Chapter 10.—Of the Praise of the Law.

Once more, in the praise of the law, what advantage is it to them that, in opposition to the Manicheans, they say the truth when they wish to bring men from that view to this which they hold falsely against the catholics? For they say, “We confess that even the old law, according to the apostle, is holy and just and good, and that this could confer eternal life on those that kept its commandments, and lived righteously by faith, like the prophets and patriarchs, and all the saints.” By which words, very craftily expressed, they praise the law in opposition to grace; for certainly that law, although just and holy and good, could not confer eternal life on all those men of God, but the faith which is in Christ. For this faith worketh by love, not according to the letter which killeth, but according to the Spirit which maketh alive, to which grace of God the law, as it were a schoolmaster, leads by deterring from transgression, that so that might be conferred upon man which it could not itself confer. For to those words of theirs in which they say “that the law was able to confer eternal life on the prophets and patriarchs, and all saints who kept its commandments,” the apostle replies, “If righteousness be by the law, then has Christ died in vain.”268    Gal. iv. 25.    Gal. ii. 21. “If the inheritance be by the law, then is it no more of promise.”269    Gal. iii. 18. “If they which are of the law be heirs, faith is made void, and the promise is made of none effect.”270    Rom. iv. 14. “But that no man is justified by the law in the sight of God, is evident: for, The just by faith liveth.”271    Gal. iii. 11. “But the law is not of faith: but The man that doeth them shall live in them.”272    Gal. iii. 12. Which testimony, quoted by the apostle from the law, is understood in respect of temporal life, in respect of the fear of losing which, men were in the habit of doing the works of the law, not of faith; because the transgressors of the law were commanded by the same law to be put to death by the people. Or, if it must be understood more highly, that “He who doeth these things shall live in them” was written in reference to eternal life; the power of the law is so expressed that the weakness of man in himself, itself failing to do what the law commands, might seek help from the grace of God rather of faith, seeing that by His mercy even faith itself is bestowed. Because faith is thus possessed, according as God has given to every one the measure of faith.273    Rom. xii. 3. For if men have it not of themselves, but men receive the Spirit of power and of love and of continence, whence that very same teacher of the Gentiles says, “For we have not received the spirit of fear, but of power, and of love, and of continence,”274    2 Tim. i. 7.—assuredly also the Spirit of faith is received, of which he says, “Having also the same Spirit of faith.”275    2 Cor. iv. 13. Truly, then, says the law, “He who doeth these things shall live in them.” But in order to do these things, and live in them, there is necessary not law which ordains this, but faith which obtains this. Which faith, however, that it may deserve to receive these things, is itself given freely.

10. De laude legis. Rursus in laude legis quid eis prodest, quod contra Manichaeos verum dicunt, quando ex hoc ad illud volunt ducere, quod falsum contra catholicos sentiunt? Dicunt enim: «Legem etiam veterem secundum Apostolum, justam et sanctam et bonam fatemur (Rom. VII, 12), quae custodientibus mandata sua, ac per fidem juste viventibus, sicut Prophetis et Patriarchis, omnibusque sanctis vitam potuit conferre perpetuam.» Quibus verbis callidissime positis legem contra gratiam laudant. Neque enim lex illa, quamvis justa et sancta et bona, omnibus illis hominibus Dei, sed fides quae in Christo est, vitam potuit conferre perpetuam. Haec enim fides per dilectionem operatur (Galat. V, 6), non secundum litteram quae occidit, sed secundum spiritum qui vivificat (II Cor. III, 6): ad quam Dei gratiam lex de praevaricatione terrendo tanquam paedagogus perducit (Galat. III, 24), ut sic conferatur homini, quod conferre ipsa non potuit. Istis namque verbis eorum, quibus dicunt, «Legem Prophetis et Patriarchis omnibusque sanctis mandata ejus servantibus vitam potuisse conferre perpetuam;» respondet Apostolus, Si per legem justitia, ergo Christus gratis mortuus est (Id. II, 21). Si ex lege haereditas, jam non ex promissione (Id. III, 18). Si hi qui per legem, haeredes sunt; exinanita est fides, et evacuata est promissio (Rom. IV, 14). Quia autem in lege nemo justificatur apud Deum, manifestum est, quia justus ex fide vivit. Lex autem non est ex fide; sed, Qui fecerit ea, vivet in illis (Galat. III, 11 et 12). Quod ex lege testimonium commemoratum ab Apostolo propter vitam temporalem intelligitur, propter cujus amittendae timorem faciebant homines legis opera, non ex fide; quia transgressores legis eadem lege a populo jubebantur occidi. Aut si altius intelligendum est, propter vitam aeternam scriptum esse, Qui fecerit ea, vivet in illis (Levit. XVIII, 5): ideo sic expressum est legis imperium, ut infirmitas hominis in se ipsa deficiens ad facienda quae lex imperat, de gratia Dei potius ex fide quaereret adjutorium, cujus misericordia etiam fides ipsa donatur. Ita quippe habetur fides, sicut unicuique Deus partitus est mensuram fidei (Rom. XII, 3). Si enim non a se ipsis habent, sed accipiunt homines spiritum virtutis et charitatis et continentiae; unde dicit idem ipse doctor Gentium, Non enim accepimus spiritum timoris, sed virtutis et charitatis et continentiae (II Tim. I, 7): profecto accipitur etiam spiritus fidei, de quo dicit, Habentes autem eumdem spiritum fidei (II Cor. IV, 13). Verum ergo dicit lex: Qui fecerit ea, vivet in illis. Sed ut faciat ea et vivat in eis, non lex quae hoc imperat, sed fides est necessaria, 0617 quae hoc impetrat. Quae tamen fides, ut haec accipere mereatur, ipsa gratis datur.