42. [XXXVIII.]—Grace Placed by Pelagius in the Remission of Sins and the Example of Christ.

Likewise in another place in this epistle of his he says: “Now, if even before the law, as we have already remarked, and long previous to the coming of our Lord and Saviour, some men are related to have lived righteous and holy lives; how much more worthy of belief is it that we are capable of doing this since the illumination of His coming, who have been restored by the grace of Christ, and born again into a better man? How much better than they, who lived before the law, ought we to be, who have been reconciled and cleansed by His blood, and by His example encouraged to the perfection of righteousness!”101    Epistle to Demetrias, ch. 8. Observe how even here, although in different language, he has made the assistance of grace to consist in the remission of sins and the example of Christ. He then completes the passage by adding these words: “Better than they were even who lived under the law; according to the apostle, who says, ‘Sin shall not have dominion over you: for ye are not under the law, but under grace.’102    Rom. vi. 14. Now, inasmuch as we have,” says he, “said enough, as I suppose, on this point, let us describe a perfect virgin, who shall testify the good at once of nature and of grace by the holiness of her conduct, evermore warmed with the virtues of both.”103    Epistle to Demetrias, ch. 9. Now you ought to notice that in these words also he wished to conclude what he was saying in such a way that we might understand the good of nature to be that which we received when we were created; but the good of grace to be that which we receive when we regard and follow the example of Christ,—as if sin were not permitted to those who were or are under the law, on this account, because they either had not Christ’s example, or else do not believe in Him.

CAPUT XXXVIII.

42. Item alibi in eadem epistola: «Nam si etiam ante legem,» inquit, «ut diximus, ac multo ante Domini nostri et Salvatoris adventum, juste quidam et sancte vixisse referuntur; quanto magis post illustrationem adventus ejus nos id posse credendum est, qui instaurati per Christi gratiam et in meliorem hominem renati sumus, qui sanguine ejus expiati atque mundati, ipsiusque exemplo ad perfectionem incitati justitiae, meliores illis esse debemus, qui ante legem fuere?» Videte quemadmodum et hic aliis quidem verbis, sed tamen in remissione peccatorum et in exemplo Christi adjutorium gratiae constituerit. Deinde subjungit et dicit: «Meliores etiam quam fuerunt sub lege, dicente Apostolo, Peccatum vobis non dominabitur; non enim sub lege estis, sed sub gratia (Rom. VI, 14). Et quoniam hinc,» inquit, «sufficienter, ut puto, diximus, nunc perfectam instituamus virginem, quae ex utroque semper accensa, et naturae simul et gratiae bonum morum sanctitate testetur.» Et in his verbis debetis advertere, ideo illum quod dicebat, sic voluisse concludere, ut naturae bonum intelligamus, quod cum crearemur accepimus; gratiae autem, cum Christi intuemur exemplum: tanquam ideo peccatum non indultum fuerit eis qui sub lege fuerunt vel sunt, quia exemplum Christi sive non habuerunt, sive non credunt.