A Treatise on Nature and Grace, against Pelagius

 Chapter 1 [I.]—The Occasion of Publishing This Work What God’s Righteousness is.

 Chapter 2 [II.]—Faith in Christ Not Necessary to Salvation, If a Man Without It Can Lead a Righteous Life.

 Chapter 3 [III.]—Nature Was Created Sound and Whole It Was Afterwards Corrupted by Sin.

 Chapter 4 [IV.]—Free Grace.

 Chapter 5 [V.]—It Was a Matter of Justice that All Should Be Condemned.

 Chapter 6 [VI.]—The Pelagians Have Very Strong and Active Minds.

 Chapter 7 [VII.]—He Proceeds to Confute the Work of Pelagius He Refrains as Yet from Mentioning Pelagius’ Name.

 Chapter 8.—A Distinction Drawn by Pelagius Between the Possible and Actual.

 Chapter 9 [VIII.]—Even They Who Were Not Able to Be Justified are Condemned.

 Chapter 10 [IX.]—He Could Not Be Justified, Who Had Not Heard of the Name of Christ Rendering the Cross of Christ of None Effect.

 Chapter 11 [X.]—Grace Subtly Acknowledged by Pelagius.

 Chapter 12 [XI.]—In Our Discussions About Grace, We Do Not Speak of that Which Relates to the Constitution of Our Nature, But to Its Restoration.

 Chapter 13 [XII.]—The Scope and Purpose of the Law’s Threatenings “Perfect Wayfarers.”

 Chapter 14 [XIII.]—Refutation of Pelagius.

 Chapter 15 [XIV.]—Not Everything [of Doctrinal Truth] is Written in Scripture in So Many Words.

 Chapter 16 [XV.]—Pelagius Corrupts a Passage of the Apostle James by Adding a Note of Interrogation.

 Chapter 17 [XVI.]—Explanation of This Text Continued.

 Chapter 18 [XVII.]—Who May Be Said to Be in the Flesh.

 Chapter 19.—Sins of Ignorance To Whom Wisdom is Given by God on Their Requesting It.

 Chapter 20 [XVIII.]—What Prayer Pelagius Would Admit to Be Necessary.

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

 Chapter 22 [XX.]—How Our Nature Could Be Vitiated by Sin, Even Though It Be Not a Substance.

 Chapter 23 [XXI.]—Adam Delivered by the Mercy of Christ.

 Chapter 24 [XXII.]—Sin and the Penalty of Sin the Same.

 Chapter 25 [XXIII.]—God Forsakes Only Those Who Deserve to Be Forsaken. We are Sufficient of Ourselves to Commit Sin But Not to Return to the Way of

 Chapter 26 [XXIV.]—Christ Died of His Own Power and Choice.

 Chapter 27.—Even Evils, Through God’s Mercy, are of Use.

 Chapter 28 [XXV.]—The Disposition of Nearly All Who Go Astray. With Some Heretics Our Business Ought Not to Be Disputation, But Prayer.

 Observe, indeed, how cautiously he expresses himself: “God, no doubt, applies His mercy even to this office, whenever it is necessary because man afte

 Chapter 30 [XXVII.]—Sin is Removed by Sin.

 Chapter 31.—The Order and Process of Healing Our Heavenly Physician Does Not Adopt from the Sick Patient, But Derives from Himself. What Cause the Rig

 Chapter 32 [XXVIII.]—God Forsakes Us to Some Extent that We May Not Grow Proud.

 Chapter 33 [XXIX.]—Not Every Sin is Pride. How Pride is the Commencement of Every Sin.

 Chapter 34 [XXX.]—A Man’s Sin is His Own, But He Needs Grace for His Cure.

 Chapter 35 [XXXI.]—Why God Does Not Immediately Cure Pride Itself. The Secret and Insidious Growth of Pride. Preventing and Subsequent Grace.

 Chapter 36 [XXXII.]—Pride Even in Such Things as are Done Aright Must Be Avoided. Free Will is Not Taken Away When Grace is Preached.

 Chapter 37 [XXXIII.]—Being Wholly Without Sin Does Not Put Man on an Equality with God.

 Chapter 38 [XXXIV.]—We Must Not Lie, Even for the Sake of Moderation. The Praise of Humility Must Not Be Placed to the Account of Falsehood.

 Chapter 39.—Pelagius Glorifies God as Creator at the Expense of God as Saviour.

 Chapter 40 [XXXV.]—Why There is a Record in Scripture of Certain Men’s Sins, Recklessness in Sin Accounts It to Be So Much Loss Whenever It Falls Shor

 Chapter 41.—Whether Holy Men Have Died Without Sin.

 Chapter 42 [XXXVI.]—The Blessed Virgin Mary May Have Lived Without Sin. None of the Saints Besides Her Without Sin.

 Chapter 43 [XXXVII.]—Why Scripture Has Not Mentioned the Sins of All.

 Chapter 44.—Pelagius Argues that Abel Was Sinless.

 Chapter 45 [XXXVIII.]—Why Cain Has Been by Some Thought to Have Had Children by His Mother Eve. The Sins of Righteous Men. Who Can Be Both Righteous,

 Chapter 46 [XXXIX.]—Shall We Follow Scripture, or Add to Its Declarations?

 Chapter 47 [XL.]—For What Pelagius Thought that Christ is Necessary to Us.

 Chapter 48 [XLI.]—How the Term “All” Is to Be Understood.

 Chapter 49 [XLII.]—A Man Can Be Sinless, But Only by the Help of Grace. In the Saints This Possibility Advances and Keeps Pace with the Realization.

 Chapter 50 [XLIII.]—God Commands No Impossibilities.

 Chapter 51 [XLIV.]—State of the Question Between the Pelagians and the Catholics. Holy Men of Old Saved by the Self-Same Faith in Christ Which We Exer

 Chapter 52.—The Whole Discussion is About Grace.

 Chapter 53 [XLV.]—Pelagius Distinguishes Between a Power and Its Use.

 Chapter 54 [XLVI.]—There is No Incompatibility Between Necessity and Free Will.

 Chapter 55 [XLVII.]—The Same Continued.

 Chapter 56 [XLVIII.]—The Assistance of Grace in a Perfect Nature.

 Chapter 57 [XLIX.]—It Does Not Detract from God’s Almighty Power, that He is Incapable of Either Sinning, or Dying, or Destroying Himself.

 Chapter 58 [L.]—Even Pious and God-Fearing Men Resist Grace.

 Chapter 59 [LI.]—In What Sense Pelagius Attributed to God’s Grace the Capacity of Not Sinning.

 Chapter 60 [LII.]—Pelagius Admits “Contrary Flesh” In the Unbaptized.

 Chapter 61 [LIII.]—Paul Asserts that the Flesh is Contrary Even in the Baptized.

 Chapter 62.—Concerning What Grace of God is Here Under Discussion. The Ungodly Man, When Dying, is Not Delivered from Concupiscence.

 Chapter 63 [LIV.]—Does God Create Contraries?

 Chapter 64.—Pelagius’ Admission as Regards the Unbaptized, Fatal.

 Chapter 65 [LV.]—“This Body of Death,” So Called from Its Defect, Not from Its Substance.

 Chapter 66.—The Works, Not the Substance, of the “Flesh” Opposed to the “Spirit.”

 Chapter 67 [LVII.]—Who May Be Said to Be Under the Law.

 Chapter 68 [LVIII.]—Despite the Devil, Man May, by God’s Help, Be Perfected.

 Chapter 69 [LIX.]—Pelagius Puts Nature in the Place of Grace.

 Chapter 70 [LX.]—Whether Any Man is Without Sin in This Life.

 Chapter 71 [LXI.]—Augustin Replies Against the Quotations Which Pelagius Had Advanced Out of the Catholic Writers. Lactantius.

 Chapter 72 [LXI.]—Hilary. The Pure in Heart Blessed. The Doing and Perfecting of Righteousness.

 Chapter 73.—He Meets Pelagius with Another Passage from Hilary.

 Chapter 74 [LXIII.]—Ambrose.

 Chapter 75.—Augustin Adduces in Reply Some Other Passages of Ambrose.

 Chapter 76 [LXIV.]—John of Constantinople.

 Chapter 77.—Xystus.

 Chapter 78 [LXV.]—Jerome.

 Chapter 79 [LXVI.]—A Certain Necessity of Sinning.

 Chapter 80 [LXVII.]—Augustin Himself. Two Methods Whereby Sins, Like Diseases, are Guarded Against.

 Chapter 81.—Augustin Quotes Himself on Free Will.

 Chapter 82 [LXVIII.]—How to Exhort Men to Faith, Repentance, and Advancement.

 Chapter 83 [LXIX.]—God Enjoins No Impossibility, Because All Things are Possible and Easy to Love.

 Chapter 84 [LXX.]—The Degrees of Love are Also Degrees of Holiness.

Chapter 58 [L.]—Even Pious and God-Fearing Men Resist Grace.

Observe also what remark he adds, by which he thinks that his position is confirmed: “No will,” says he, “can take away that which is proved to be inseparably implanted in nature.” Whence then comes that utterance: “So then ye cannot do the things that ye would?”142    Gal. v. 17. Whence also this: “For what good I would, that I do not; but what evil I hate, that do I?”143    Rom. vii. 15. Where is that capacity which is proved to be inseparably implanted in nature? See, it is human beings who do not what they will; and it is about not sinning, certainly, that he was treating,—not about not flying, because it was men not birds, that formed his subject. Behold, it is man who does not the good which he would, but does the evil which he would not: “to will is present with him, but how to perform that which is good is not present.”144    Rom. vii. 18. Where is the capacity which is proved to be inseparably implanted in nature? For whomsoever the apostle represents by himself, if he does not speak these things of his own self, he certainly represents a man by himself. By our author, however, it is maintained that our human nature actually possesses an inseparable capacity of not at all sinning. Such a statement, however, even when made by a man who knows not the effect of his words (but this ignorance is hardly attributable to the man who suggests these statements for unwary though God-fearing men), causes the grace of Christ to be “made of none effect,”145    1 Cor. i. 17. Another reading has crux Christi instead of “Christi gratia,” thus closely adopting the apostle’s words. since it is pretended that human nature is sufficient for its own holiness and justification.

CAPUT L.

58. Etiam a piis ac Deum timentibus gratia impugnatur. Et videte quid adjungat, unde illud confirmari existimat. «Quia nulla,» inquit, «adimere voluntas potest, quod inseparabiliter insitum probatur esse naturae.» Unde ergo illa vox: Ut non quae vultis illa faciatis (Galat. V, 17)? Unde etiam illa: Non enim quod volo facio bonum; sed quod odi malum, hoc ago? Ubi est possibilitas, quae inseparabiliter insita probatur esse naturae? Ecce homines non ea quae volunt faciunt: et de non peccando utique agebat, non de volando, quia homines, non alites erant. Ecce homo quod vult bonum non agit; sed quod non vult malum, hoc agit: velle illi adjacet, perficere autem bonum non adjacet (Rom. VII, 15, 18). Ubi est possibilitas, quae inseparabiliter insita probatur esse naturae? Quemlibet enim in se transfiguret, si de se ipso ista non dicit Apostolus, hominem certe in se transfigurat. Ab isto autem ipsa humana natura inseparabilem nihil peccandi possibilitatem habere defenditur. Sed his verbis id agitur, etiam a nesciente qui loquitur, non autem nesciente illo qui haec loquenda incautis etiam Deum timentibus suggerit, ut evacuetur Christigratia , humana sibi ad justitiam suam quasi sufficiente natura.