Chapter 21 [XIX.]—Pelagius Denies that Human Nature Has Been Depraved or Corrupted by Sin.

You may now see (what bears very closely on our subject) how he endeavours to exhibit human nature, as if it were wholly without fault, and how he struggles against the plainest of God’s Scriptures with that “wisdom of word”53    1 Cor. i. 17. which renders the cross of Christ of none effect. That cross, however, shall certainly never be made of none effect; rather shall such wisdom be subverted. Now, after we shall have demonstrated this, it may be that God’s mercy may visit him, so that he may be sorry that he ever said these things: “We have,” he says, “first of all to discuss the position which is maintained, that our nature has been weakened and changed by sin. I think,” continues he, “that before all other things we have to inquire what sin is,—some substance, or wholly a name without substance, whereby is expressed not a thing, not an existence, not some sort of a body, but the doing of a wrongful deed.” He then adds: “I suppose that this is the case; and if so,” he asks, “how could that which lacks all substance have possibly weakened or changed human nature?” Observe, I beg of you, how in his ignorance he struggles to overthrow the most salutary words of the remedial Scriptures: “I said, O Lord, be merciful unto me; heal my soul, for I have sinned against Thee.”54    Ps. xli. 4. Now, how can a thing be healed, if it is not wounded nor hurt, nor weakened and corrupted? But, as there is here something to be healed, whence did it receive its injury? You hear [the Psalmist] confessing the fact; what need is there of discussion? He says: “Heal my soul.” Ask him how that which he wants to be healed became injured, and then listen to his following words: “Because I have sinned against Thee.” Let him, however, put a question, and ask what he deemed a suitable inquiry, and say: “O you who exclaim, Heal my soul, for I have sinned against Thee! pray tell me what sin is? Some substance, or wholly a name without substance, whereby is expressed, not a thing, not an existence, not some sort of a body, but merely the doing of a wrongful deed?” Then the other returns for answer: “It is even as you say; sin is not some substance; but under its name there is merely expressed the doing of a wrongful deed.” But he rejoins: “Then why cry out, Heal my soul, for I have sinned against Thee? How could that have possibly corrupted your soul which lacks all substance?” Then would the other, worn out with the anguish of his wound, in order to avoid being diverted from prayer by the discussion, briefly answer and say: “Go from me, I beseech you; rather discuss the point, if you can, with Him who said: ‘They that are whole need no physician, but they that are sick; I am not come to call the righteous, but sinners,’” 55    Matt. ix. 12, 13.—in which words, of course, He designated the righteous as the whole, and sinners as the sick.

CAPUT XIX.

21. Negat Pelagius naturam humanam peccato depravatam aut corruptam. Jam nunc videte, quod ad rem maxime pertinet, quomodo humanam naturam tanquam omnino sine ullo vitio sit, conetur ostendere, et contra apertissimas Scripturas Dei luctetur sapientia verbi, qua evacuetur crux Christi (I Cor. I, 17). Sed plane illa non evacuabitur, ista potius sapientia subvertetur. Nam cum hoc ostenderimus, aderit fortasse misericordia Dei, ut et ipsum haec dixisse poeniteat. «Primo,» inquit, «de eo disputandum est, quod per peccatum debilitata dicitur et immutata natura. Unde ante omnia quaerendum puto,» inquit, «quid sit peccatum: substantia aliqua, an omnino substantia carens nomen, quo non res, non existentia, non corpus aliquod, sed perperam facti actus exprimitur.» Deinde adjungit: «Credo, ita est. Et si ita est,» inquit, «quomodo potuit humanam debilitare vel mutare naturam, quod substantia caret?» Videte, quaeso, quomodo nesciens nitatur evertere medicinalium eloquiorum voces saluberrimas. Ego dixi: Domine, miserere mei; sana animam meam, quia peccavi tibi (Psal. XL, 5). Quid sanatur, si nihil est vulneratum, nihil sauciatum, nihil debilitatum atque vitiatum? Porro si est quod sanetur, unde vitiatum est? Audis confitentem: quid desideras disputantem? Sana, inquit, animam meam. Ab illo quaere, unde vitiatum sit, quod sanari rogat: et audi quod sequitur, Quoniam peccavi tibi. Hunc iste interroget, ab isto quaerat quod quaerendum putat, et dicat: O tu qui clamas, Sana animam meam, quoniam peccavi tibi, quid est peccatum? «substantia aliqua, an omnino substantia carens nomen, quo non res, non existentia, non corpus aliquod, sed tantum perperam facti actus exprimitur?» Respondet ille: Ita est ut dicis; non est peccatum aliqua substantia, sed tantum hoc nomine perperam facti actus 0257 exprimitur. Et contra iste: Quid ergo clamas, Sana animam meam, quoniam peccavi tibi? Quomodo potuit vitiare animam tuam quod substantia caret? Nonne ille moerore confectus vulneris sui, ne disputatione ab oratione averteretur, breviter responderet et diceret: Recede a me, obsecro: cum illo potius disputa, si potes, qui dixit, Non est opus sanis medicus, sed aegrotantibus: non veni vocare justos, sed peccatores (Matth. IX, 12, 13); ubi justos utique sanos, peccatores autem appellavit aegrotos?