Chapter 2.—The Catholic Faith Concerning Law, Grace, and Free Will.

Now the Lord Himself not only shows us what evil we should shun, and what good we should do, which is all that the letter of the law is able to effect; but He moreover helps us that we may shun evil and do good,4    Ps. xxxvii. 27. which none can do without the Spirit of grace; and if this be wanting, the law comes in merely to make us guilty and to slay us. It is on this account that the apostle says, “The letter killeth, but the Spirit giveth life.”5    2 Cor. iii. 6. He, then, who lawfully uses the law learns therein evil and good, and, not trusting in his own strength, flees to grace, by the help of which he may shun evil and do good. But who is there who flees to grace except when “the steps of a man are ordered by the Lord, and He shall determine his way”?6    Ps. xxxvii. 23. And thus also to desire the help of grace is the beginning of grace; of which, says he, “And I said, Now I have begun; this is the change of the right hand of the Most High.”7    Ps. lxxvi. 10. It is to be confessed, therefore, that we have free choice to do both evil and good; but in doing evil every one is free from righteousness and a servant of sin, while in doing good no one can be free, unless he have been made free by Him who said, “If the Son shall make you free, then you shall be free indeed.”8    John viii. 36. Neither is it thus, that when any one has been made free from the dominion of sin, he no longer needs the help of his Deliverer; but rather thus, that hearing from Him, “Without me ye can do nothing,”9    John xv. 5. he himself also says to Him, “Be thou my helper! Forsake me not.”10    Ps. xxvii. 9. I rejoice that I have found in our brother Florus also this faith, which without doubt is the true and prophetical and apostolical and catholic faith; whence those are the rather to be corrected—whom indeed I now think to have been corrected by the favour of God—who did not understand him.

2. Dominus autem ipse non solum ostendit nobis, a quo malo declinemus, et quod bonum faciamus, quod solum potest legis littera: verum etiam adjuvat nos, ut declinemus a malo, et faciamus bonum (Psal. XXXVI, 27), quod nullus potest sine spiritu gratiae : quae si desit, ad hoc lex adest, ut reos faciat et occidat. Propter quod dicit Apostolus, Littera occidit, spiritus autem vivificat (II Cor. III, 6). Qui ergo legitime lege utitur, discit in ea malum et bonum, et non confidens in virtute sua confugit ad gratiam, qua praestante declinet a malo, et faciat bonum. Quis autem confugit ad gratiam, nisi cum a Domino gressus hominis diriguntur, et viam ejus volet (Psal. XXXVI, 23)? Ac per hoc et desiderare auxilium gratiae, initium gratiae est: de quo ait ille, Et dixi: Nunc coepi; haec est immutatio dexterae Excelsi (Psal. LXXVI, 11). Liberum itaque arbitrium et ad malum et ad bonum faciendum confitendum est nos habere: sed in malo faciendo liber est quisque justitiae servusque peccati; in bono autem liber esse nullus potest, nisi fuerit liberatus ab eo qui dixit, Si vos Filius liberaverit, tunc vere liberi eritis (Joan. VIII, 36). Nec ita ut, cum quisque fuerit a peccati dominatione liberatus, jam non indigeat sui liberatoris auxilio: sed ita potius, ut ab illo audiens, Sine me nihil potestis facere (Id. XV, 5); dicat ei et ipse, Adjutor meus esto, ne derelinquas me (Psal. XXVI, 9). Hanc fidem, quae sine dubio vera et prophetica et apostolica et catholica fides est, etiam in fratre nostro Floro invenisse me gaudeo: unde hi potius corrigendi sunt, quos quidem propitio Deo correctos esse jam existimo, qui eum non intelligebant.