to be given to him when he says: "Who shall liberate me? For even he finds no fault with the substance of the flesh when he expresses his desire to be liberated from the body of this death, since the nature of the body, as well as of the soul, must be attributed to the good God as the author thereof. But what he speaks of undoubtedly concerns the offences of the body. Now from the body the death of the body separates us; Whereas the offences contracted from the body remain, and their just punishment awaits them, as the rich man found in hell. From these it was that he was unable to liberate himself, who said: "Who shall liberate me from the body of this death? But whensoever it was that he lost this liberty, at least there remains that "inseparable capacity" of nature, - he has the ability from natural resources, - he has the volition from free will. Why does he seek the sacrament of baptism? Is it because of past sins, in order that they may be forgiven, since they cannot be undone? Well, suppose you acquit and release a man on these terms, he must still utter the old cry; for he not only wants to be mercifully let off from punishment for past offences, but to be strengthened and fortified against sinning for the time to come. For he "delights in the law of God, after the inward man;

2 but then he sees another law in his members, warring against the law of his mind. Observe, he sees that there is, not recollects that there was. It is a present pressure, not a past memory. And he sees the other law not only "warring," but even "bringing him into captivity to the law of sin, which is"(not which was) "in his members. Hence comes that cry of his: "O wretched man that I am! who shall liberate me from the body of this death? Let him pray, let him entreat for the help of the mighty Physician. Why gainsay that prayer? Why cry down that entreaty? Why shall the unhappy suitor be hindered from begging for the mercy of Christ, - and that too by Christians? For, it was even they who were accompanying Christ that tried to prevent the blind man, by clamouring him down, from begging for light; but even amidst the din and throng of the gainsayers He hears the suppliant; whence the response: "The grace of God, through Jesus Christ out Lord."

Chapter 66. - the Works, Not the Substance, of the "Flesh" Opposed to the "Spirit."

Now if we secure even this concession from them, that unbaptized persons may implore the assistance of the Saviour's grace, this is indeed no slight point against that fallacious assertion of the self-sufficiency of nature and of the power of free will. For he is not sufficient to himself who says, "O wretched man that I am! who shall liberate me?" Nor can he be said to have full liberty who still asks for liberation. [LVI.] But let us, moreover, see to this point also, whether they who are baptized do the good which they would, without any resistance from the lust of the flesh. That, however, which we have to say on this subject, our author himself mentions, when concluding this topic he says: "As we remarked, the passage in which occur the words, `The flesh lusteth against the Spirit,' must needs have reference not to the substance, but to the works of the flesh." We too allege that this is spoken not of the substance of the flesh, but of its works, which proceed from carnal concupiscence, - in a word, from sin, concerning which we have this precept: "Not to let it reign in our mortal body, that we should obey it in the lusts thereof."

Chapter 67 [LVII.] - Who May Be Said to Be Under the Law.

1 But even our author should observe that it is to persons who have been already baptized that it was said: "The flesh lusteth against the Spirit, and the Spirit against the flesh, so that ye cannot do the things that ye would. And lest he should make them slothful for the actual conflict, and should seem by this statement to have given them laxity in sinning, he goes on to tell them: "If ye be led of the Spirit, ye are no longer under the law. For that man is under the law, who, from fear of the punishment which the law threatens, and not from any love for righteousness, obliges himself to abstain from the work of sin, without being as yet free and removed from the desire of sinning. For it is in his very will that he is guilty, whereby he would prefer, if it were possible, that what he dreads should not exist, in order that be might freely do what he secretly desires. Therefore he says, "If ye be led of the Spirit, ye are not under the law,"-even the law which inspires fear, but gives not love. For this "love is shed abroad in our hearts," not by the letter of the law, but "by the Holy Ghost which is given unto us. This is the law of liberty, not of bondage; being the law of love, not of fear; and concerning it the Apostle James says: "Whoso looketh into the perfect law of liberty.

2 Whence he, too, no longer indeed felt terrified by God's law as a slave, but delighted in it in the inward man, although still seeing another law in his members warring against the law of his mind. Accordingly he here says: "If ye be led of the Spirit, he is not under the law; because, so far he rejoices in the law of God, he lives not in far of the law, since fear has torment," not joy and delight.

Chapter 68 [LVIII.]-Despite the Devil, Man May, by God's Help, Be Perfected.

1 If, therefore, we feel rightly on this matter, it is our duty at once to be thankful for what is already healed within us, and to pray for such further healing as shall enable us to enjoy full liberty, in that most absolute state of health which is incapable of addition, the perfect pleasure of God. For we do not deny that human nature can be without sin; nor ought we by any means to refuse to it the ability to become perfect, since we admit its capacity for progress,-by God's grace, however, through our Lord Jesus Christ. By His assistance we aver that it becomes holy and happy, by whom it was created in order to be so. There is accordingly an easy refutation of the objection which our author says is alleged by some against him: "The devil opposes us. This objection we also meet in entirely identical language with that which he uses in reply: "We must resist him, and he will flee. `Resist the devil,' says the blessed apostle, `and he will flee from you.' From which it may be observed, what his harming amounts to against those whom he tees; or what power he is to be understood as possessing, when he prevails only against those who do not resist him. Such language is my own also; for it is impossible to employ truer words.

2 There is, however, this difference between us and them, that we, whenever the devil has to be resisted, not only do not deny, but actually teach, that God's help must be sought; whereas they attribute so much power to will as to take away prayer from religious duty. Now it is certainly with a view to resisting the devil and his fleeing from us that we say when we pray, "Lead us not into temptation; to the same end also are we warned by our Captain, exhorting us as soldiers in the words: "Watch ye and pray, lest ye enter into temptation."

Chapter 69 [LIX.]-Pelagius Puts Nature in the Place of Grace.

In opposition, however, to those who ask, "And who would be unwilling to be without sin, if it were put in the power of a man?" he tightly contends, saying "that by this very question they acknowledge that the thing is not impossible; because so much as this, many, if not all men, certainly desire." Well then, let him only confess the means by which this is possible, and then our controversy is ended. Now the means is "the grace of God through our Lord Jesus Christ;" by which he nowhere has been willing to allow that we are assisted when we pray, for the avoidance of sin. If indeed he secretly allows this, he must forgive us if we suspect this subject, wishes to entertain the secret opinion, and yet is unwilling to confess or profess it. It would surely be no great matter were he to speak out, especially since he has undertaken to handle and open this point, as if it had been objected against him on the side of opponents. Why on such occasions did he choose only to defend nature, and assert that man was so created as to have it in his power not to sin if he wished not to sin; and, from the fact that he was so created, definitely say that the power was owing to God's grace which enabled him to avoid sin, if he was unwilling to commit it; and yet refuse to say anything concerning the fact that even nature itself is either, because disordered, healed by God's grace through our Lord Jesus Christ or rise assisted by it, because in itself it is so insufficient?

Chapter 70 [LX.]-Whether Any Man is Without Sin in This Life.

Now, whether there ever has been, or is, or ever can be, a man living so righteous a life in this world as to have no sin at all, may be an open question among true and pious Christians; but whoever doubts the possibility of this sinless state after this present life; is foolish. For my own part, indeed, I am unwilling to dispute the point even as respects this life. For although that passage seems to me to be incapable of bearing any doubtful sense, wherein it is written, "In thy sight shall no man living be justified" (and so of similar passages), yet I could wish it were possible to show either that such quotations were capable of beating a better signification, or that a perfect and plenary righteousness, to which it were impossible for any accession to be made, had been realized at some former time in some one whilst passing through this life in the flesh, or was now being realized, or would be hereafter. They, however, are in a great majority, who, while not doubting that to the last day of their life it will be needful to them to resort to the prayer which they can so truthfully utter, "Forgive us our trespasses, as we forgive those who trespass against us," still trust that in Christ and His promises they possess a true, certain, and unfailing hope. There is, however, no method whereby any persons arrive at absolute perfection, or whereby any man makes the slightest progress to true and godly righteousness, but the assisting grace of our crucified Saviour Christ, and the gift of His Spirit; and whosoever shall deny this cannot rightly, I almost think, be reckoned in the number of any kind of Christians at all.

Chapter 71 [LXI.]-Augustin Replies Against the Quotations Which Pelagius Had Advanced Out of the Catholic Writers. Lactantius.

1 Accordingly, with respect also to the passages which he has adduced,-not indeed from the canonical Scriptures, but out of certain treatises of catholic writers,-I wish to meet the assertions of such as say that the said quotations make for him. The fact is, these passages are own opinion nor his. Amongst them he wanted to class something out of my own books, thus accounting me to be a person who seemed worthy of being ranked with them. For this I must not be ungrateful, and I should be sorry-so I say with unaffected friendliness-for him to be in error, since he has conferred this honour upon me. As for his first quotation, indeed, why need I examine it largely, since I do not see here the authors name, either because he has not given it, or because from some casual mistake the copy which you forwarded to me did not contain it? Especially as in writings of such authors I feel myself free to use my own judgment (owing unhesitating assent to nothing but the canonical Scriptures), whilst in fact there is not a passage which he has quoted from the works of this anonymous author that disturbs me. "It behooved, "says he, "for the Master and Teacher of virtue to become most like to man, that by conquering sin He might show that man is able to conquer sin. Now, however this passage may be expressed, its author must see to it as to what explanation it is capable of bearing.

2 We, indeed, on our part, could not possibly doubt that in Christ there was no sin to conquer,-born as He was in the likeness of sinful flesh, not in sinful flesh itself. Another passage is adduced from the same author to this effect: "And again, that by subduing the desires of the flesh He might teach us that it is not of necessity that one sins, but of set purpose and will. For my own part, I understand these desires of the flesh (if it is not of its unlawful lusts that the writer here speaks) to be such as hunger, thirst, refreshment after fatigue, and the like. For it is through these, however faultless they be in themselves, that some men fall into sin,-a result which was far from our blessed Saviour, even though, as we see from the evidence of the gospel, these affections were natural to Him owing to His likeness to sinful flesh.

Chapter 72 [LXI.]-Hilary. The Pure in Heartblessed. The Doing and Perfecting of Righteousness.

1 He quotes the following words from the blessed Hilary: "It is only when we shall be perfect in spirit and changed in our immortal state, which blessedness has been appointed only for the pure in heart, that we shall see that which is immortal in God. Now I am reply not aware what is here said contrary to our own statement, or in what respect this passage is of any use to our opponent, unless it be that it testifies to the possibility of a man's being "pure in heart. But who denies such possibility? Only it must be by the grace of God, through Jesus Christ our Lord, and not merely by our freedom of will. He goes on to quote also this passage: "This Job had so effectually read these Scriptures, that cause he worshipped God purely with a mind unmixed with offences: now such worship of God is the proper work of righteousness. It is what not what he had brought to perfection in this world,-much less what he had done or perfected without the grace of that Saviour whom he had actually foretold. For that man, indeed, abstains from every wicked work, who does not allow the sin which he has within him to have dominion over him; and who, whenever an unworthy thought stole over him, suffered it not to come to a head in actual deed. It is, however, one thing not to have sin, and another to refuse obedience to its desires.

2 It is one thing to fulfil the command, "Thou shalt not covet; and another thing, by an endeavour at any rateafter abstinence, to do that which is also written, "Thou shalt not go after thy lusts. And yet one is quite aware that he can do nothing of all this without the Saviour's grace. It is to work righteousness, therefore, to fight in an internal struggle with the internal evil of concupiscence in the true worship of God; whilst to perfect it means to have no adversary at all. Now he who has to fight is still in danger, and is sometimes shaken, even if he is not overthrown; whereas he who has no enemy at all rejoices in perfect peace. He, moreover, is in the highest truth said to be without sin in whom no sin has an indwelling,-not he who, abstaining from evil deeds, uses such language as "Now it is no longer I that do it, but the sin that dwelleth in me."

Chapter 73.-He Meets Pelagius with Another Passage from Hilary.

Now even Job himself is not silent respecting his own sins; and your friend, of course, is justly of opinion that humility must not by any means "be put on the side of falsehood?" Whatever confession, therefore, Job makes, inasmuch as he is a true worshipper of God, he undoubtedly makes it in truth. Hilary, likewise, while expounding that passage of the psalm in which it is written, "Thou hast despised all those who turn aside from Thy commandments," says: "If God were to despise sinners, He would despise indeed all men, because no man is without sin; but it is those who turn away from Him, whom they call apostates, that He despises." You observe his statement: it is not to the effect that no man was without sin, as if he spoke of the past; but no man is without sin; and on this point, as I have already remarked, I have no contention with him. But if one refuses to submit to the Apostle John,-who does not himself declare, "If we were to say we have had no sin," but "If we say we have no sin," -how is he likely to show deference to Bishop Hilary? It is in defence of the grace of Christ that I lift up my voice, without which grace no man is justified,-just as if natural free will were sufficient. Nay, He Himself lifts up His own voice in defence of the same. Let us submit to Him when He says: "Without me ye can do nothing."

Chapter 74 [LXIII.]-Ambrose.

1 St. Ambrose, however, really opposes those who say that man cannot exist without sin in the present life. For, in order to support his statement, he avails himself of the instance of Zacharias and Elisabeth, because they are mentioned as "having walked in all the commandments and ordinances "of the law "blameless." Well, but does he for all that deny that it was by God's grace that they did this through our Lord Jesus Christ? It was undoubtedly by such faith in Him that holy men lived of old, even before His death. It is He who sends the Holy Ghost that is given to us, through whom that love is shed abroad in our hearts whereby alone whosoever are righteous are righteous. This same Holy Ghost the bishop expressly mentioned when he reminds us that He is to be obtained by prayer (so that the will is not sufficient unless it be aided by Him); thus in his hymn he says:

2 "Votisque praestat sedulis, Sanctum mereri Spiritum," -"To those who sedulously seek He gives to gain the Holy Spirit."

Chapter 75.-Augustin Adduces in Reply Some Other Passages of Ambrose.

1 I, too, will quote a passage out of this very work of St. Ambrose, from which our opponent has taken the statement which he deemed favourable for citation: "It seemed good to me," he says; "but what he declares seemed good to him cannot have seemed good to him alone. For it is not simply to his human will that it seemed good, but also as it pleased Him, even Christ, who, says he, speaketh in me, who it is that causes that which is good in itself to seem good to ourselves also. For him on whom He has mercy He also calls. He, therefore, who follows Christ, when asked why he wished to be a Christian, can answer: `It seemed good to me.' In saying this he does not deny that it also pleased God; for from God proceeds the preparation of man's will inasmuch as it is by God's grace that God is honoured by His saint" See now what your author must learn, if he takes pleasure in the words of Ambrose, how that man's will is prepared by God, and that it is of no importance, or, at any rate, does not much matter, by what means or at what time the preparation is accomplished, provided no doubt is raised as to whether the thing itself be capable of accomplishment without the grace of Christ. Then, again, how important it was that he should observe one line from the words of Ambrose which he quoted!

2 For after that holy man had said, "Inasmuch as the Church has been gathered out of the world, that is, out of sinful men, how can it be unpolluted when composed of such polluted material, except that, in the first place, it be washed of sins by the grace of Christ, and then, in the next place, abstain from sins through its nature of avoiding sin?"-he added the following sentence, which your author has refused to quote for a self-evident reason; for [Ambrose] says: "It was not from the first unpolluted, for that was impossible for human nature: but it is through God's grace and nature that because it no longer sins, it comes to pass that it seems unpolluted. Now who does not understand the reason why your author declined adding these words? It is, of course, so contrived in the discipline of the present life, that the holy Church shall arrive at last at that condition of most immaculate purity which all holy men desire; and that it may in the world to come, and in a state unmixed with anything of evil men, and undisturbed by any law of sin resisting the law of the mind, bad the purest life in a divine eternity. Still he should well observe what Bishop Ambrose says, -and his statement exactly tallies with the Scriptures: "It was not from the first unpolluted, for that condition was impossible for human nature. By his phrase, "from the first," he means indeed from the time of our bring born of Adam.

3 Adam no doubt was himself created immaculate; in the case, however, of those who are by nature children of wrath, deriving from him what in him was corrupted, he distinctly averred that it was an impossibility in human nature that they should be immaculate from the first.

Chapter 76 [LXIV.]-John of Constantinople.

He quotes also John, bishop of Constantinople, as saying "that sin is not a substance, but a wicked act." Who denies this? "And because it is not natural, therefore the law was given against it, and because it proceeds from the liberty of our will." Who, too, denies this? However, the present question concerns our human nature in its corrupted state; it is a further question also concerning that grace of God whereby our nature is healed by the great. Physician, Christ, whose remedy it would not need if it were only whole. And yet your author defends it as capable of not sinning, as if it were sound, or as if its freedom of will were self-sufficient.

Chapter 77.-Xystus.

1 What Christian, again, is unaware of what he quotes the most blessed Xystus, bishop of Rome and martyr of Christ, as having said, "God has conferred upon men liberty of their own will, in order that by purity and sinlessness of life they may become like unto God? But the man who appeals to free will ought to listen and believe, and ask Him in whom he believes to give him His assistance not to sin. For when he speaks of "becoming like unto God," it is indeed through God's love that men are to be like unto God,-even the love which is "shed abroad in our hearts," not by any ability of nature or the free will within us, but "by the Holy Ghost which is given unto us. Then, in respect of what the same martyr further says, "A pure mind is a holy temple for God, and a heart clean and without sin is His best altar" who knows not that the dean heart must be brought to this perfection, whilst "the inward man is renewed day by day," but yet not without the grace of God through Jesus Christ our Lord?

2 Again, when he says, "A man of chastity and without sin has receded power from God to be a son of God," he of course meant it as an admonition that on a man's becoming so chaste and sinless (without raising any question as to where and when this perfection was to be obtained by him,-although in fact it is quite an interesting question among godly men, who are notwithstanding agreed as to the possibility of such perfection on the one hand, and on the other hand its impossibility except through "the one Mediator between God and men, the Man Christ Jesus"); -nevertheless, as I began to say, Xystus designed his words to be an admonition that, on any man's attiring such a high character, and thereby being rightly reckoned to be among the sons of God, the attainment must not be thought to have been the work of his own power. This indeed he, through grace, received from God, since he did not have it in a nature which had become corrupted and depraved,-even as we read in the Gospel, "But as many as received Him, to them gave He power to become the sons of God; which they were not by nature, nor could at all become, unless by receiving Him they also receivedpower through His grace. This is the power that love which is only communicated to us by the Holy Ghost bestowed upon us.

Chapter 78 [LXV.]-Jerome.

We have next a quotation of some words of the venerable presbyter Jerome, from his exposition of the passage where it is written: "`Blessed are the pure in heart; for they shall see God.' These are they whom no consciousness of sin reproves," he says, and adds: "The pure man is seen by his purity of hear; the temple of God cannot be defiled." This perfection is, to be sure, wrought in us by endeavour, by labour, by prayer, by effectual importunity therein that we may be brought to the perfection in which we may be able to look upon God with a pure heart, by His grace through our Lord Jesus Christ. As to his quotation, that the forementioned presbyter said, "God created us with free will; we are drawn by necessity neither to virtue nor to vice; otherwise, where there is necessity there is no crown;" -who would it? Who would deny that human nature was so created? The reason, however, why in doing a right action there is no bondage of necessity, is that liberty comes of love.

Chapter 79 [LXVI.] -A Certain Necessity of Sinning.

But let us revert to the apostle's assertion: "The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." By whom given if not by Him who "ascended up on high, led captivity captive, and gave gifts unto men?" Forasmuch, however, as there is, owing to the defects that have entered our nature, not to the constitution of our nature, a certain necessary tendency to sin, a man should listen, and in order that the said necessity may cease to exit, learn to say to God, "Bring Thou me out of my necessities;" because in the very offering up of such a prayer there h a struggle against the tempter, who fights against us concerning this very necessity; and thus, by the assistance of grace through our Lord Jesus Christ, both the evil necessity will be removed and full liberty be bestowed.

Chapter 80 [LXVII.]-Augustin Himself. Two Methods Whereby Sins, Like Diseases, are Guarded Against.

Let us now turn to our own case. "Bishop Augustin also," says your author, "in his books on Free Will has these words: `Whatever the cause itself of volition is, if it is impossible to resist it, submission to it is not sinful; if, however, it may be resisted, let it not be submitted to, and there will be no sin. Does it, perchance, deceive the unwary man? Let him then beware that he be not deceived. Is the deception, however, so potent that it is not possible to guard against it? If such is the case, then there are no sins. For who sins in a case where precaution is quite impossible? Sin, however, is committed; precaution therefore is possible.'" I acknowledge it, these are my words; but he, too, should condescend to acknowledge all that was said previously, seeing that the discussion is about the grace of God, which help us as a medicine through the Mediator; not about the impossibility of righteousness. Whatever, then, may be the cause, it ca be resisted. Most certainly it can. Now it is because of this that we pray for help, saying, "Lead us not into temptation," and we should not ask for help if we supposed that the resistance were quite impossible. It is possible to guard against sin, but by the help of Him who cannot be decayed. For this very circumstance has much to do with guarding against sin that we can unfeignedly say, "Forgive us our debt, as we forgive our debtors" Now there are two ways whereby, even in bodily maladies, the evil is guarded against,-to prevent its occurrence, and, if it happen, to secure a speedy cure. To prevent its occurrence, we may find precaution in the prayer, "Lead us not into temptation;" to secure the prompt remedy, we have the resource in the prayer, "Forgive us our debts." Whether then the danger only threaten or be inherent, it may be guarded against.

Chapter 81. - Augustin Quotes Himself on Free Will.

1 In order, however, that my meaning on this subject may be dear not merely to him, but also to such persons as have not read those treatises of mine on Free Will, which your author has read, and who have not only not read them, but perchance do read him; I must go on to quote out of my books what he has omitted but which, if he had perceived and quoted in his book, no controversy would be left between us on this subject. For immediately after those words of mine which he has quoted, I expressly added, and (as fully as I could) worked out, the train of thought which might occur to any one's mind, to the following effect: "And yet some actions are disapproved of, even when they are done in ignorance, and are judged deserving of chastisement, as we read in the inspired authorities. After taking some examples out of these, I went on to speak also of infirmity as follows: "Some actions also deserve disapprobation, that are done from necessity; as when a man wishes to act rightly and cannot. For whence arise those utterances: `For the good that I would, I do not; but the evil which I would not, that I do'? Then, after quoting some other passages of the Holy Scriptures to the same effect, I say: "But all these are the sayings of persons who are coming out of that condemnation of death; for if this is not man's punishment, but his nature, then those are no sins.

2 Then, again, a little afterwards I add: "It remains, therefore, that this just punishment come of man's condemnation. Nor ought it to be wondered at, that either by ignorance man has not free determination of will to choose what he will rightly do, or that by the resistance of carnal habit (which by force of mortal transmission has, in a certain sense, become engrafted into his nature), though seeing what ought rightly to be done and wishing to do it, he yet is unable to accomplish it. For this is the most just penalty of sin, that a man should lose what he has been unwilling to make good use of, when he might with ease have done so if he would; which, however, amounts to this, that the man who knowingly does not do what is right loses the ability to do it when he wishes. For, in truth, to every soul that sins there accrue these two penal consequences-ignorance and difficulty. Out of the ignorance springs the error which disgraces; out of the difficulty arises the pain which afflicts. But to approve of falsehoods as if they were true, so as to err involuntarily, and to be unable, owing to the resistance and pain of carnal bondage, to refrain from deeds of lust, is not the nature of man as he was created, but the punishment of man as under condemnation. When, however, we speak of a free will to do what is right, we of course mean that liberty in which man was created.

3 Some men at once deduce from this what seems to them a just objection from the transfer and transmission of sins of ignorance and difficulty from the first man to his posterity. My answer to such objectors is this: "I tell them, by way of a brief reply, to be silent and to cease from murmuring against God. Perhaps their complaint might have been a proper one, if no one from among men had stood forth a vanquisher of error and of lust; but when there is everywhere present One who calls off from himself, through the creature by so many means, the man who serves the Lord, teaches him when believing, consoles him when hoping, encourages him when loving, helps him when endeavouring, hears him when praying,-it is not reckoned to you as a fault that you are involuntarily ignorant, but that you neglect to search out what you are ignorant of; nor is it imputed to you in censure that you do not bind up the limbs that are wounded, but that you despise him who wishes to heal them. In such terms did I exhort them, as web as I could, to live righteously; nor did I make the grace of God of none effect, without which the now obscured and tarnished nature of man can neither be enlightened nor puttied. Our whole discussion with them on this subject turns upon this, that we frustrate not the grace of God which is in Jesus Christ our Lord by a perverted assertion of nature.

4 In a passage occurring shortly after the last quoted one, I said in reference to nature: "Of nature itself we speak in one sense, when we properly describe it as that human nature in which man was created faultless after his kind; and in another sense as that nature in which we are born ignorant and carnally minded, owing to the penalty of condemnation, after the manner of the apostle, `We ourselves likewise were by nature children of wrath, even as others.'"

Chapter 82 [LXVIII.]-How to Exhort Men to Faith, Repentance, and Advancement.

If, therefore, we wish "to rouse and kindle cold and sluggish souls by Christian exhortations to lead righteous lives," we must first of all exhort them to that faith whereby they may become Christians, and be subjects of His name and authority, without whom they cannot be saved. If, however, they are already Christians but neglect to lead holy lives, they must be chastised with alarms and be aroused by the praises of reward,-in such a manner, indeed, that we must not forget to urge them to godly prayers as well as to virtuous actions, and furthermore to instruct them in such wholesome doctrine that they be induced thereby to return thanks for being able to accomplish any step in that holy life which they have entered upon, without difficulty, and whenever they do experience such "difficulty," that they then wrestle with God in most faithful and persistent prayer and ready works of mercy to obtain from Him facility. But provided they thus progress, I am not over-anxious as to the where and the when of their perfection in fulness of righteousness; only I solemnly assert, that wheresoever and whensoever they become perfect, it cannot be but by the grace of God through our Lord Jesus Christ When, indeed, they have attained to the clear knowledge that they have no sin, let them not say they have sin, lest the truth be not in them; even as the truth h not in those persons who, though they have sin, yet say that they have it not.

Chapter 83 [LXIX.]-God Enjoins No Impossibility, Because All Things are Possible and Easy to Love.

1 But "the precepts of the law are very good," if we use them lawfully. Indeed, by the very fact (of which we have the firmest conviction) "that the just and good God could not possibly have enjoined impossibilities," we are admonished both what to do in easy paths and what to ask for when they are difficult. Now all things are easy for love to effect, to which (and which alone) "Christ's burden is light," -or rather, it is itself alone the burden which is light. Accordingly it is said, "And His commandments are not grievous; so that whoever finds them grievous must regard the inspired statement about their "not being grievous" as having been capable of only this meaning, that there may be a state of heart to which they are not burdensome, and he must pray for that disposition which he at present wants, so as to be able to fulfil all that is commanded him. And this is the purport of what is said to Israel in Deuteronomy, if understood in a godly, sacred and spiritual sense, since the apostle, after quoting the passage, "The word is nigh thee, even in thy mouth and in thy heart" (and, as the verse also has it, in thine hands, for in man's heart are his spiritual hands), adds in explanation, "This is the word of faith which we preach. No man, therefore, who "returns to the Lord his God," as he is there commanded, "with all his heart and with all his sol," will find God's commandment "grievous.

2 How, indeed, can it be grievous, when it is the precept of love? Either, therefore, a man has not love, and then it is grievous; or he has love, and then it is not grievous. But he possesses love if he does what is there enjoined on Israel, by returning to the Lord his God with all his heart and with alI his soul. "A new commandment" says He, "do I give unto you, that ye love one another; " and "He that loveth his neighbour hath fulfilled the law; and again, "Love is the fulfilling of the law. In accordance with these sayings is that passage, "Had they trodden good paths, they would have found, indeed, the ways of righteousness easy. How then is it written, "Because of the words of Thy lips, I have kept the paths of difficulty," except it be that both statements are true: These paths are paths of difficulty to fear; but to love they are easy?

Chapter 84 [LXX.]-The Degrees of Love are Also Degrees of Holiness.

Inchoate love, therefore, is inchoate holiness; advanced love is advanced holiness; great love is great holiness; "perfect love is perfect holiness,"-but this "love is out of a pure heart, and of a good conscience, and of faith unfeigned," which in this life is then the greatest, when life itself is contemned in comparison with it." I wonder, however, whether it has not a soil in which to grow after it has quitted this mortal life! But in what place and at what time soever shall reach that state of absolute perfection, which shall admit of no increase, it is certainly not "shed abroad in our hearts" by any energies either of the nature or the volition that are within us, but "by the Holy Ghost which is given unto us," "and which both helps our infirmity and co-operates with our strength. For it is itself indeed the grace of God, through our Lord Jesus Christ, to whom, with the Father and the Holy Spirit, appertaineth eternity, and all goodness, for ever and ever. Amen.