Nicene and Post-Nicene Fathers, Series I, Vol. V

Marcellinus, in a letter to Augustin, had expressed some surprise at having read, in the preceding work, of the possibility being allowed of a man continuing if he willed it, by God's help, without sin in the present life, although not a single human example anywhere of such perfect righteousness has ever existed. Augustin takes the opportunity of discussing, in opposition to the pelagians, the subject of the aid of god's grace; and he shows that the divine help to the working of righteousness by us does not lie in the fact of God's having given us a law which is full of good and holy precepts; but in the fact that our will itself, without which we can do nothing good, is assisted and elevated by the spirit of grace being imparted to us, without the aid of which the teaching of the law is "the letter that killeth," because instead of justifying the ungodly, it rather holds them guilty of transgression. He begins to treat of the question proposed to him at the commencement of this work, and returns to it towards its conclusion; he shows that, as all allow, many things are possible with God's help, of which there occurs indeed no example; and then concludes that, although a perfect righteousness is unexampled among men, it is for all that not impossible.

Chapter 1 [I.] - the Occasion of Writing This Work; A Thing May Be Capable of Being Done, and Yet May Never Be Done.

After reading the short treatises which I lately drew up for you, my beloved son Marcellinus, about the baptism of infants, and the perfection of man's righteousness, - how that no one in this life seems either to have attained or to be likely to attain to it, except only the Mediator, who bore humanity in the likeness of sinful flesh, without any sin whatever, - you wrote me in answer that you were embarrassed by the point which I advanced in the second book,¹ that it was possible for a man to be without sin, if he wanted not the will, and was assisted by the aid of God; and yet that except One in whom "all shall be made alive,"² no one has ever lived or will live by whom this perfection has been attained whilst living here. It appeared to you absurd to say that anything was possible of which no example ever occurred, - although I suppose you would not hesitate to admit that no camel ever passed through a needle's eye,³ and yet He said that even this was possible with God; you may read, too, that twelve thousand legions⁴ of angels could possibly have fought for Christ and rescued Him from suffering, but in fact did not; you may read that it was possible for the nations to be exterminated at once out of the land which was given to the children of Israel,⁵ and yet that God willed it to be gradually effected.⁶ And one may meet with a thousand other incidents, the past or the future possibility of which we might readily admit, and yet be unable to produce any proofs of their having ever really happened. Accordingly, it wouldnot be right for us to deny the possibility of a man's living without sin, on the ground that amongst men none can be found except Him who is in His nature not man only, but also God, in whom we could prove such perfection of character to have existed.

Chapter 2 [II.] - the Examples Apposite.

Here, perhaps, you will say to me in answer, that the things which I have instanced as not having been realized, although capable of realization, are divine works; whereas a man's being without sin falls in the range of a man's own work, - that being indeed his very noblest work which effects a full and perfect righteousness complete in every part; and therefore that it is incredible that no man has ever existed, or is existing, or will exist in this life, who has achieved such a work, if the achievement is possible for a human being. But then you ought to reflect that, although this great work, no doubt, belongs to human agency to accomplish, yet it is also a divine gift, and therefore, not doubt that it is a divine work; "for it is God who worketh in you both to will and to do of His good pleasure."⁷

Chapter 3. - Theirs is Comparatively a Harmless Error, Who Say that a Man Lives Here Without Sin.

They therefore are not a very dangerous set of persons and they ought to be urged to show, if they are able, that they are themselves such, who hold that man lives or has lived here without any sin whatever. There are indeed passages of Scripture, in which I apprehend it is definitely stated that no man who lives on earth, although enjoying freedom of will, can be found without sin; as, for instance, the place where it is written, "Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified."⁸ If, however, anybody shall have succeeded in showing that this text and the other similar ones ought to be taken in a different sense from their obvious one, and shall have proved that some man or men have spent a sinless life on earth, - whoever does not, not merely refrain from much opposing him, but also does not rejoice with him to the full, is afflicted by extraordinary goads of envy. Moreover, if there neither is, has been, nor will be any man endowed with such perfection of purity (which I am more inclined to believe), and yet it is firmly set forth and thought there is or has been, or is to be, - so far as I can judge, no great error is made, and certainly not a dangerous one, when a man is thus carried away by a certain benevolent feeling; provided that he who thinks so much of another, does not think himself to be such a being, unless he has ascertained that he really and clearly is such.

Chapter 4. - Theirs is a Much More Serious Error, Requiring a Very Vigorous Refutation, Who Deny God's Grace to Be Necessary.

They, however, must be resisted with the utmost ardor and vigor who suppose that without God's help, the mere power of the human will in itself, can either perfect righteousness, or advance steadily towards it; and when they begin to be hard pressed about their presumption in asserting that this result can be reached without the divine assistance, they check themselves, and do not venture to utter such an opinion, because they see how impious and insufferable it is. But they allege that such attainments are not made without God's help on this account, namely, because God both created man with the free choice of his will, and, by giving him commandments, teaches him, Himself, how man ought to live; and indeed assists him, in that He takes away his ignorance by instructing him in the knowledge of what he ought to avoid and to desire in his actions: and thus, by means of the free-will naturally implanted within him, he enters on the way which is pointed out to him, and by persevering in a just and pious course of life, deserves to attain to the blessedness of eternal life.

Chapter 5 [III.] - True Grace is the Gift of the Holy Ghost, Which Kindles in the Soul the Joy and Love of Goodness.

We, however, on our side affirm that the human will is so divinely aided in the pursuit of righteousness, that (in addition to man's being created with a free-will, and in addition to the teaching by which he is instructed how he ought to live) he receives the Holy Ghost, by whom there is formed in his mind a delight in, and a love of, that supreme and unchangeable good which is God, even now while he is still "walking by faith" and not yet "by sight;"⁹ in order that by this gift to him of the earnest, as it were, of the free gift, he may conceive an ardent desire to cleave to his Maker, and may burn to enter upon the participation in that true light, that it may go well with him from Him to whom he owes his existence. A man's free-will, indeed, avails for nothing except to sin, if he knows not the way of truth; and even after his duty and his proper aim shall begin to become known to him, unless he also take delight in and feel a love for it, he neither does his duty, nor sets about it, nor lives rightly. Now, in order that such a course may engage our affections, God's "love is shed abroad in our hearts," not through the free-will which arises from ourselves, but "through the Holy Ghost, which is given to us."¹⁰

Chapter 6 [IV.]- the Teaching of Law Without the Life-Giving Spirit is "The Letter that Killeth."

For that teaching which brings to us the command to live in chastity and righteousness is "the letter that killeth," unless accompanied with "the spirit that giveth life." For that is not the sole meaning of the passage, "The letter killeth, but the spirit giveth life,¹¹ which merely prescribes that we should not take in the literal sense any figurative phrase which in the proper meaning of its words would produce only nonsense, but should consider what else it signifies, nourishing the inner man by our spiritual intelligence, since "being carnally-minded is death, whilst to be spiritually-minded is life and peace."¹² If, for instance, a man were to take in a literal and carnal sense much that is written in the Song of Solomon, he would minister not to the fruit of a luminous charity, but to the feeling of a libidinous desire. Therefore, the apostle is not to be confined to the limited application just mentioned, when he says, "The letter killeth, but the spirit giveth life;"¹³ but this is also (and indeed especially) equivalent to what he says elsewhere in the plainest words: "I had not known lust, except the law had said, Thou shalt not covet;"¹⁴ and again, immediately after: "Sin, taking occasion by the commandment, deceived me, and by it slew me."¹⁵ Now from this you may see what is meant by "the letter that killeth." There is, of course, nothing, said figuratively which is not to be accepted in its plain sense, when it is said, "Thou shall not covet;" but this is a very plain and salutaryprecept, and any man who shall fulfil it will have I no sin at all. The apostle, indeed, purposely selected this general precept, in which he embraced everything, as if this were the voice of the law, prohibiting us from all sin, when he says, "Thou shalt not covet;" for there is no sin committed except by evil concupiscence; so that the law which prohibits this is a good and praiseworthy law. But, when the Holy Ghost withholds His help, which inspires us with a good desire instead of this evil desire (in other words, diffuses love in our hearts), that law, however good in itself, only augments the evil desire by forbidding it. Just as the rush of water which flows incessantly in a particular direction, becomes more violent when it meets with any impediment, and when it has overcome the stoppage, falls in a greater bulk, and with increased impetuosity hurries forward in its downward course. In some strange way the very object which we covet becomes all the more pleasant when it is forbidden. And this is the sin which by the commandment deceives and by it slays, whenever transgression is actually added, which occurs not where there is no law.¹⁶

Chapter 7 [V.] -What is Proposed to Be Here Treated.

We will, however, consider, if you please, the whole of this passage of the apostle and thoroughly handle it, as the Lord shall enable us. For I want, if possible, to prove that the apostle's words, "The letter killeth, but the spirit giveth life," do not refer to figurative phrases,-although even in this sense a suitable signification might be obtained from them,- but rather plainly to the law, which forbids whatever is evil. When I shall have proved this, it will more manifestly appear that to lead a holy life is the gift of God,- not only because God has given a free-will to man, without which there is no living ill or well; nor only because He has given him a commandment to teach him how he ought to live; but because through the Holy Ghost He sheds love abroad in the hearts¹⁷ of those whom he foreknew, in order to predestinate them; whom He predestinated, that He might call them; whom He called, that he might justify them; and whom he justified, that He might glorify them.¹⁸ When this point also shall be cleared, you will, I think, see how vain it is to say that those things only are unexampled possibilities, which are the works of God,- such as the passage of the camel through the needle's eye, which we have already referred to, and other similar cases, which to us no doubt are impossible, but easy enough to God; and that man's righteousness is not to be counted in this class of things, on the ground Of its being properly man's work, not God's; although there is no reason for supposing, without an example, that his perfection exists, even if it is possible. That these assertions are vain will be clear enough, after it has been also plainly shown that even man's righteousness must be attributed to the operation of God, although not taking place without man's will; and we therefore cannot deny that his perfection is possible even in this life, because all things are possible with God,¹⁹ -both those which He accomplishes of His own sole will, and those which He appoints to be done with the cooperation with Himself of His creature's will. Accordingly, whatever of such things He does not effect is no doubt without an example in the way of accomplished facts, although with God it possesses both in His power the cause of its possibility, and in His wisdom the reason of its unreality. And should this cause be hidden from man, let him not forget that he is a man; nor charge God with folly simply because he cannot fully comprehend His wisdom.

Chapter 8.- Romans Interprets Corinthians.

Attend, then, carefully, to the apostle while in his Epistle to the Romans he explains and clearly enough shows that what he wrote to the Corinthians, "The letter killeth, but the spirit giveth life,"²⁰ must be understood in the sense which we have already indicated, -that the letter of the law, which teaches us not to commit sin, kills, if the life-giving spirit be absent, forasmuch as it causes sin to be known rather than avoided, and therefore to be increased rather than diminished, because to an evil concupiscense there is now added the transgression of the law.

Chapter 9 [VI]. -Through the Law Sin Has Abounded.

The apostle, then, wishing to commend the grace which has come to all nations through Jesus Christ, lest the Jews should extol themselves at the expense of the other peoples on account of their having received the law, first says that sin and death came on the human race through one man, and that righteousness and eternal life came also through one, expressly mentioning Adam as the former, and Christ as the latter; and then says that "the law, however, entered, that the offence might abound: but where sin abounded, grace did much more abound: that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."²¹ Then, proposing a question for himself to answer, he adds, "What shall we say then? Shall we continue in sin, that grace may abound? God forbid."²² He saw, indeed, that a perverse use might be made by perverse men of what he had said: "The law entered, that the offence might abound: but where sin abounded, grace did much more abound,"-as if he had said thatsin had been of advantage by reason of the abundance of grace. Rejecting this, he answers his question with a "God forbid!" and at once adds: "How shall we, that are dead to sin, live any longer therein?"²³ as much as to say, When grace has brought it to pass that we should die unto sin, what else shall we be doing, if we continue to live in it, than showing ourselves ungrateful to grace? The man who extols the virtue of a medicine does not contend that the diseases and wounds of which the medicine cures him are of advantage to him; on the contrary, in proportion to the praise lavished on the remedy are the blame and horror which are felt of the diseases and wounds healed by the much-extolled medicine. In like manner, the commendation and praise of grace are vituperation and condemnation of offences. For there was need to prove to man how corruptly weak he was, so that against his iniquity, the holy law brought him no help towards good, but rather increased than diminished his iniquity; seeing that the law entered, that the offence might abound; that being thus convicted and confounded, he might see not only that he needed a physician, but also God as his helper so to direct his steps that sin should not rule over him, and he might be healed by betaking himself to the help of the divine mercy; and in this way, where sin abounded grace might much more abound,- not through the merit of the sinner, but by the intervention of his Helper.

Chapter 10. - Christ the True Healer.

Accordingly, the apostle shows that the same medicine was mystically set forth in the passion and resurrection of Christ, when he says, "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we were buried with Him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection: knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is justified from sin. Now, if we be dead with Christ, we believe that we shall also live with Him: knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over Him. For in that He died, He died unto sin once; but in that He liveth, He liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord."²⁴ Now it is plain enough that here by the mystery of the Lord's death and resurrection is figured the death of our old sinful life, and the rising of the new; and that here is shown forth the abolition of iniquity and the renewal of righteousness. Whence then arises this vast benefit to man through the letter of the law, except it be through the faith of Jesus Christ?

Chapter 11 [VII.]- from What Fountain Good Works Flow.

This holy meditation preserves "the children of men, who put their trust under the shadow of God's wings,"²⁵ so that they are "drunken with the fatness of His house, and drink of the full stream of His pleasure. For with Him is the fountain of life, and in His light shall they see light. For He extendeth His mercy to them that know Him, and His righteousness to the upright in heart."²⁶ He does not, indeed, extend His mercy to them because they know Him, but that they may know Him; nor is it because they are upright in heart, but that they may become so, that He extends to them His righteousness, whereby He justifies the ungodly.²⁷ This meditation does not elevate with pride: this sin arises when any man has too much confidence in himself, and makes himself the chief end of living. Impelled by this vain feeling, he departs from that fountain of life, from the draughts of which alone is imbibed the holiness which is itself the good life,- and from that unchanging light, by sharing in which the reasonable soul is in a certain sense inflamed, and becomes itself a created and reflected luminary; even as "John was a burning and a shining light,"²⁸ who notwithstanding acknowledged the source of his own illumination in the words, "Of His fulness have all we received."²⁹ Whose, I would ask, but His, of course, in comparison with whom John indeed was no light a t all? For" that was the true light, which lighteth every man that cometh into the world."³⁰ Therefore, in the same psalm, after saying, "Extend Thy mercy to them that know Thee, and Thy righteousness to the upright in heart,"³¹ he adds, "Let not the foot of pride come against me, and let not the hands of sinnersmove me. There have fallen all the workers of iniquity: they are cast out, and are not able tostand."³² Since by that impiety which leads each i to attribute to himself the excellence which is God's, he is cast out into his own native darkness, in which consist the works of iniquity. For it is manifestly these works which he does, and for the achievement of such alone is he naturally fit. The works of righteousness he never does, except as he receives ability from that fountain and that light, where the life is that wants for nothing, and where is "no variableness, nor the shadow of turning."³³

Chapter 12. - Paul, Whence So Called; Bravely Contends for Grace.

Accordingly Paul, who, although he was formerly called Saul,³⁴ chose this new designation, for no other reason, as it seems to me, than because he would show himself little,³⁵ -the "least of theapostles,"³⁶ - contends with much courage and earnestness against the proud and arrogant, andsuch as plume themselves on their own works, in order that he may commend the grace of God. This grace, indeed, appeared more obvious and manifest in his case, inasmuch as, while he was pursuing such vehement measures of persecution against the Church of God as made him worthy of the greatest punishment, he found mercy instead of condemnation, and instead of punishment obtained grace. Very properly, therefore, does he lift voice and hand in defence of grace, and care not for the envy either of those who understood not a subject too profound and abstruse for them, or of those who perversely misinterpreted his own sound words; whilst at the same time he unfalteringly preaches that gift of God, whereby alone salvation accrues to those who are the children of the promise, children of the divine goodness, children of grace and mercy, children of the new covenant. In the salutation with which he begins every epistle, he prays: "Grace be to you, and peace, from God the Father, and from the Lord Jesus Christ; "³⁷ whilst this forms almost the only topic discussed for the Romans, and it is plied with so much persistence and variety of argument, as fairly to fatigue the reader's attention, yet with a fatigue so useful and salutary, that it rather exercises than breaks the faculties of the inner man.

Chapter 13 [VIII.] -Keeping the Law; The Jews' Glorying; The Fear of Punishment; The Circumcision of the Heart.

Then comes what I mentioned above; then he shows what the Jew is, and says that he is called a Jew, but by no means fulfils what he promises to do. "But if," says he, "thou callest thyself a Jew, and restest in the law, and makest thy boast of God, and knowest His will, and triest the things that are different, being instructed out of the law; and art confident that thou art thyself a guide of the blind, a light of them that are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. Thou therefore who teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? thou that makest thy boast of the law, through breaking the law dishonorest thou God? For the name of God is blasphemed among the Gentiles through you, as it is written. Circumcision verily profiteth, if thou keep the law; but if thou be a breaker of the law, thy circumcision is made uncircumcision. Therefore, if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God."³⁸ Here he plainly showed in what sense he said, "Thou makest thy boast of God." For undoubtedly if one who was truly a Jew made his boast of God in the way which grace demands (which is bestowed not for merit of works, but gratuitously), then his praise would be of God, and not of men. But they, in fact, were making their boast of God, as if they alone had deserved to receive His law, as the Psalmist said: "He did not the like to any nation, nor His judgments has He displayed to them."³⁹ And yet, they thought they were fulfilling the law of God by their righteousness, when they were rather breakers of it all the while! Accordingly, it "wrought wrath"⁴⁰ upon them, and sin abounded, committed as it was by them who knew the law. For whoever did even what the law commanded, without the assistance of the Spirit of grace, acted through fear of punishment, not from love of righteousness, and hence in the sight of God that was not in the will, which in the sight of men appeared in the work; and such doers of the law were held rather guilty of that which God knew they would have preferred to commit, if only it had been possible with impunity. He calls, however, "the circumcision of the heart" the will that is pure from all unlawful desire; which comes not from the letter, inculcating and threatening, but from the Spirit, assisting and healing. Such doers of the law have their praise therefore, not of men but of God, who by His grace provides the grounds on which they receive praise, of whom it is said, "My soul shall make her boast of the Lord;"⁴¹ and to whom it is said, "My praise shall be of Thee:"⁴² but those are not such who would have God praised because they are men; but themselves, because they are righteous.

Chapter 14.-In What Respect the Pelagians Acknowledge God as the Author of Our Justification.

"But," say they, "we do praise God as the Author of our righteousness, in that He gave the law, by the teaching of which we have learned how we ought to live." But they give no heed to what they read: "By the law there shall no flesh be justified in the sight of God."⁴³ This may indeed be possible before men, but not before Him who looks into our very heart and inmost will, where He sees that, although the man who fears the law keeps a certain precept, he would nevertheless rather do another thing if he were permitted. And lest any one should suppose that, in the passage just quoted from him, the apostle had meant to say that none are justified by that law, which contains many precepts, under the figure of the ancient sacraments, and among them that circumcision of the flesh itself, which infants were commanded to receive on the eighth day after birth; he immediately adds what law he meant, and says, "For by the law is the knowledge of sin."⁴⁴ He refers then to that law of which he afterwards declares, "I had not known sin but by the law; for I had not known lust except the law had said, Thou shalt not covet."⁴⁵ For what means this but that "by the law comes the knowledge of sin?"

Chapter 15 [IX.] -The Righteousness of God Manifested by the Law and the Prophets.

Here, perhaps, it may be said by that presumption of man, which is ignorant of the righteousness of God, and wishes to establish one of its own, that the apostle quite properly said," For by the law shall no man be justified,"⁴⁶ inasmuch as the law merely shows what one ought to do, and what one ought to guard against, in order that what the law thus points out may be accomplished by the will, and so man be justified, not indeed by the power of the law, but by his free determination. But I ask your attention, O man, to what follows. "But now the righteousness of God," says he, "without the law is manifested, being witnessed by the law and the prophets."⁴⁷ Does this then sound a light thing in deaf ears? He says, "The righteousness of God is manifested." Now this righteousness they are ignorant of, who wish to establish one of their own; they will not submit themselves to it.⁴⁸ His words are, "The righteousness of God is manifested:" he does not say, the righteousness of man, or the righteousness of his own will, but the "righteousness of God,"-not that whereby He is Himself righteous, but that with which He endows man when He justifies the ungodly. This is witnessed by the law and the prophets; in other words, the law and the prophets each afford it testimony. The law, indeed, by issuing its commands and threats, and by justifying no man, sufficiently shows that it is by God's gift, through the help of the Spirit, that a man is justified; and the prophets, because it was what they predicted that Christ at His coming accomplished. Accordingly he advances a step further, and adds, "But righteousness of God by faith of Jesus Christ,"⁴⁹ that is by the faith wherewith one believes in Christ for just as there is not meant the faith with which Christ Himself believes, so also there is not meant the righteousness whereby God is Himself righteous. Both no doubt are ours, but yet they are called God's, and Christ's, because it is by their bounty that these gifts are bestowed upon us. The righteousness of God then is without the law, but not manifested without the law; for if it were manifested without the law, how could it be witnessed by the law? That righteousness of God, however, is without the law, which God by the Spirit of grace bestows on the believer without the help of the law,-that is, when not helped by the law. When, indeed, He by the law discovers to a man his weakness, it is in order that by faith he may flee for refuge to His mercy, and be healed. And thus concerning His wisdom we are told, that "she carries law and mercy uponher tongue,"⁵⁰ - the "law," whereby she may convict the proud, the "mercy," wherewith she may justify the humbled. "The righteousness of God," then, "by faith of Jesus Christ, is unto all that believe; for there is no difference, for all have sinned, and come short of the glory of God"⁵¹ -not of their own glory. For what have they, which they have not received? Now if they received it, why do they glory as if they had not received it?⁵² Well, then, they come short of the glory of God; now observe what follows: "Being justified freely by His grace."⁵³ It is not, therefore, by the law, nor is it by their own will, that they are justified; but they are justified freely by His grace, - not that it is wrought without our will; but our will is by the law shown to be weak, that grace may heal its infirmity; and that our healed will may fulfil the law, not by compact under the law, nor yet in the absence of law.

Chapter 16 X.] -How the Law Was Not Made for a Righteous Man.

Because "for a righteous man the law was not made;"⁵⁴ and yet "the law is good, if a man use it lawfully."⁵⁵ Now by connecting together these two seemingly contrary statements, the apostle warns and urges his reader to sift the question and solve it too. For how can it be that "the law is good, if a man use it lawfully," if what follows is also true: "Knowing this, that the law is not made for a righteous man?"⁵⁶ For who but a righteous man lawfully uses the law? Yet it is not for him that it is made, but for the unrighteous. Must then the unrighteous man, in order that he may be justified,- that is, become a righteous man,- lawfully use the law, to lead him, as by the schoolmaster's hand,⁵⁷ to that grace by which alone he can fulfil what the law commands? Now it is freely that he is justified thereby,-that is, on account of no antecedent merits of his own works; "otherwise grace is no more grace,"⁵⁸ since it is bestowed on us, not because we have done good works, but that we may be able to do them,- in other words, not because we have fulfilled the law, but in order that we may be able to fulfil the law. Now He said, "I am not come to destroy the law, but to fulfil it,"⁵⁹ of whom it was said, "We have seen His glory, the glory as of the only-begotten of the Father, full of grace and truth."⁶⁰ This is the glory which is meant in the words, "All have sinned, and come short of the glory of God;"⁶¹ and this the grace of which he speaks in the next verse, "Being justified freely by His grace."⁶² The unrighteous man therefore lawfully uses the law, that he may become righteous; but when he has become so, he must no longer use it as a chariot, for he has arrived at his journey's end,- or rather (that I may employ the apostle's own simile, which has been already mentioned) as a schoolmaster, seeing that he is now fully learned. How then is the law not made for a righteous man, if it is necessary for the righteous man too, not that hemay be brought as an unrighteous man to the grace that justifies, but that he may use it lawfully, now that he is righteous? Does not the case perhaps stand thus, -nay, not perhaps, but rather certainly,- that the man who is become righteous thus lawfully uses the law, when he applies it to alarm the unrighteous, so that whenever the disease of some unusual desire begins in them, too, to be augmented by the incentive of the law's prohibition and an increased amount of transgression, they may in faith flee for refuge to the grace that justifies, and becoming delighted with the sweet pleasures of holiness, may escape the penalty of the law's menacing letter through the spirit's soothing gift? In this way the two statements will not be contrary, nor will they be repugnant to each other: even the righteous man may lawfully use a good law, and yet the law be not made for the righteous man; for it is not by the law that he becomes righteous, but by the law of faith, which led him to believe that no other resource was possible to his weakness for fulfilling the precepts which "the law of works"⁶³ commanded, except to be assisted by the grace of God.

Chapter 17.- the Exclusion of Boasting.

Accordingly he says, "Where is boasting then? It is excluded. By what law? of works? Nay; but by the law of faith."⁶⁴ He may either mean, the laudable boasting, which is in the Lord; and that it is excluded, not in the sense that it is driven off so as to pass away, but that it is clearly manifested so as to stand out prominently. Whence certain artificers in silver are called "exclusores."⁶⁵ In this sense it occurs also in that passage in the Psalms: "That they may be excluded, who have been proved with silver,"⁶⁶ -that is, that they may stand out in prominence, who have been tried by the word of God. For in another passage it is said: "The words of the Lord are pure words, as silver which is tried in the fire."⁶⁷ Or if this be not his meaning, he must have wished to mention that vicious boasting which comes of pride-that is, of those who appear to themselves to lead righteous lives, and boast of their excellence as if they had not received it, -and further to inform us, that by the law of faith, not by the law of works, this boasting was excluded, in the other sense of shut out and driven away; because by the law of faith every one learns that whatever good life he leads he has from the grace of God, and that from no other source whatever can he obtain the means of becoming perfect in the love of righteousness.

Chapter 18 [XI.] - Piety is Wisdom; That is Called the Righteousness of God, Which He Produces.

Now, this meditation makes a man godly, and this godliness is true wisdom. By godliness I mean that which the Greeks designate qeosbee, -that very virtue which is commended to than in the passage of Job, where it is said to him, "Behold, godliness is wisdom."⁶⁸ Now if the word qeosbee be interpreted according to its derivation, it might be called "the worship of God; "⁶⁹ and in this worship the essential point is, that the soul be not ungrateful to Him. Whence it is that in the most true and excellent sacrifice we are admonished to "give thanks unto our Lord God."⁷⁰ Ungrateful however, our soul would be, were it to attribute to itself that which it received from God, especially the righteousness, with the works of which (the especial property, as it were, of itself, and produced, so to speak, by the soul itself for itself) it is not puffed up in a vulgar pride, as it might be with riches, or beauty of limb, or eloquence, or those other accomplishments, external or internal, bodily or mental, which wicked men too are in the habit of possessing, but, if I may say so, in a wise complacency, as of things which constitute in an especial manner the good works of the good. It is owing to this sin of vulgar pride that even some great men have drifted from the sure anchorage of the divine nature, and have floated down into the shame of idolatry. Whence the apostle again in the same epistle, wherein he so firmly maintains the principle of grace, after saying that he was a debtor both to the Greeks and to the Barbarians, to the wise and to the unwise, and professing himself ready, so far as to him pertained, to preach the gospel even to those who lived in Rome, adds: "I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith."⁷¹ This is the righteousness of God, which was veiled in the Old Testament, and is revealed in the New; and it is called the righteousness of God, because by His bestowal of it He makes us righteous, just as we read that "salvation is the Lord's,"⁷² because He makes us safe. And this is the faith "from which" and "to which" it is revealed,-from the faith of them who preach it, to the faith of those who obey it. By this faith of Jesus Christ - that is, the faith which Christ has given to us -we believe it is from God that we now have, and shall have more and more, the ability of living righteously; wherefore we give Him thanks with that dutiful worship with which He only is to be worshipped.

Chapter 19 [XII]-The Knowledged of God Through the Creation.

And then the apostle very properly turns from this point to describe with detestation those men who, light-minded and puffed up by the sin which I have mentioned in the preceding chapter, have been carried away of their own conceit, as it were, through empty space where they could find no resting-place, only to fall shattered to pieces against the vain figments of their idols, as against stones. For, after he had commended the piety of that faith, whereby, being justified, we must needs be pleasing to God, he proceeds to call our attention to what we ought to abominate as the opposite. "For the wrath of God," says he, "is revealed from heaven against all ungodliness and unrighteousness of men, who hold down the truth in unrighteousness; because that which may be known of God is manifest in them: for God hath showed it unto them. For the invisible things of Him are clearly seen from the creation of the world, being understood through the things that are made, even His eternal power and divinity; so that they are without excuse: because, knowing God, they yet glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools; and they changed the glory of the uncorruptible God into an image madelike to corruptible man, and to birds, and to four fooled beasts, and to creeping things."⁷³ Observe, he does not say that they were ignorant of the truth, but that they held down the truth inunrighteousness. For it occurred to him, that hewould inquire whence the knowledge of the truthcould be obtained by those to whom God hadnot given the law; and he was not silent on the source whence they could have obtained it: for he declares that it was through the visible works of creation that they arrived at the knowledge of the invisible attributes of the Creator. And, in very deed, as they continued to possess great faculties for searching, so they were able to find. Wherein then lay their impiety? Because "when they knew God, they glorified Him not as God, nor gave Him thanks, but became vain in their imaginations." Vanity is a disease especially of those who mislead themselves, and "think themselves to be something, when they are nothing."⁷⁴ Such men, indeed, darken themselves in that swelling pride, the foot of which the holy singer prays that it may not come against him,⁷⁵ after saying, "In Thy light shall we see light;"⁷⁶ from which very light of unchanging truth they turn aside, and "their foolish heart is darkened."⁷⁷ For theirs was not a wise heart, even though they knew God; but it was foolish rather, because they did not glorify Him as God, or give Him thanks; for "He said unto man, Behold, the fear of the Lord, that is wisdom."⁷⁸ So by this conduct, while "professing themselves to be wise" (which can only be understood to mean that they attributed this to themselves), "they became fools."⁷⁹

Chapter 20.-The Law Without Grace.

Now why need I speak of what follows? For why it was that by this their impiety those men -I mean those who could have known the Creator through the creature-fell (since "God resisteth the proud"⁸⁰ ) and whither they plunged, is better shown in the sequel of this epistle than we can here mention. For in this letter of mine we have not undertaken to expound this epistle, but only mainly on its authority, to demonstrate, so far as we are able, that we are assisted by divine aid towards the achievement of righteousness,-not merely because God has given us a law fall of good and holy precepts, but because our very will without which we cannot do any good thing, is assisted and elevated by the importation of the Spirit of grace, without which help mere teaching is "the letter that killeth,"⁸¹ forasmuch as it rather holds them guilty of transgression, than justifies the ungodly. Now just as those who come to know the Creator through the creature received no benefit towards salvation, from their knowledge, - because "though they knew God, they glorified Him not as God, nor gave Him thanks, although professing themselves to be wise;"⁸² - so also they who know from the law how man ought to live, are not made righteous by their knowledge, because, "going about to establish their own righteousness, they have not submitted themselves unto the righteousness of God."⁸³

Chapter 21 [XIII.] - the Law of Works and the Law of Faith.

The law, then, of deeds, that is, the law of works, whereby this boasting is not excluded, and the law of faith, by which it is excluded, differ from each other; and this difference it is worth our while to consider, if so be we are able to observe and discern it. Hastily, indeed, one might say that the law of works lay in Judaism, and the law of faith in Christianity; forasmuch as circumcision and the other works prescribed by the law are just those which the Christian system no longer retains. But there is a fallacy in this distinction, the greatness of which I have for some time been endeavoring to expose; and to such as are acute in appreciating distinctions, especially to yourself and those like you, I have possibly succeeded in my effort. Since, however, the subject is an important one, it will not be unsuitable, if with a view to its illustration, we linger over the many testimonies which again and again meet our view. Now, the apostle says that that law by which no man is justified,⁸⁴ entered in that the offence might abound,⁸⁵ and yet in order to save it from the aspersions of the ignorant and the accusations of the impious, he defends this very law in such words as these: "What shall we say then? Is, the law sin? God forbid. Nay, I had not known sin but by the law: for I had not known concupiscence, except the law had said, Thou shall not covet. But sin, taking occasion, wrought, by the commandment, in me all manner of concupiscence,"⁸⁶ He says also: "The law indeed is holy, and the commandment is holy, and just, and good; but sin, that it might appear sin, worked death in me by that which is good."⁸⁷ It is therefore the very letter that kills which says, "Thou shalt not covet," and it is of this that he speaks in a passage which I have before referred to: "By the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God, which is by faith of Jesus Christ upon all them that believe; for there is no difference: seeing that all have sinned, and come short of the glory of God: being justified freely by His grace, through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God; to declare His righteousness at this time; that He might be just, and the justifier of him which believeth in Jesus."⁸⁸ And then he adds the passage which is now under consideration: "Where, then, is your boasting? It is excluded. By what law? of works? Nay; but by the law of faith."⁸⁹ And so it is the very law of works itself which says, "Thou shalt not covet;" because thereby comes the knowledge of sin. Now I wish to know, if anybody will dare to tell me, whether the law of faith does not say to us, "Thou shalt not covet"? For if it does not say so to us, what reason is there why we, who are placed under it, should not sin in safety and with impunity? Indeed, this is just what those people thought the apostle meant, of whom he writes: "Even as some affirm that we say, Let us do evil, that good may come; whose damnation is just."⁹⁰ If, on the contrary, it too says to us, "Thou shall not covet" (even as numerous passages in the gospels and epistles so often testify and urge), then why is not this law also called the law of works? For it by no means follows that, because it retains not the "works"of the ancient sacraments, - even circumcision and the other ceremonies, - it therefore has no "works" in its own sacraments, which are adapted to the present age; unless, indeed, the question was about sacramental works, when mention was made of the law, just because by it is the knowledge of sin, and therefore nobody is justified by it, so that it is not by it that boasting is excluded, but by the law of faith, whereby the just man lives. But is there not by it too the knowledge of sin, when even it says, "Thou shall not covet?"

Chapter 22.-No Man Justified by Works.

What the difference between them is, I will briefly explain. What the law of works enjoins by menace, that the law of faith secures by faith. The one says, "Thou shalt not covet;"⁹¹ the other says, "When I perceived that nobody could be continent, except God gave it to him; and that this was the very point of wisdom, to know whose gift she was; I approached unto the Lord, and I besought Him."⁹² This indeed is the very wisdom which is called piety, in which is worshipped "the Father of lights, from whom is every best giving and perfect gift."⁹³ This worship, however, consists in the sacrifice of praise and giving of thanks, so that the worshipper of God boasts not in himself, but in Him.⁹⁴ Accordingly, by the law of works, God says to us, Do what I command thee; but by the law of faith we say to God, Give me what Thou commandest. Now this is the reason why the law gives its command, - to admonish us what faith ought to do, that is, that he to whom the command is given, if he is as yet unable to perform it, may know what to ask for; but if he has at once the ability, and complies with the command, he ought also to be aware from whose gift the ability comes. "For we have received not the spirit of this world," says again that most constant preacher of grace, "but the Spirit which is of God, that we might know the things that are freely given to us of God."⁹⁵ What, however, "is the spirit of this world," but the spirit of pride? By it their foolish heart is darkened, who, although knowing God, glorified Him not as God, by giving Him thanks.⁹⁶ Moreover, it is really by this same spirit that they too are deceived, who, while ignorant of the righteousness of God, and wishing to establish their own righteousness, have not submitted to God's righteousness.⁹⁷ It appears to me, therefore, that he is much more "a child of faith" who has learned from what source to hope for what he has not yet, than he who attributes to himself whatever he has; although, no doubt, to both of these must be preferred the man who both has, and at the same time knows from whom he has it, if nevertheless he does not believe himself to be what he has not yet attained to. Let him not fall into the mistake of the Pharisee, who, while thanking God for what he possessed, yet failed to ask for any further gift, just as if he stood in, want of nothing for the increase or perfection of his righteousness.⁹⁸ Now, having duly considered and weighed all these circumstances and testimonies, we conclude that a man is not justified by the precepts of a holy life, but by faith in Jesus Christ,-in a word, not by the law of works, but by the law of faith; not by the letter,but by the spirit; not by the merits of deeds, but by free grace.

Chapter 23 [XIV.] -How the Decalogue Kills, If Grace Be Not Present.

Although, therefore, the apostle seems to reprove and correct those who were being persuaded to be circumcised, in such terms as to designate by the word "law" circumcision itself and other similar legal observances, which are now rejected as shadows of a future substance by Christians who yet hold what those shadows figuratively promised; he at the same time nevertheless would have it to be clearly understood that the law, by which he says no man is justified, lies not merely in those sacramental institutions which contained promissory figures, but also in those works by which whosoever has done them lives holily, and amongst which occurs this prohibition: "Thou shalt not covet." Now, to make our statement all the clearer, let us look at the Decalogue itself. It is certain, then, that Moses on the mount received the law, that he might deliver it to the people, written on tables of stone by the finger of God. It is summed up in these ten commandments, in which there is no precept about circumcision, nor anything concerning those animal sacrifices which have ceased to be offered by Christians. Well, now, I should like to be told what there is in these ten commandments, except the observance of the Sabbath, which ought not to be kept by a Christian,-whether it prohibit the making and worshipping of idols and of any other gods than the one true God, or the taking of God's name in vain; or prescribe honour to parents; or give warning against fornication, murder, theft, false witness, adultery, or coveting other men's property? Which of these commandments would any one say that the Christian ought not to keep? Is it possible to contend that it is not the law which was written on those two tables that the apostle describes as "the letter that killeth," but the law of circumcision and the other sacred rites which are now abolished? But then how can we think so, when in the law occurs this precept, "Thou shall not covet," by which very commandment, notwithstanding its being holy, just, and good, "sin," says the apostle, "deceived me, and by it slew me?"⁹⁹ What else can this be than "the letter" that "killeth"?

Chapter 24.-The Passage in Corinthians.

In the passage where he speaks to the Corinthians about the letter that kills, and the spirit that gives life, he expresses himself more clearly, but he does not mean even there any other "letter" to be understood than the Decalogue itself, which was written on the two tables. For these are His words: "Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. And such trust have we through Christ to God-ward: not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God; who hath made us fit, as ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance, which was to be done away; how shall not the ministration of the Spirit be rather glorious? For if the ministration of condemnation be glory, much more shall the ministration of righteousness abound in glory.¹⁰⁰ A good deal might be said about these words; but perhaps we shall have a more fitting opportunity at some future time. At present, however, I beg you to observe how he speaks of the letter that killeth, and contrasts therewith the spirit that giveth life. Now this must certainly be "the ministration of death written and engraven in stones," and "the ministration of condemnation," since the law entered that sin might abound.¹⁰¹ But the commandments themselves are so useful and salutary to the doer of them, that no one could have life unless he kept them. Well, then, is it owing to the one precept about the Sabbath-day, which is included in it, that the Decalogue is called "the letter that killeth?" Because, forsooth, every man that still observes that day in its literal appointment is carnally wise, but to be carnally wise is nothing else than death? And must the other nine commandments, which are rightly observed in their literal form, not be regarded as belonging to the law of works by which none is justified, but to the law of faith whereby the just man lives? Who can possibly entertain so absurd an opinion as to suppose that "the ministration of death, written and engraven in stones," is not said equally of all the ten commandments, but only of the solitary one touching the Sabbath-day? In which class do we place that which is thus spoken of: "The law worketh wrath: for where no law is, there is no transgression?"¹⁰² and again thus: "Until the law sin was in the world: but sin is not imputed when there is no law?"¹⁰³ and also that which we have already so often quoted: "By the law is the knowledge of sin?"¹⁰⁴ and especially the passage in which the apostle has more clearly expressed the question of which we are treating: "I had not known lust, except the law had said, Thou shalt not covet?"¹⁰⁵

Chapter 25. - the Passage in Romans.

Now carefully consider this entire passage, and see whether it says anything about circumcision, or the Sabbath, or anything else pertaining to a foreshadowing sacrament. Does not its whole scope amount to this, that the letter which forbids sin fails to give man life, but rather "killeth," by increasing concupiscence, and aggravating sinfulness by transgression, unless indeed grace liberates us by the law of faith, which is in Christ Jesus, when His love is "shed abroad in our hearts by the Holy Ghost, which is given to us?"¹⁰⁶ The apostle having used these words: "That we should serve in newness of spirit, and not in the oldness of the letter,"¹⁰⁷ goes on to inquire, "What shall we say then? Is the law sin? God forbid. Nay; I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. For I was alive without the law once; but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment deceived me, and by it slew me. Wherefore the law is holy, and the commandment holy, and just, and good. Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, worked death in me by that which is good; that sin by the commandment might become exceeding sinful. For we know that the law is spiritual; whereas I am carnal, sold under sin. For that which I do I allow not: for what I would, that I do not; but what I hate, that I do. If then I do that which I would not, I consent unto the law that it is good. But then it is no longer I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh) dwelleth no good thing. To will, indeed, is present with me; but how to perform that which is good I find not.For the good that I would, I do not; but the evil which I would not, that I do. Now, if I do that which I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: but I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? The grace of God, through Jesus Christ out Lord. So then with the mind I myself serve the law of God, but with the flesh the law of sin."¹⁰⁸

Chapter 26.-No Fruit Good Except It Grow from the Root of Love.

It is evident, then, that the oldness of the letter, in the absence of the newness of the spirit, instead of freeing us from sin, rather makes us guilty by the knowledge of sin. Whence it is written in another part of Scripture, "He that increaseth knowledge, increaseth sorrow,"¹⁰⁹ - not that the law is itself evil, but because the commandment has its good in the demonstration of the letter, not in the assistance of the spirit; and if this commandment is kept from the fear of punishment and not from the love of righteousness, it is servilely kept, not freely, and therefore it is not kept at all. For no fruit is good which does not grow from the root of love. If, however, that faith be present which worketh by love,¹¹⁰ then one begins to delight in the law of God after the inward man,¹¹¹ and this delight is the gift of the spirit, not of the letter; even though there is another law in our members still warring against the law of the mind, until the old state is changed, and passes into that newness which increases from day to day in the inward man, whilst the grace of God is liberating us from the body of this death through Jesus Christ our Lord.

Chapter 27 [XV.] - Grace, Concealed in the Old Testament, is Revealed in the New.

This grace hid itself under a veil in the Old Testament, but it has been revealed in the New Testament according to the most perfectly ordered dispensation of the ages, forasmuch as God knew how to dispose all things. And perhaps it is a part of this hiding of grace, that in the Decalogue, which was given on Mount Sinai, only the portion which relates to the Sabbath was hidden under a prefiguring precept. The Sabbath is a day of sanctification; and it is not without significance that, among all the works which God accomplished, the first sound of sanctification was heard on the day when He rested from all His labours. On this, indeed, we must not now enlarge. But at the same time I deem it to be enough for the point now in question, that it was not for nothing that the nation was commanded on that day to abstain from all servile work, by which sin is signified; but because not to commit sin belongs to sanctification, that is, to God's gift through the Holy Spirit. And this precept alone among the others, was placed in the law, which was written on the two tables of stone, in a prefiguring shadow, under which the Jews observe the Sabbath, that by this very circumstance it might be signified that it was then the time for concealing the grace, which had to be revealed in the New Testament by the death of Christ, - the rending, as it were, of the veil.¹¹² "For when," says the apostle, "it shall turn to the Lord, the veil shall be taken away."¹¹³

Chapter 28 [XVI] - Why the Holy Ghost is Called the Finger of God.

"Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty."¹¹⁴ Now this Spirit of God, by whose gift we are justified, whence it comes to pass that we delight not to sin, - in which is liberty; even as, when we are without this Spirit, we delight to sin, - in which is slavery, from the works of which we must abstain; - this Holy Spirit, through whom love is shed abroad in our hearts, which is the fulfilment of the law, is designated in the gospel as "the finger of God."¹¹⁵ Is it not because those very tables of the law were written by the finger of God, that the Spirit of God by whom we are sanctified is also the finger of God, in order that, living by faith, we may do good works through love? Who is not touched by this congruity, and at the same time diversity? For as fifty days are reckoned from the celebration of the Passover (which was ordered by Moses to be offered by slaying the typical lamb,¹¹⁶ to signify, indeed, the future death of the Lord) to the day when Moses received the law written on the tables of stone by the finger of God,¹¹⁷ so, in like manner, from the death and resurrection of Him who was led as a lamb to the slaughter,¹¹⁸ there were fifty complete days up to the time when the finger of God - that is, the Holy Spirit-gathered together in one¹¹⁹ perfect company those who believed.

Chapter 29 [XVII.]-A Comparison of the Law of Moses and of the New Law.

Now, amidst this admirable correspondence, there is at least this very considerable diversity in the cases, in that the people in the earlier instance were deterred by a horrible dread from approaching the place where the law was given; whereas in the other case the Holy Ghost came upon them who were gathered together in expectation of His promised gift. There it was on tables of stone that the finger of God operated; here it was on the hearts of men. There the law was given outwardly, so that the unrighteous might be terrified;¹²⁰ here it was given inwardly, so that they might be justified.¹²¹ For this, "Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not covet; and if there be any other commandment,"-such, of course, as was written on those tables,- "it is briefly comprehended," says he, "in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law."¹²² Now this was not written on the tables of stone, but "is shed abroad in our hearts by the Holy Ghost, which is given unto us."¹²³ God's law, therefore, is love. "To it the carnal mind is not subject, neither indeed can be;"¹²⁴ but when the works of love are written on tables to alarm the carnal mind, there arises the law of works and "the letter which killeth" the transgressor; but when love itself is shed abroad in the hearts of believers, then we have the law of faith, and the spirit which gives life to him that loves.

Chapter 30.-The New Law Written Within.

Now, observe how consonant this diversity is with those words of the apostle which I quoted not long ago in another connection, and which I postponed for a more careful consideration afterwards: "Forasmuch," says he, "as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart."¹²⁵ See how he shows that the one is written without man, that it may alarm him from without; the other within man himself, that it may justify him from within. He speaks of the "fleshy tables of the heart," not of the carnal mind, but of a living agent possessing sensation, in comparison with a stone, which is senseless. The assertion which he subsequently makes,-that "the children of Israel could not look stedfastly on the end of the face of Moses," and that he accordingly spoke to them through a veil,¹²⁶ -signifies that the letter of the law justifies no man, but that rather a veil is placed on the reading of the Old Testament, until it shall be turned to Christ, and the veil be removed; - in other words, until it shall be turned to grace, and be understood that from Him accrues to us the justification, whereby we do what He commands. And He commands, in order that, because we lack in ourselves, we may flee to Him for refuge. Accordingly, after most guardedly saying, "Such trust have we through Christ to God-ward,"¹²⁷ the apostle immediately goes on to add the statement which underlies our subject, to prevent our confidence being attributed to any strength of our own. He says: "Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God; who also hath made us fit to be ministers of the New Testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life."¹²⁸

Chapter 31 [XVIII.]-The Old Law Ministers Death; The New, Righteousness.

Now, since, as he says in another passage, "the law was added because of transgression,"¹²⁹ meaning the law which is written externally to man, he therefore designates it both as "the ministration of death,"¹³⁰ and "the ministration of condemnation;"¹³¹ but the other, that is, the law of the New Testament, he calls "the ministration of the Spirit"¹³² and "the ministration of righteousness,"¹³³ because through the Spirit we work righteousness, and are delivered from the condemnation due to transgression. The one, therefore, vanishes away, the other abides; for the terrifying schoolmaster will be dispensed with, when love has succeeded to fear. Now "where the Spirit of the Lord is, there is liberty."¹³⁴ But that this ministration is vouchsafed to us, not on account of our deserving, but from His mercy, the apostle thus declares: "Seeing then that we have this ministry, as we have received mercy, let us faint not; but let us renounce the hidden things of dishonesty, not walking in craftiness, nor adulterating the word of God with deceit."¹³⁵ By this "craftiness" and "deceitfulness" he would have us understand the hypocrisy with which the arrogant would fain be supposed to be righteous. Whence in the psalm, which the apostle cites in testimony of this grace of God, it is said, "Blessed is the man to whom the Lord will not impute sin, and in whose mouth is no guile."¹³⁶ This is the confession of lowly saints, who do not boast to be what they are not. Then, in a passage which follows not long after, the apostle writes thus: "For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."¹³⁷ This is the knowledge of His glory, whereby we know that He is the light which illumines our darkness. And I beg you to observe how he inculcates this very point: "We have," says he, "this treasure in earthen vessels, that the excellency of the power may be of God, and not of us."¹³⁸ When further on he commends in glowing terms this same grace, in the Lord Jesus Christ, until he comes to that vestment of the righteousness of faith, "clothed with which we cannot be found naked," and whilst longing for which "we groan, being burdened" with mortality, "earnestly desiring to be clothed upon with our house which is from Heaven," "that mortality might be swallowed up of life;"¹³⁹ - observe what he says: "Now He that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the Spirit;"¹⁴⁰ and after a little he thus briefly draws the conclusion of the matter: "That we might be made the righteousness of God in Him."¹⁴¹ This is not the righteousness whereby God is Himself righteous, but that whereby we are made righteous by Him.

Chapter 32 [XIX.] - the Christian Faith Touching the Assistance of Grace.

Let no Christian then stray from this faith, which alone is the Christian one; nor let any one, when he has been made to feel ashamed to say that we become righteous through our own selves, without the grace of God working this in us, - because he sees, when such an allegation is made, how unable pious believers are to endure it, -resort to any subterfuge on this point, by affirming that the reason why we cannot become righteous without the operation of God's grace is this, that He gave the law, He instituted its teaching, He commanded its precepts of good. For there is no doubt that, without His assisting grace, the law is "the letter which killeth;" but when the life-giving spirit is present, the law causes that to be loved as written within, which it once caused to be feared as written without.

Chapter 33.-The Prophecy of Jeremiah Concerning the New Testament.

Observe this also in that testimony which was given by the prophet on this subject in the clearest way: "Behold, the days come, saith the Lord, that I will consummate a new covenant with the house of Israel, and with the house of Judah; not according to the covenant which I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt. Because they continued not in my covenant, I also have rejected them, saith the Lord. But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and I will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more."¹⁴² What say we to this? One nowhere, or hardly anywhere, except in this passage of the prophet, finds in the Old Testament Scriptures any mention so made of the New Testament as to indicate it by its very name. It is no doubt often referred to and foretold as about to be given, but not so plainly as to have its very name mentioned. Consider then carefully, what difference God has testified as existing between the two testaments - the old covenant and the new.

Chapter 34. - the Law; Grace.

After saying, "Not according to the covenant which I made with their fathers in the day that I took them by the hand, to bring them out of the land of Egypt," observe what He adds: "Because they continued not in my covenant." He reckons it as their own fault that they did not continue in God's covenant, lest the law, which they received at that time, should seem to be deserving of blame. For it was the very law that Christ" came not to destroy, but to fulfil."¹⁴³ Nevertheless, it is not by that law that the ungodly are made righteous, but by grace; and this change is effected by the life-giving Spirit, without whom the letter kills. "For if there had been a law given which could have given life, verily righteousness should have been by the law. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe."¹⁴⁴ Out of this promise, that is, out of the kindness of God, the law is fulfilled, which without the said promise only makes men transgressors, either by the actual commission of some sinful deed, if the flame of concupiscence have greater power than even the restraints of fear, or at least by their mere will, if the fear of punishment transcend the pleasure of lust. In what he says, "The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe," it is the benefit of this "conclusion" itself which is asserted. For what purposes "hath it concluded," except as it is expressed in the next sentence: "Before, indeed, faith came, we were kept under the law, concluded for the faith which was afterwards revealed?"¹⁴⁵ The law was therefore given, in order that grace might be sought; grace was given, in order that the law might be fulfilled. Now it was not through any fault of its own that the law was not fulfilled, but by the fault of the carnal mind;and this fault was to be demonstrated by the law, and healed by grace. "For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."¹⁴⁶ Accordingly, in the passage which we cited from the prophet, he says, "I will consummate a new covenant with the house of Israel, and with the house of Judah,"¹⁴⁷ - and what means I will consummate but I will fulfil? -"not, according to the covenant which I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt."¹⁴⁸

Chapter 35 [XX.] -The Old Law; The New Law.

The one was therefore old, because the other is new. But whence comes it that one is old and the other new, when the same law, which said in the Old Testament, "Thou shalt not covet,"¹⁴⁹ is fulfilled by the New Testament? "Because," says the prophet, "they continued not in my covenant, I have also rejected them, saith the Lord."¹⁵⁰ It is then on account of the offence of the old man, which was by no means healed by the letter which commanded and threatened, that it is called the old covenant; whereas the other is called the new covenant, because of the newness of the spirit, which heals the new man of the fault of the old. Then consider what follows, and see in how clear a light the fact is placed, that men who bare faith are unwilling to trust in themselves: "Because," says he, "this is the covenant which I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts."¹⁵¹ See how similarly the apostle states it in the passage we have already quoted: "Not in tables of stone, but in fleshy tables of the heart,"¹⁵² because "not with ink, but with the Spirit of the living God."¹⁵³ And I apprehend that the apostle in this passage had no other reason for mentioning "the New Testament" ("who hath made us able ministers of the New Testament; not of the letter, but of the spirit"), than because he had an eye to the words of the prophet, when he said "Not in tables of stone, but in fleshy tables of the heart," inasmuch as in the prophet it runs: "I will write it in their hearts."¹⁵⁴

Chapter 36 [XXI.] -The Law Written in Our Hearts.

What then is God's law written by God Himself in the hearts of men, but the very presence of the Holy Spirit, who is "the finger of God," and by whose presence is shed abroad in our hearts the love which is the fulfilling of the law,¹⁵⁵ and the end of the commandment?¹⁵⁶ Now the promises of the Old Testament are earthly; and yet (with the exception of the sacramental ordinances which were the shadow of things to come, such as circumcision, the Sabbath and other observances of days, and the ceremonies of certain meats,¹⁵⁷ and the complicated ritual of sacrifices and sacred things which suited "the oldness" of the carnal law and its slavish yoke) it contains such precepts of righteousness as we are even now taught to observe, which were especially expressly drawn out on the two tables without figure or shadow: for instance, "Thou shalt not commit adultery," "Thou shalt do no murder, "Thou shalt not covet,"¹⁵⁸ "and whatsoever other commandment is briefly comprehended in the saying, Thou shall love thy neighbour as thyself."¹⁵⁹ Nevertheless, whereas as in the said Testament earthly and temporal promises are, as I have said, recited, and these are goods of this corruptible flesh (although they prefigure those heavenly and everlasting blessings which belong to the New Testament), what is now promised is a good for the heart itself, a good for the mind, a good of the spirit, that is, an intellectual good; since it is said, "I will put my law in their inward parts, and in their hearts will I write them,"¹⁶⁰ - by which He signified that men would not fear the law which alarmed them externally, but would love the very righteousness of the law which dwelt inwardly in their hearts.

Chapter 37 [XXII.] -The Eternal Reward.

He then went on to state the reward: "I will be their God, and they shall be my people."¹⁶¹ This corresponds to the Psalmist's words to God: "It is good for me to hold me fast by God."¹⁶² "I will be," says God, "their God, and they shall be my people." What is better than this good, what happier than this happiness, -to live to God, to live from God, with whom [is the fountain of life, and in whose light we shall see light?¹⁶³ Of this life the Lord Himself speaks in these words: "This is life eternal that they may know Thee the only true God, land Jesus Christ whom Thou hast sent,"¹⁶⁴ - that is, Thee and Jesus Christ whom Thou hast sent," the one true God. For no less than this did Himself promise to those who love Him: "He that loveth me, keepeth my commandments; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him"¹⁶⁵ - in the form, no doubt, of God, wherein He is equal to the Father; not in the form of a servant, for in this He will display Himself even to the wicked also. Then, however, shall that come to pass which is written, "Let the ungodly man be taken away, that he see not the glory of the Lord."¹⁶⁶ Then also shall" the wicked go into everlasting punishment, and the righteous into life eternal."¹⁶⁷ Now this eternal life, as I have just mentioned, has been defined to be, that they may know the one true God.¹⁶⁸ Accordingly John again says: "Beloved, now are we the sons of God; and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is."¹⁶⁹ This likeness begins even now to be reformed in us, while the inward man is being renewed from day to day, according to the image of Him that created him.¹⁷⁰

Chapter 38 [XXIII.]-The Re-Formation Which is Now Being Effected, Compared with the Perfection of the Life to Come.

But what is this change, and how great, in comparison with the perfect eminence which is then to be realized? The apostle applies some sort of illustration, derived from well-known things, to these indescribable things, comparing the period of childhood with the age of manhood. "When I was a child," says he, "I used to speak as a child, to understand as a child, to think as a child; but when I became a man, I put aside childish things."¹⁷¹ He then immediately explains why he said this in these words "For now we see by means of a mirror, darkly but then face to face: now I know in part; but then shall I know even as also I am known."¹⁷²

Chapter 39 [XXIV]-The Eternal Reward Which is Specially Declared in the New Testament, Foretold by the Prophet.

Accordingly, in our prophet likewise, whose testimony we are dealing with, this is added, that in God is the reward, in Him the end, in Him the perfection of happiness, in Him the sum of the blessed and eternal life. For after saying, "I will be their God, and they shall be my people," he at once adds, "And they shall no more teach every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least even unto the greatest of them."¹⁷³ Now, the present is certainly the time of the New Testament, the promise of which is given by the prophet in the words which we have quoted from his prophecy. Why then does each man still say even now to his neighbour and his brother," Know the Lord?" Or is it not perhaps meant that this is everywhere said when the gospel is preached, and when this is its very proclamation? For on what ground does the apostle call himself "a teacher of the Gentiles,"¹⁷⁴ if it be not that what he himself implies in the following passage becomes realized: "How shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher?"¹⁷⁵ Since, then, this preaching is now everywhere spreading, in what way is it the time of the New Testament of which the prophet spoke in the words, "And they shall not every man teach his neighbour, and every man his brother, saying, Know the Lord; for they shall all know me, from the least of them unto the greatest of them,"¹⁷⁶ unless it be that he has included in his prophetic forecast the eternal reward of the said New Testament, by promising us the most blessed contemplation of God Himself?

Chapter 40. - How that is to Be the Reward of All; The Apostle Earnestly Depends Grace.

What then is the import of the "All, from the least unto the greatest of them," but all that belong spiritually to the house of Israel and to the house of Judah,-that is, to the children of Isaac, to the seed of Abraham? For such is the promise, wherein it was said to him, "In Isaac shall thy seed be called; for they which are the children of the flesh are not the children of God: but the children of the promise are counted for the seed. For this is the word of promise, Atthis time will I come, and Sarah shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac, (for the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him that calleth,) it was said unto her, "The eider shall serve the younger."¹⁷⁷ This is the house of Israel, or rather the house of Judah, on account of Christ, who came of the tribe of Judah. This is the house of the children of promise, -not by reason of their own merits, but of the kindness of God. For God promises what He Himself performs: He does not Himself promise, and another perform; which would no longer be promising, but prophesying. Hence it is "not of works, but of Him that calleth,"¹⁷⁸ lest the result should be their own, not God's; lest the reward should be ascribed not to His grace, but to their due; and so grace should be no longer grace which was so earnestly defended and maintained by him who, though the least of the apostles, laboured more abundantly than all the rest,-yet not himself, but the grace of God that was with him.¹⁷⁹ "They shall all know me,"¹⁸⁰ He says,-"All," the house of Israel and house of Judah. "All," however, "are not Israel which are of Israel,"¹⁸¹ but they only to whom it is said in "the psalm concerning the morning aid"¹⁸² (that is, concerning the new refreshing light, meaning that of the new testament), "All ye the seed of Jacob, glorify Him; and fear Him, all ye the seed of Israel."¹⁸³ All the seed, without exception, even the entire seed of the promise and of the called, but only of those who are the called according to His purpose.¹⁸⁴ "For whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified."¹⁸⁵ "Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed: not to that only which is of the law,"-that is, which comes from the Old Testament into the New,-"but to that also which is of faith," which was indeed prior to the law, even "the faith of Abraham,"-meaning those who imitate the faith of Abraham,-" who is the father of us all; as it is written, I have made thee the father of many nations."¹⁸⁶ Now all these predestinated, called, justified, glorified ones, shall know God by the grace of the new testament, from the least to the greatest of them.

Chapter 41.-The Law Written in the Heart, and the Reward of the Eternal Contemplation of God, Belong to the New Covenant; Who Among the Saints are the Least and the Greatest.

As then the law of works, which was written on the tables of stone, and its reward, the land of promise, which the house of the carnal Israel after their liberation from Egypt received, belonged to the old testament, so the law of faith, written on the heart, and its reward, the beatific vision which the house of the spiritual Israel, when delivered from the present world, shall perceive, belong to the new testament. Then shall come to pass what the apostle describes: "Whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away,"¹⁸⁷ -even that imperfect knowledge of "the child"¹⁸⁸ in which this present life is passed, and which is but "in part,""by means of a mirror darkly."¹⁸⁹ Because of this, indeed, "prophecy" is necessary, for still to the past succeeds the future; and because of this, too, "tongues" are required,-that is, a multiplicity of expressions, since it is by different ones that different things are suggested to him who does not as yet contemplate with a perfectly purified mind the everlasting light of transparent truth. "When that, however, which is perfect is come, then that which is in part shall be done away,"¹⁹⁰ then, what appeared to the flesh in assumed flesh shall display Itself as It is in Itself to all who love It; then, there shall be eternal life for us to know the one very God;¹⁹¹ then shall we be like Him,¹⁹² because "we shall then know, even as we are known;"¹⁹³ then "they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord; for they shall all know me, from the least unto the greatest of them."¹⁹⁴ Now this may be understood in several ways: Either, that in that life the saints shall differ one from another in glory, as star from star. It matters not how the expression runs,-whether (as in the passage before us) it be, "From the least unto the greatest of them," or the other way, From the greatest unto the least. And, in like manner, it matters not even if we understand "the least" to mean those who simply believe, and "the greatest" those who have been further able to understand-so far as may be in this world-the light which is incorporeal and unchangeable. Or, "the least" may mean those who are later in time; whilst by "the greatest" He may have intended to indicate those who were prior in time. For they are all to receive the promised vision of God hereafter, since it was for us that they foresaw the future which would be better than their present, that they without us should not arrive at complete perfection.¹⁹⁵ And so the earlier are found to be the lesser, because they were less deferred in time; as in the case of the gospel "penny a day," which is given for an illustration.¹⁹⁶ This penny they are the first to receive who came last into the vineyard. Or, "the least and the greatest" ought perhaps to be taken in some other sense, which at present does not occur to my mind.

Chapter 42 [XXV.]-Difference Between the Old and the New Testaments.

I beg of you, however, carefully to observe, as far as you can, what I am endeavouring to prove with so much effort. When the prophet promised a new covenant, not according to the covenant which had been formerly made with the people of Israel when liberated from Egypt, he said nothing about a change in the sacrifices or any sacred ordinances, although such change, too, was without doubt to follow, as we see in fact that it did follow, even as the same prophetic scripture testifies in many other passages; but he simply called attention to this difference, that God would impress His laws on the mind of those who belonged to this covenant, and would write them. their hearts,¹⁹⁷ whence the apostle drew his conclusion,-"not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart;"¹⁹⁸ and that the eternal recompense of this righteousness was not the land out of which were driven the Amorites and Hittites, and other nations who dwelt there,¹⁹⁹ but God Himself, "to whom it is good to hold fast,"²⁰⁰ in order that God's good that they love, may be the God Himself whom they love, between whom and men nothing but sin produces separation; and this is remitted only by grace. Accordingly, after saying, "For all shall know me, from the least to the greatest of them," He instantly added, "For I will forgive their iniquity, and I will remember their sin no more."²⁰¹ By the law of works, then, the Lord says, "Thou shalt not covet: "²⁰² but by the law of faith He says, "Without me ye can do nothing;"²⁰³ for He was treating of good works, even the fruit of the vine-branches. It is therefore apparent what difference there is between the old covenant and the new,-that in the former the law is written on tables, while in the latter on hearts; so that what in the one alarms from without, in the other delights from within; and in the former man becomes a transgressor through the letter that kills, in the other a lover through the life-giving spirit. We must therefore avoid saying, that the way in which God assists us to work righteousness, and "works in us both to will and to do of His good pleasure,"²⁰⁴ is by externally addressing to our faculties precepts of holiness; for He gives His increase internally,²⁰⁵ by shedding love abroad in our hearts by the Holy Ghost, which is given to us."²⁰⁶

Chapter 43 [XXVI.]-A Question Touching the Passage in the Apostle About the Gentiles Who are Said to Do by Nature the Law's Commands, Which They are Also Said to Have Written on Their Hearts.

Now we must see in what sense it is that the apostle says, "For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves, which show the work of the law written in their hearts,"²⁰⁷ lest there should seem to be no certain difference in the new testament, in that the Lord promised that He would write His laws in the hearts of His people, inasmuch as the Gentiles have this done for them naturally. This question therefore has to be sifted, arising as it does as one of no inconsiderable importance. For some one may say, "If God distinguishes the new testament from the old by this circumstance, that in the old He wrote His law on tables, but in the new He wrote them on men's hearts, by what are the faithful of the new testament discriminated from the Gentiles, which have the work of the law written on their hearts, whereby they do by nature the things of the law,²⁰⁸ as if, forsooth, they were better than the ancient people, which received the law on tables, and before the new people, which has that conferred on it by the new testament which nature has already bestowed on them?"

Chapter 44.-The Answer Is, that the Passage Must Be Understood of the Faithful of the New Covenant.

Has the apostle perhaps mentioned those Gentiles as having the law written in their hearts who belong to the new testament? We must look at the previous context. First, then, referring to the gospel, he says, "It is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealedfrom faith to faith: as it is written, The just shall live by faith."²⁰⁹ Then he goes on to speak of the ungodly, who by reason of their pride profit not by the knowledge of God, since they did not glorify Him as God, neither were thankful.²¹⁰ He then passes to those who think and do the very things which they condemn, - having in view, no doubt, the Jews, who made their boast of God's law, but as yet not mentioning them expressly by name; and then he says, "Indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile: but glory, honour, and peace, to every soul that doeth good; to the Jew first, and also to the Gentile: for there is no respect of persons with God. For as many as have sinned without law, shall also perish without law; and as many as have sinned in the law, shall be judged by the law; for not the hearers of the law are just before God, but the doers of the law shall be justified."²¹¹ Who they are that are treated of in these words, he goes on to tell us: "For when the Gentiles, which have not the law, do by nature the things contained in the law,"²¹² and so forth in the passage which I have quoted already. Evidently, therefore, no others are here signified under the name of Gentiles than those whom he had before designated by the name of "Greek" when he said, "To the Jew first, and also to the Greek."²¹³ Since then the gospel is "the power of God unto salvation to every one that believeth, to the Jew first, and, also to the Greek;"²¹⁴ and since "indignation and wrath, tribulation and anguish, are upon every soul of man that doeth evil, of the Jew first, and also of the Greek: but glory, honour, and peace, to every man that doeth good; to the Jew first, and also to the Greek;" since, moreover, the Greek is indicated by the term "Gentiles" who do by nature the things contained in the law, and which have the work of the law written in their hearts: it follows that such Gentiles as have the law written in their hearts belong to the gospel, since to them, on their believing, it is the power of God unto salvation. To what Gentiles, however, would he promise glory, and honour, and peace,in their doing good works, if living without the grace of the gospel? Since there is no respect of persons with God,²¹⁵ and since it is not the hearers of the law, but the doers thereof, that are justified,²¹⁶ it follows that any man of any nation, whether Jew or Greek, who shall believe, will equally have salvation under the gospel. "For there is no difference," as he says afterwards; "for all have sinned, and come short of the glory of God: being justified freely by His grace."²¹⁷ How then could he say that any Gentile person, who was a doer of the law, was justified without the Saviour's grace?

Chapter 45.-It is Not by Their Works, But by Grace, that the Doers of the Law are Justified; God's Saints and God's Name Hallowed in Different Senses.

Now he could not mean to contradict himself in saying, "The doers of the law shall be justified,"²¹⁸ as if their justification came through their works, and not through grace; since he declares that a man is justified freely by His grace without the works of the law,²¹⁹ intending by the term "freely" nothing else than that works do not precede justification. For in another passage he expressly says, "If by grace, then is it no more of works; otherwise grace is no longer grace."²²⁰ But the statement that "thedoers of the law shall be justified "²²¹ must be so understood, as that we may know that they are not otherwise doers of the law, unless they be justified, so that justification does not subsequently accrue to them as doers of the law, but justification precedes them as doers of the law. For what else does the phrase "being justified" signify than being made righteous, - by Him, of course, who justifies the ungodly man, that he may become a godly one instead? For if we were to express a certain fact by saying, "The men will be liberated," the phrase would of course be understood as asserting that the liberation would accrue to those who were men already; but if we were to say, The men will be created, we should certainly not be understood as asserting that the creation would happen to those who were already in existence, but that they became men by the creation itself. If in like manner it were said, The doers of the law shall be honoured, we should only interpret the statement correctly if we supposed that the honour was to accrue to those who were already doers of the law: but when the allegation is, "The doers of the law shall be justified," what else does it mean than that the just shall be justified? for of course the doers of the law are just persons. And thus it amounts to the same thing as if it were said, The doers of the law shall be created,- not those who were so already, but that they may become such; in order that the Jews who were hearers of the law might hereby understand that they wanted the grace of the Justifier, in order to be able to become its doers also. Or else the term "They shall be justified" is used in the sense of, They shall be deemed, or reckoned as just, as it is predicated of a certain man in the Gospel, "But he, willing to justify himself,"²²² - meaning that he wished to be thought and accounted just. In like manner, we attach one meaning to the statement, "God sanctifies His saints," and another to the words, "Sanctified be Thy name; "²²³ for in the former case we suppose the words to mean that He makes those to be saints who were not saints before, and in the latter, that the prayer would have that which is always holy in itself be also regarded as holy by men, - in a word, be feared with a hallowed awe.

Chapter 46.- How the Passage of the Law Agrees with that of the Prophet.

If therefore the apostle, when he mentioned that the Gentiles do by nature the things contained in the law, and have the work of the law written in their hearts,²²⁴ intended those to be understood who believed in Christ, - who do not come to the f