Chapter 2 [II.]—The Misrepresentation of the Pelagians Concerning the Use of the Old Law.

They declare “that we say that the law of the Old Testament was given not for the end that it might justify the obedient, but rather that it might become the cause of greater sin.” Certainly, they do not understand what we say concerning the law; because we say what the apostle says, whom they do not understand. For who can say that they are not justified who are obedient to the law, when, unless they were justified, they could not be obedient? But we say, that by the law is effected that what God wills to be done is heard, but that by grace is effected that the law is obeyed. “For not the hearers of the law,” says the apostle, “are just before God, but the doers of the law shall be justified.”151    Rom ii. 13. Therefore the law makes hearers of righteousness, grace makes doers. “For what was impossible to the law,” says the same apostle, “in that it was weak through the flesh, God sent His Son in the likeness of sinful flesh, and for sin condemned sin in the flesh: that the righteousness of the law might be fulfilled in us who walk not according to the flesh, but according to the Spirit.”152    Rom. viii. 3, 4. This is what we say;—let them pray that they may one day understand it, and not dispute so as never to understand it. For it is impossible that the law should be fulfilled by the flesh, that is, by carnal presumption, in which the proud, who are ignorant of the righteousness of God,—that is, which is of God to man, that he may be righteous,—and desirous of establishing their own righteousness,—as if by their own will, unassisted from above, the law could be fulfilled,—are not subjected to the righteousness of God.153    Rom. x. 3. Therefore the righteousness of the law is fulfilled in them who walk not according to the flesh—that is, according to man, ignorant of the righteousness of God and desirous of establishing his own—but walk according to the Spirit. But who walks according to the Spirit, except whosoever is led by the Spirit of God? “For as many as are led by the Spirit of God, these are the sons of God.”154    Rom. viii. 14. Therefore “the letter killeth, but the Spirit maketh alive.”155    2 Cor. iii. 6. And the letter is not evil because it killeth; but it convicts the wicked of transgression. “For the law is holy, and the commandment holy and just and good. Was, then,” says he, “that which is good made death unto me? By no means; but sin, that it might appear sin, worked death in me by that which is good, that it might become above measure a sinner or a sin by the commandment.”156    Rom. vii. 12, 13. This is what is the meaning of “the letter killeth.” “For the sting of death is sin, but the strength of sin is the law;”157    1 Cor. xv. 56. because by the prohibition it increases the desires of sin, and thence slays a man unless grace by coming to his assistance makes him alive.158    See On the Spirit and the Letter, 6.

CAPUT II.

2. Pelagianorum calumnia, de usu veteris legis. «Legem veteris Testamenti nos» aiunt «dicere non ob hoc datam fuisse, ut justificaret obedientes, sed ut gravioris fieret causa peccati.» Prorsus non intelligunt quid de lege dicamus, quia id quod dicit Apostolus, quem non intelligunt, dicimus. Quis enim dicat, non justificari eos qui sunt legi obedientes; quando nisi justificarentur, non possent esse obedientes? Sed dicimus lege fieri, ut Deus quid fieri velit, audiatur: gratia vero fieri, ut legi obediatur. Non enim auditores legis, ait Apostolus, justi sunt apud Deum, sed factores legis justificabuntur (Rom. II, 13). Lex ergo auditores justitiae facit, gratia factores. Quod enim impossibile erat legis , ait idem apostolus, in quo infirmabatur per carnem, misit Deus Filium suum in similitudine carnis 0588 peccati, et de peccato damnavit peccatum in carne, ut justitia legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum (Rom. VIII, 3, 4). Ecce quod dicimus: orent ut aliquando intelligant, non litigent, ut nunquam intelligant. Impossibile est enim legem impleri per carnem, hoc est, per carnalem praesumptionem, qua superbi ignorantes Dei justitiam, id est, quae ex Deo est homini ut sit justus, et suam volentes constituere, tanquam per eorum non adjutum divinitus arbitrium lex possit impleri, justitiae Dei non sunt subjecti (Id. X, 3). Ideo justitia legis in eis impletur, qui non secundum carnem ambulant, id est, secundum hominem ignorantem Dei justitiam et suam volentem constituere, sed ambulant secundum spiritum. Quis autem ambulat secundum spiritum, nisi quisquis agitur Dei spiritu? Quotquot enim Dei spiritu aguntur, hi filii sunt Dei (Id. VIII, 14). Ergo littera occidit, spiritus autem vivificat (II Cor. III, 6). Nec littera malum est, quia occidit: sed malos praevaricatione convincit. Lex enim sancta, et mandatum sanctum et justum et bonum. Quod ergo bonum est, inquit, mihi factum est mors? Absit: sed 0589 peccatum ut appareat peccatum, per bonum mihi operatum est mortem, ut fiat supra modum peccator aut peccatum per mandatum (Rom. VII, 12, 13). Ecce quid est, Littera occidit. Aculeus enim mortis est peccatum; virtus autem peccati, lex (I Cor. XV, 56). Auget quippe prohibendo peccati desideria, et inde occidit, nisi subveniendo vivificet gratia.