Against Two Letters of the Pelagians (chapters 21.-That Righteousness is Never Perfected in This Life.–27 [X.] - Cyprian's Testimonies Concerning the Imperfection of Our Own Righteousness.)

Against Two Letters of the Pelagians

continued

Chapter 21.-That Righteousness is Never Perfected in This Life.

1 Now, according to this righteousness of God, that is, which we have from God, faith now worketh by love. But it worketh that, in what way man can attain to Him on whom now, not seeing, he believes; and when he shall see Him, then that which was in faith through a glass enigmatically, shall at length be in sight face to face; and then shall be perfected even love itself. Because it is said with excessive folly, that God is loved as much before He is seen, as He will be loved when He is seen. Further, if in this life, as no religious person doubts, the more we love God, so much the more righteous we certainly are, who can doubt that pious and true righteousness will then be perfected when the love of God shall be perfect? Then the law, therefore, shall be fulfilled; so that nothing at all is wanting to it, of which law, according to the apostle, the fulfilling is Love. And thus, when he had said," Not having my own righteousness, which is of the law, but that which is by the faith of Jesus Christ, which is the righteousness from God in faith," he then added, "That I may know Him, and the power of His resurrection, and the fellowship of His sufferings. All these things were not yet full and perfect in the apostle; but, as if he were placed on the way, he was running towards their fulness and perfection.

2 For how had he already perfectly known Christ, who says in another place, "Now I know in part; but then I shall know even as I am known"? And how had he already perfectly known the power of His resurrection, to whom it remained to know it yet more fully by experience at the time of the resurrection of the flesh? And how had he perfectly known already the fellowship of His suffering, if he had not yet experienced for him the suffering of death? Finally, he adds and says, "If in any manner I may attain unto the resurrection of the dead. And then he says, "Not that I have already received or am already perfected. What, then, does he confess that he has not yet received, and in what is he not yet perfected, except that righteousness which is of God, which he desired, not willing to have his own righteousness, which is of the law? For hence he was speaking, and such was the reason for his saying these things in resistance to the enemies of the grace of God, for the bestowal of which Christ was crucified; and of the race of whom are also these.

Chapter 22.-Nature of Human Righteousness and Perfection.

1 For from the place in which he undertook to say these things, he thus began, "Beware of dogs, beware of evil workers, beware of the concision. For we are the circumcision, who serve God in the Spirit,"-or, as some codices have it, "who serve God the Spirit," or "the Spirit of God,"-"and glory in Christ Jesus, and have no confidence in the flesh. Here it is manifest that he is speaking against the Jews, who, observing the law carnally, and going about to establish their own righteousness, were slain by the letter, and not made alive by the Spirit, and gloried in themselves while the apostles and all the children of the promise were glorying in Christ. Then he added, "Although I may have confidence in the flesh. If any one else thinks that he has confidence in the flesh, I more. And enumerating all things which have glory according to the flesh, he ended at that point where he says, "According to the righteousness which is in the law, blameless. And when he had said that he regarded all these things as altogether loss and disadvantage and dung that he might gain Christ, he added the passage which I am treating, "And be found in Him, not having my own righteousness, but that which is by the faith of Christ, which is from God.

2 He confessed that he had not yet received the perfection of this righteousness, which will not be except in that excellent knowledge of Christ, on account of which he said that all things were loss to him; and he confessed, therefore, that he was not yet perfect. "But I follow on," said he, "if I may apprehend that in which I also am apprehended of Christ Jesus. "I may apprehend that in which I also am apprehended," is much the same as, "I may know, even as I also am known. "Brethren," says he, "I count not myself to have apprehended: but one thing, forgetting those things which are behind, and reaching forward to those which are before, I follow on according to the purpose for the reward of the supreme calling of God in Christ Jesus. The order of the words is, "But one thing I follow. Of which one thing the Lord also is well understood to have admonished Martha, where he says, "Martha, Martha,thou art careful and troubled about many things: but one thing is needful. The apostle, wishing to apprehend this as if set in the way, said that he followed on to the reward of the high calling of God in Christ Jesus.

3 For who can delay when he would apprehend that which he declares that he is following, that he shall then have a righteousness equal to the righteousness of the holy angels, none of whom, of course, does any messenger of Satan buffet lest he should be lifted up with the greatness of his revelations? Then, admonishing those who might think themselves already perfect with the fulness of that righteousness, he says, "Let as many of us, therefore, as are perfect, be thus minded. As if he should say, If, according to the capacity of mortal man for the little measure of this life, we are perfect, let us understand that it also belongs to that perfection that we perceive that we are not yet perfected in that angelical righteousness which we shall have in the manifestation of Christ. "And if in anything," he said, "ye be otherwise minded, God shall also reveal even this unto you. How, save to those that are walking and advancing in the way of the faith, until that wandering be finished and they come to the actual vision? Whence following on, he added, "Nevertheless, whereunto we have already attained, let us walk therein. Then he concludes that they should be bewared of, concerning whom this passage treated at its beginning. "Brethren, be imitators of me, and mark them which so walk as ye have our example. For many walk, of whom I have spokenoften, and now tell you even weeping, whose end is destruction," and the rest.

4 These are the very ones of whom, in the beginning, he had said, "Beware of dogs, beware of evil workers," and what follows. Therefore all are enemies of the cross of Christ who, going about to establish their own righteousness, which is of the law,-that is, where only the letter commands, and the Spirit does not fulfil,-are not subject to the law of God. For if they who are of the law be heirs, faith is made an empty thing. "If righteousness is by the law, then Christ has died in vain: then is the offence of the cross done away. And thus those are enemies of the cross of Christ who say that righteousness is by the law, to which it belongs to command, not to assist. But the grace of God through Jesus Christ the Lord in the Holy Spirit helpeth our infirmity.

Chapter 23.-There is No True Righteousness Without the Faith of the Grace of Christ.

1 Wherefore he who lives according to the righteousness which is in the law, without the faith of the grace of Christ, as the apostle declares that he lived blameless, must be accounted to have no true righteousness; not because the law is not true and holy, but because to wish to obey the letter which commands, without the Spirit of God which quickens, as if of the strength of free will, is not true righteousness. But the righteousness according to which the righteous man lives by faith, since man has it from God by the Spirit of grace, is true righteousness. And although this is not undeservedly said to be perfect in some righteous men, according to the capacity of this life, yet it is but little to that great righteousness which the equality of the angels receives. And he who had not yet possessed this, on the one hand, in respect of that which was already in him, said that he was perfect; and in respect of that which was still wanting to him, said that he was imperfect. But manifestly that lower degree of righteousness makes merit, that higher kind becomes reward. Whence he who does not strive after the former does not attain unto the latter. Wherefore, after the resurrection of man, to deny that there will be a fulness of righteousness, and to think that the righteousness in the body of that life will be such as it can be in the body of this death, is singular folly.

2 But it is most true that men do not there begin to fulfil those commands of God which here they have been unwilling to obey. For there will be the fulness of the most perfect righteousness, yet not of men striving after what is commanded, and making gradual endeavours after that fulness; but in the twinkling of an eye, even as shall be that resurrection of the dead itself, because that greatness of perfect righteousness will be given as a reward to those who here have obeyed the commandments, and will not itself be commanded to them as a thing to be accomplished. But I should in such wise say they have done the commandments, that we might remember that to these very commandments belongs the prayer in which the holy children of promise daily say with truth, "Thy will be done," and "Forgive us our debts."

Chapter 24 [VIII.]-There are Three Principal Heads in the Pelagian Heresy.

1 When, then, the Pelagians are pressed with these and such like testimonies and words of truth, not to deny original sin; not to say that the grace of God whereby we are justified is not given freely, but according to our merits; nor to say that in mortal man, however holy and well doing, there is so great righteousness that even after the washing of regeneration, until he finishes this life of his, forgiveness of sins is not necessary to him,-therefore when they are pressed not to make these three assertions, and by their means alienate men who believe them from the grace of the Saviour, and persuade the lifted-up unto pride to go headlong unto the judgment of the devil: they introduce the clouds of other questions in which their impiety-in the sight of men more simpleminded, whether that they are more slow or less instructed in the sacred writings-may be concealed. These are the misty questions of the praise of the creature, of the praise of marriage, of the praise of the law, of the praise of free will, of the praise of the saints; as if any one of our people were in the habit of disparaging those things, and not rather of announcing all things with due praises to the honour of the Creator and Saviour. But even the creature does not desire in such wise to be praised as to be unwilling to be healed.

2 And the more marriage is to be praised, the less is to be attributed to it the shameful concupiscence of the flesh, which is not of the Father, but of the world; and which assuredly marriage found and did not make in men; because, moreover, it is actually in very many without marriage, and if nobody had sinned marriage itself might be without it. And the law, holy and just and good, is neither grace itself, nor is anything rightly done by it without grace; because the law is not given that it may give life, but it was added because of transgression, that it might conclude all persons convicted under sin, and that the promise by faith of Jesus Christ might be given to them that believe. And the free will taken captive does not avail, except for sin; but for righteousness, unless divinely set free and aided, it does not avail. And thus, also, all the saints, whether from that ancient Abel to John the Baptist, or from the apostles themselves up to this time, and henceforth even to the end of the world, are to be praised in the Lord, not in themselves. Because the voice, even of those earlier ones, is, "In the Lord shall my soul be praised. And the voice of the later ones is, "By the grace of God I am what I am. And to all belongs, "That he that glorieth may glory in the Lord.

3 And it is the common confession of all, "If we say that we have no sin, we deceive ourselves, and the truth is not in us."

Chapter 25 [IX.]-He Shows that the Opinion of the Catholics is the Mean Between that of the Manicheans and Pelagians, and Refutes Both.

1 But since, in these five particulars which I have set forth, in which they seek lurking-places, and from which they weave misrepresentations, they are forsaken and convicted by the divine writings, they have thought to deter those whom they could by the hateful name of Manicheans, lest in opposition to their most perverse teachings their ears should be conformed to the truth; because doubtless the Manicheans blasphemously condemn the three former of those five dogmas, saying that neither the human creature, nor marriage, nor the law was ordained by the supreme and true God. But they do not receive what the truth says, that sin took its origin from free will, and that all evil, whether of angel or man, comes from it; because they prefer to believe, in their turning aside from God, that the nature of evil was always evil, and co-eternal with God. They, moreover, attack the holy patriarchs and prophets with as many execrations as they can. This is the way in which the modern heretics think, that by objecting the name of Manicheans, they evade the force of truth. But they do not evade it; because it follows them up, and overturns at once Manicheans and Pelagians. For in that when a man is born there is something good, so far as he is a man, he condemns the Manichean, and praises the Creator; but in so far as he derives original sin, he condemns the Pelagian, and holds a Saviour necessary.

2 For even because that nature is said to be healable, it repels both teachings; because it would not, on the one hand, have need of medicine if it were sound, which is opposed to the Pelagian, nor could it be healed at all if the evil in it were eternal and immutable, which is opposed to the Manichean. Moreover, in that to marriage, which we praise as ordained of God, we do not say that the concupiscence of the flesh is to be attributed, this is both contrary to the Pelagians,who make this concupiscence itself a matter of praise, and contrary to the Manicheans, who attribute it to a foreign and evil nature, when it really is an evil accidental to our nature, not to be separated by the disjunction from God, but to be healed by the mercy of God. Moreover, in that we say that the law, holy and just and good, was given not for the justification of the wicked, but for the conviction of the proud, for the sake of transgressions,-this is, on the one hand, opposed to the Manicheans, in that according to the apostle the law is praised; and on the other opposed to the Pelagians, in that, in accordance with the apostle, no one is justified by the law; and therefore, for the sake of making alive those whom the letter has killed,that is, whom the law, enjoining good, makes guilty by transgressions, the Spirit of grace freelybrings aid.

3 Also in that we say that the will is free in evil, but for doing good it must be made free by God's grace, this is opposed to the Pelagians; but in that we say it originated from that which previously was not evil, this is opposed to the Manicheans. Again, that we honour the holy patriarchs and prophets with praises due to them in God, is in opposition to the Manicheans; but that we say that even to them, however righteous and pleasing to God they might have been, the propitiation of the Lord was necessary, this is in opposition to the Pelagians. The catholic faith, therefore, finds them both, as it does also Other heretics, in opposition to it, and convicts both by the authority of the divine testimonies and by the light of truth.

Chapter 26 [X.]-The Pelagians Still Strive After a Hiding-Place, by Introducing the Needless Question of the Origin of the Soul.

The Pelagians, indeed, add to the clouds which envelop their lurking-places the unnecessary question concerning the origin of the soul, for the purpose of erecting a hiding-place by disturbing manifest things by the obscurity of other matters. For they say "that we guard the continuous propagation of souls with the continuous propagation of sin." And where and when they have read this, either in the addressesor in the writings of those who maintain the catholic faith against this, I do not know; because, although I find something written by catholics on the subject, yet the defence of the truth had not yet been undertaken against those men, neither was there any anxiety to answer them. But this I say, that according to the Holy Scriptures original sin is so manifest, and that this is put away in infants by the laver of regeneration is confirmed by such antiquity and authority of the catholic faith, notorious by such a clear concurrent testimony of the Church, that what is argued by the inquiry or affirmation of anybody concerning the origin of the soul, if it is contrary to this, cannot be true. Wherefore, whoever builds up, either concerning the soul orany other obscure matter, any edifice whence he may destroy this, which is true, best founded, I and best known, whether he is a son or an enemy of the Church, must either be corrected or avoid ed. But let this be the end of this Book, that the things which follow may have another beginning.

Introduction

1 After having set aside in the former books the Calumnies hurled against the Catholics, Augustin here proceeds to open up the snares which lie hidden in the remaining part of the second epistle of the Pelagians, in the five heads of their doctrine-In the praise, to wit, of the creature, the praise of marriage, the praise of the law, the praise of free will, and the praise of the saints; in connection with which heads the Pelagians malignantly boast that they are at issue not more with the Manicheans than with the Catholics. Hence these five points may bring us back to this, that they put forward their threefold error-Namely, the two first, the denial of original sin; the two following, the assertion that grace is given according to merits; the fifth, their statement that the saints had not sinned in this life. Augustin shows that both heresies, that of the Manicheans and that of the Pelagians, are opposed and equally odious to the Catholic faith, whereby we profess, first, that the nature created by a good God was good, but that, nevertheless, it is in need of a saviour because of original sin, which passed into all men from the transgression of the first man: then secondly, that marriage is good, truly instituted by God, but that that concupiscence is evil which was associated with marriage by sin: also thirdly that the law of God is good, but in such wise as only to manifest sin, not to take it away:

2 that fourthly free will is assuredly inherent in the nature of man, but that now, however, it is so enslaved that it does not avail to the doing of righteousness, unless when it shall have been made free by grace: but that fifthly the saints, whether of the old or new testament, were indeed endued with a righteousness, which was true but not perfect, nor so full that they should be free from all sin. In conclusion, he brings forward the testimonies of Cyprian and Ambrose on behalf of the Catholic faith, some concerning original sin, others about the assistance of grace, and the last concerning the imperfection of present righteousness.

Chapter 1 [I.]-The Subterfuges of the Pelagians are Five.

After the matters which I have considered, and to which I have answered, they repeat the same things as those contained in the letter which I have refuted, but in a different manner. For before, they put them forward as objecting to us things which we think as it were falsely; but afterwards, as explaining what they themselves think, they have presented the same things from the opposite side, adding two certain points which they had not mentioned-that is, "that they say that baptism is necessary for all ages," and "that by Adam death passed upon us, not sins," which things must also themselves be considered in their own place. Hence, because in the former Book which I have just finished I said that they alleged hindrances of five matters in which lurk their dogmas hostile to God's grace and to the catholic faith,-the praise, to wit, of the creature, the praise of marriage, the praise of the law, the praise of free will, the praise of the saints,-I think it is more convenient to make a general discrimination of all that they maintain, the contrary of which they object to us, and to show which of those things pertain to any of those five, that so my answer may be by that very distinction clearer and briefer.

Chapter 2 [II.] - the Praise of the Creature.

1 They accomplish the praise of the creature, inasmuch as it pertains to the human race of which the question now is, in these statements: "That God is the Maker of all those that are born, and that the sons of men are God's work; and that all sin descends not from nature, but from the will." With this praise of the creature they connect, "that they say that baptism is necessary for every age, so that," namely, "the creature itself may be adopted among the children of God; not because it derives anything from its parents which must be purified in the laver of regeneration." To this praise they add also, "that they say that Christ the Lord was sprinkled with no stain of sin as far as pertains to His infancy;" because they assert that His flesh was most pure from all contagion of sin, not by His own excellence and singular grace, but by His fellowship with the nature which is shared by all infants. It also belongs to this that they introduce the question "of the origin of the soul," thus endeavouring to make all the souls of infants equal to the soul of Christ, maintaining that they likewise are sprinkled with no stain of sin. On this account, also, they say, "that nothing of evil passed from Adam upon the rest of humanity except death, which," they say, "is not always an evil, since to the martyrs, for instance, it is for the sake of rewards; and it is not the dissolution of the bodies, which in every kind of then shall be raised up, that can make death to be called either good or evil, but the diversity of merits which arises from human liberty." These things they write in this letter concerning the praise of the creature.

2 They praise marriage truly according to the Scriptures, "because the Lord saith in the gospel, He who made men from the beginning made them male and female, and said, Increase and multiply, and replenish the earth." Althoughthis is not written in that passage of the gospel,yet it is written in the law. They add, moreover," What therefore God hath joined together, let not man put asunder." And these we acknowledge to be gospel words. In the praise of the law they say, "that the old law was, according to the apostle, holy and just and good; that on those who keep its commandments, and live righteously by faith, such as the prophets and patriarchs, and all the saints, life eternal could be conferred." In the praise of free will they say, "that free will has not perished, since the Lord says by the prophets, `If ye be willing and will hear me, ye shall eat the good things of the land: if ye are unwilling, and will not hear, the sword shall devour you.' And thus, also, it is that grace assists the good purpose of any person, but yet does not infuse a desire of virtue into the reluctant heart, because there is no acceptance of persons with God."

3 In the praise of the saints they conceal themselves, saying "that baptism perfectly renews men, inasmuch as the apostle is a witness whotestifies that, by the washing of water, the Church is made out of the heathen holy and spotless; that the Holy Spirit also assisted pious souls in ancient times, even as the prophet says to God, 'Thy good Spirit shall lead me into the right way;' that all the prophets, moreover, and apostles or saints, as well of the New as of the Old Testament, to whom God gives witness, were righteous, not in comparison with the wicked, but by the rule of virtue; and that in future time there is a reward as well of good works as of evil. But that no one can then perform the commandment which here he may have contemned, because the apostle said, `We must be manifested before the judgment-seat of Christ, that every one may receive the things belonging to the body, according to what he has done, whether good or evil.'"

4 In all these points, whatever they say of the praise of the creature and of marriage, they endeavour to bring us hack to this,-that there is no original sin; whatever of the praise of law and of free will, to this, that grace does not assist without merit, and that thus grace is no more grace; whatever of the praise of the saints, to this, that mortal life in the saints appears not to have sin, and that it is not necessary for them to pray God for the remitting of their debts.

Chapter 3 [III.] - the Catholics Praise Nature, Marriage, Law, Free Will, and the Saints, in Such Wise as to Condemn as Well Pelagians as Manicheans.

1 Let every one who, with a catholic mind, shudders at these impious and damnable doctrines, in this tripartite division, shun the lurkingplaces and snares of this fivefold error, and be so careful between one and another as in such wise to decline from the Manicheans as not to incline to the Pelagians; and again, so to separate himself from the Pelagians as not to associate himself with the Manicheans; or, if he should already be taken hold of in one or the other bondage, that he should not so pluck himself out of the hands of either as to rush into those of the other. Because they seem to be contrary to one another; since the Manicheans manifest themselves by vituperating these five points, and the Pelagians conceal themselves by praising them. Wherefore he condemns and shuns both, whoever he may be, who according to the rule of the catholic faith so glorifies the Creator in men, that are born of the good creature of flesh and soul (for this the Manichean will not have), as that he yet confesses that on account of the corruption which has passed over into them by the sin of the first man, even infants need a Saviour (for this the Pelagian will not have). He who so distinguishes the evil of shameful concupiscence from the blessing of marriage, as neither, like the Manicheans, to reproach the source of our birth, nor, like the Pelagians, to praise the source of our disorder.

2 He who so maintains the law to have been given holy and just and good through Moses by a holy and just and good God (which Manicheus, in opposition to the apostle, denies), as to say that it both shows forth sin and yet does not take it away, and commands righteousness which yet it does not give (which, again, in opposition to the apostle, Pelagius denies). He who so asserts free will as to say that the evil of both angel and man began, not from I know not what nature always evil, which is no nature, but from the will itself, which overturns Manichean heresy, and nevertheless that even thus the captive will cannot breathe into a wholesome liberty save by God's grace, which overturns the Pelagian heresy. He who so praises in God the holy men of God, not only after Christ manifested in the flesh and subsequently, but even those of the former times, whom the Manicheans dare to blaspheme, as yet to believe their own confessions concerning themselves, more than the lies of the Pelagians. For the word of the saints is, "If we should say that we have no sin, we deceive ourselves, and the truth is not in us."

Chapter 4 [IV.] - Pelagians and Manicheans on the Praise of the Creature.

1 These things being so, what advantage is it to new heretics, enemies of the cross of Christ and opposers of divine grace, that they seem sound from the error of the Manicheans, if they are dying by another pestilence of their own? What advantage is it to them, that in the praise of the creature they say "that the good God is the maker of those that are born, by whom all things were made, and that the children of men are His work," whom the Manicheans say are the work of the prince of darkness; when between them both, or among them both, God's creation, which is in infants, is perishing? For both of them refuse to have it delivered by Christ's flesh and blood,-the one, because they destroy that very flesh and blood, as if He did not take upon Him these at all in man or of man; and the other, because they assert that there is no evil in infants from which they should be delivered by the sacrament of this flesh and blood. Between them lies the human creature in infants, with a good origination, with a corrupted propagation, confessing for its goods a most excellent Creator, seeking for its evils a most merciful Redeemer, having the Manicheans as disparagers of its benefits, having the Pelagians as deniers of its evils, and both as persecutors.

2 And although in infancy there is no power to speak, yet with its silent look and its hidden weakness it addresses the impious vanity of both, saying to the one, "Believe that I am created by Him who creates good things; and saying to the other, "Suffer me to be healed by Him who created me. The Manicheans say, "There is nothing of this infant save the good soul to be delivered; the rest," which belongs not to the good God, but to tile prince of darkness, "is to be rejected."' The Pelagians say, "Certainly there is nothing of this infant to be delivered, because we have shown the whole to be safe. Both lie; but now the accuser of the flesh alone is more bearable than the praiser, who is convicted of cruelty against the whole. But neither does tile Manichean help the human soul by blaspheming God, the Author of the entire man; nor does the Pelagian permit the divine grace to come to the help of human infancy by denying original sin. Therefore it is by the catholic faith that God has mercy, seeing that by condemning both mischievous doctrines it comes to the help of the infant for salvation. It says to the Manicheans, "Hear the apostle crying, 'Know ye not that your body is the temple of the Holy Ghost in you?' anti believe that the good God is the Creator of bodies, because the temple of the Holy Ghost cannot be the work of the prince of darkness.

3 It says to the Pelagians, "The infant that you look upon 'was conceived in iniquity, and in sin its mother nourished it in the womb.' Why, as if in defending it as free from all mischief, do you not permit it to be delivered by mercy? No one is pure from uncleanness, not even the infant whose life is of one day upon the earth. Allow the wretched creatures to receive remission of sins, through Him who alone neither as small nor great could have any sin."

Chapter 5. - What is the Special Advantage in the Pelagian Opinions?

What advantage, then, is it to them that they say "that all sin descends not from nature, but from the will," and resist by the truth of this judgment the Manicheans, who say that evil nature is the cause of sin; when by being unwilling to admit original sin although itself also descends from the will of the first man, they make infants to depart in guilt from the body? What advantage is it to them "that they confess that baptism is necessary for all ages," while the Manicheans say that it is superfluous for every age, while they say that in infants it is false so far as it pertains to the forgiveness of sins? What advantage is it to them that they maintain "the flesh of Christ" (which the Manicheans contend was either no flesh at all, or a feigned flesh) to have been not only the true flesh, but also "that the soul itself was stained by no spot of sin," when other infants are by them so put on the same level with His infancy, with not unequal purity, as that both that flesh does not appear to keep its own holiness in comparison with these, and these obtain no salvation from that?

Chapter 6. - Not Death Alone, But Sin Also Has Passed into Us by Means of Adam.

1 In that particular, indeed, wherein they say "that death passed to us by Adam, not sins," they have not the Manicheans as their adversaries: since they, too, deny that original sin from the first man, at first of pure and upright body and spirit, and afterwards depraved by free will, subsequently passed and passes as sin into all with death; but they say that the flesh was evil from the beginning, and was created by an evil spirit and along with an evil spirit; but that a good soul-a portion, to wit, of God-for the deserts of its defilement by food and drink, in which it was before bound up, came into man, and thus by means of copulation was bound in the chain of the flesh. And thus the Manicheans agree with the Pelagians that it was not the guilt of the first man that passed into the human race-neither by the flesh, which they say was never good; nor by the soul, which they assert comes into the flesh of man with the merits of its own defilements with which it was polluted before the flesh. But how do the Pelagians say "that only death passed upon us by Adam's means"? For if we die because he died, but he died because be sinned, they say that the punishment passed without the guilt, and that innocent infants are punished with an unjust penalty by deriving death without the deserts of death.

2 This, the catholic faith has known of the one and only mediator between God and man, the man Christ Jesus, who condescended to undergo death-that is, the penalty of sin-without sin, for us. As He alone became the Son of man, in order that we might become through Him sons of God, so He alone, on our behalf, undertook punishment without ill deservings, that we through Him might obtain grace without good deservings. Because as to us nothing good was due so to Him nothing bad was clue. Therefore, commending His love to them to whom He was about to give undeserved life, He was willing to suffer for them an undeserved death. This special prerogative of the Mediator the Pelagians endeavour to make void, so that this should no longer be special in the Lord, if Adam in such wise suffered a death due to him on account of his guilt, as that infants, drawing from him no guilt, should suffer undeserved death. For although very much good is conferred on the good by means of death, whence some have filly argued even "of the benefit of death; yet from this what can be declared except the mercy of God, since the punishment of sin is converted into beneficent uses?

Chapter 7. - What is the Meaning of "In Whom All Have Sinned"?

1 But these speak thus who wish to wrest men from the apostle's words into their own thought. For where the apostle says, "By one man sin entered into the world, and death by sin, and so passed upon all men," they will have it there understood not that "sin" passed over, but "death. What, then, is the meaning of what follows, "Whereto all have sinned"? For either the apostle says that in that "one man" all have sinned of whom he had said, "By one man sin entered into the world," or else in that "sin," or certainly in "death. For it need not disturb us that he said not "in which" [using the feminine form of the pronoun],but "in whom" [using the masculine] all have sinned; since "death" in the Greek language is of the masculine gender. Let them, then, choose which they will,-for either in that "man" all have sinned, and it is so said because when he sinned all were in him; or in that "sin" all have sinned, because that was the doing of all in general which all those who were born would have to derive; or it remains for them to say that in that "death" all sinned. But in what way this can be understood, I do not clearly see. For all die in the sin; they do not sin in the death; for when sin precedes, death follows -not when death precedes, sin follows.

2 Because sin is the sting of death-that is, the sting by whose stroke death occurs, not the sting with which death strikes. Just as poison, if it is drunk, is called the cup of death, because by that cup death is caused, not because the cup is caused by the death, or is given by death. But if "sin" cannot be understood by those words of the apostle as being that "wherein all have sinned," because in Greek, from which the Epistle is translated, "sin" is expressed in the feminine gender, it remains that all men are understood to have sinned in that first "man," because all men were in him when he sinned; and from him sin is derived by birth, and is not remitted save by being born again. For thus also the sainted Hilary understood what is written, "wherein all have sinned; for he says, "wherein," that is, in Adam, "all have sinned. Then he adds, "It is manifest that all have sinned in Adam, as it were in the mass; for he himself was corrupted by sin, and all whom he begot were born under sin. When he wrote this, Hilary, without any ambiguity, indicated how we should understand the words, "wherein all have sinned."

Chapter 8. -Death Passed Upon All by Sin.

1 But on account of what does the same apostle say, that we are reconciled to God by Christ, except on account of what we had become enemies? And what is this but sin? Whence also the prophet says, "Your sins separate between you and God. On account of this separation, therefore, tile Mediator was sent, that He might take away tile sin of the world, by which we were separated as enemies, and that we, being reconciled, might be made from energies children. About this, certainly, tile apostle was speaking; hence it happened that he interposed what he says, "That sin entered by one man. For these are his former words. He says, "But God commendeth His love towards us in that, while we were yet sinners, Christ died for us. Much more, then, being now justified in His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by tile death of His Son, much more, being reconciled, we shall be saved in His life. And not only so, but glorying also in God through Jesus Christ our Lord, by whom also we have now received reconciliation. Then he subjoins, "Therefore, as by one man sin entered into this world, and death by sin, and so passed upon all men, for in him all have sinned. Why do the Pelagians evade this matter?

2 If reconciliation through Christ is necessary to all men, on all men has passed sin by which we have become enemies, in order that we should have need of reconciliation. This reconciliation is in the laver of regeneration and in the flesh and blood of Christ, without which not even infants can have life in themselves. For as there was one man for death on account of sin, so there is one man for life on account of righteousness; because "as in Adam all die, so also in Christ shall all be made alive; and "as by the sin of one upon all men to condemnation, so also by the righteousness of one upon all men unto justification of life. Who is there that has turned a deaf ear to these apostolical words with such hardiness of wicked impiety, as, having heard them, to contend that death passed upon us through Adam without sin, unless, indeed, they are opposers of the grace of God and enemies of the cross of Christ?-whose end is destruction if they continue in this obstinacy. But let it suffice to have said thus much for the sake of that serpentine subtlety of theirs, by which they wish to corrupt simple minds, and to turn them away from the simplicity of the faith, as if by the praise of the creature.

Chapter 9 [V.] - of the Praise of Marriage.

But further, concerning the praise of marriage, what advantage is it to them that, in opposition to the Manicheans, who assign marriage not to the true and good God, but to the prince of darkness, these men resist the words of true piety, and say, "That the Lord speaks in the gospel, saying, Who from the beginning made them male and female, and said, Increase anti multiply and replenish the earth. What therefore God hath joined together, let not man put asunder"? What does this profit them, by means of the truth to seduce to a falsehood? For they say this in order that infants may be thought to be born free from all fault, and thus that there is no need of their being reconciled to God through Christ, since they have no original sin, on account of which reconciliation is necessary to all by means of one who came into the world without sin, just as tile enmities of all were caused by means of one through whom sin entered into the world. And this is believed by catholics for the sake of the salvation of tile nature of men, without detracting from the praise of marriage; because the praise of marriage is a righteous intercourse of the sexes, not a wicked defence of vices. And thus, when, by their praise of marriage, these persons wish to draw over men from the Manicheans to themselves, they desire merely to change their disease, not to heal it.

Chapter 10.-Of the Praise of the Law.

1 Once more, in the praise of the law, what advantage is it to them that, in opposition to the Manicheans, they say the truth when they wish to bring men from that view to this which they hold falsely against the catholics? For they say, "We confess that even the old law, according to the apostle, is holy and just and good, and that this could confer eternal life on those that kept its commandments, and lived righteously by faith, like the prophets and patriarchs, and all the saints. By which words, very craftily expressed, they praise the law in opposition to grace; for certainly that law, although just and holy and good, could not confer eternal life on all those men of God, but the faith which is in Christ. For this faith worketh by love, not according to the letter which killeth, but according to the Spirit which maketh alive, to which grace of God the law, as it were a schoolmaster, leads by deterring from transgression, that so that might be conferred upon man which it could not itself confer. For to those words of theirs in which they say "that the law was able to confer eternal life on the prophets and patriarchs, and all saints who kept its commandments," the apostle replies, "If righteousness be by the law, then has Christ died in vain. "If the inheritance be by the law, then is it no more of promise.

2 "If they which are of the law be heirs, faith is made void, and the promise is made of none effect. "But that no man is justified by the law in the sight of God, is evident: for, The just by faith liveth. "But the law is not of faith: but The man that doeth them shall live in them. Which testimony, quoted by the apostle from the law, is understood in respect of temporal life, in respect of the fear of losing which, men were in the habit of doing the works of the law, not of faith; because the transgressors of the law were commanded by the same law to be put to death by the people. Or, if it must be understood more highly, that "He who doeth these things shall live in them" was written in reference to eternal life; the power of the law is so expressed that the weakness of man in himself, itself failing to do what the law commands, might seek help from the grace of God rather of faith, seeing that by His mercy even faith itself is bestowed. Because faith is thus possessed, according as God has given to every one the measure of faith.

3 For if men have it not of themselves, but men receive the Spirit of power and of love and of continence, whence that very same teacher of the Gentiles says, "For we have not received the spirit of fear, but of power, and of love, and of continence," -assuredly also the Spirit of faith is received, of which he says, "Having also the same Spirit of faith. Truly, then, says the law, "He who doeth these things shall live in them. But in order to do these things, and live in them, there is necessary not law which ordains this, but faith which obtains this. Which faith, however, that it may deserve to receive these things, is itself given freely.

Chapter 11. - the Pelagians Understand that the Law Itself is God's Grace.

1 But those enemies of grace never endeavour to lay more secret snares for more vehement opposition to that same grace than when they praise the law, which, without doubt, is worthy to be praised. Because, by their different modes of speaking, and by variety of words in all their arguments, they wish the law to be understood as "grace"-that, to wit, we may have from the Lord God the help of knowledge, whereby we may know those things which have to be done,-not the inspiration of love, that, when known, we may do them with a holy love, which is properly grace. For the knowledge of the law without love puffeth up, does not edify, according to the same apostle, who most openly says, "Knowledge puffeth up, but love edifieth. Which saying is like to that in which it is said, "The letter killeth, the spirit maketh alive. For "Knowledge puffeth up," corresponds to "The letter kiIleth: and, "Love edifieth," to "The spirit maketh alive; because "the love of God is shed abroad in our hearts by the Holy Spirit who is given unto us. Therefore the knowledge of the law makes a proud transgressor; but, by the gift of charity, he delights to be a doer of the law. We do not then make void the law through faith, but we establish the law, which by terrifying leads to faith.

2 Thus certainly the law worketh wrath, that the mercy of God may bestow grace on thesinner, frightened and turned to the fulfilment of the righteousness of the law through Jesus Christ our Lord, who is that wisdom of God of which it is written, "She carries law and mercy on her tongue," -law whereby she frightens, mercy by which she may help, -law by His servant, mercy by Himself,-the law, as it were, in the staff which Elisha sent to raise up the son of the widow, and it failed to raise him up, "For if a law had been given which could have given life, righteousness would altogether have been by the law," but mercy, as it were, in Elisha himself, who, wearing the figure of Christ, by giving life to the dead was joined in the signification of the great sacrament, as it were, of the New Testament.

Chapter 12 [VI.] - of the Praise of Free Will.

Moreover, that, in opposition to the Manicheans, they praise free will, making use of the prophetic testimony, "If ye shall be willing and will hear me, ye shall eat what is good in the land; but if ye shall be unwilling and will not hear me, the sword shall consume you:" what advantage is this to them, when, indeed, it is not so much against the Manicheans that they are maintaining, as against the catholics that they are extolling, free will? For they wish what is said, "If ye be willing and will hear me," to be so understood, as if in the preceding will itself were the merit of the grace that follows; and thus grace were no more grace, seeing that it is not free when it is rendered as a debt. But if they should so understand what is written, "If ye be willing," as to confess that He prepares even that good will itself of whom it is written, "The will is prepared by the Lord," they would use this testimony as catholics, and not only would overcome the ancient heresy of the Manicheans, but would not found the new one of the Pelagians.

Chapter 13. - God's Purposes are Effects of Grace.

What does it profit them, that in the praise of that same free will "they say that grace assists the good purpose of every one"? This would be received without scruple as being said in a catholic spirit, if they did not attribute merit to the good purpose, to which merit now a wage is paid of debt, not according to grace, but would understand and confess that even that very good purpose, which the grace which follows assists could not have been in the man if grace had not preceded it. For how is there a good purpose in a man without the mercy of God first, since it is that very good will which is prepared by the Lord? But when they had said this, "that grace also assists every one's good purpose," and presently added, "yet does not infuse the love of virtue into a resisting heart," it might be fitly understood, if it were not said by those whose meaning is known. For, for the resisting heart a hearing for the divine call is first procured by the grace of God itself, and then in that heart, now no more resisting, the desire of virtue is kindled. Nevertheless, in all things which any one does according to God, His mercy precedes him. And this they will not have, because they choose to be not catholics, but Pelagians. For it much delights a proud impiety, that even that which a man is forced to confess to be given by the Lord should seem to be not bestowed on himself, but repaid; so that, to wit, the children of perdition, not of the promise, may be thought themselves to have made themselves good, and God to have repaid to those who are now good, having been made so by themselves, the reward due for that their work.

Chapter 14. - the Testimonies of Scripture in Favour of Grace.

1 For that very pride has so stopped the ears of their heart that they do not hear, "For what hast thou that thou hast not received? They do not hear, "Without me ye can do nothing; they do not hear, "Love is of God; they do not hear, "God hath dealt the measure of faith; they do not hear, "The Spirit breatheth where it will," and, "They who are led by the Spirit of God, they are the sons of God; they do not hear, "No one can come unto me, unless it were given him of my Father; they do not hear what Esdras writes, "Blessed is the Lord of our fathers, who hath put into the heart of the king to glorify His house which is in Jerusalem; they do not hear what the Lord says by Jeremiah, "And I will put my fear into their heart, that they depart not from me; and I will visit them to make them good; and specially that word by Ezekiel the prophet, where God fully shows that He is induced by no good deservings of men to make them good, that is, obedient to His commands, but rather that He repays to them good for evil, by doing this for His own sake, and not for theirs. For He says, "These things saith the Lord God: I do not this for your sakes, O house of Israel, but for mine own holy name's sake, which has been profaned among the nations, whither ye have gone in there;

2 and I will sanctify my great name, which has been profaned among the nations, and which ye have profaned in the midst of them; and the nations shall know that I am the Lord, saith Adonai the Lord, when I shall be sanctified among you before their eyes. And I will take you from among the nations, and gather you together out of all lands, and will bring you into your own land. And I will sprinkle upon you clean water, and ye shall be cleansed from all your filthiness, and I will cleanse you. And I will give unto you a new heart, and a new spirit will I put within you: and the stony heart shall be taken away out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and will cause you to walk in my righteousness, and to observe my judgments, and do them. And after a few words, by the same prophet He says, "Not for your sakes do I do this, saith the Lord God; it shall be known unto you: be ye confounded and blush for your ways, O house of Israel. These things saith the Lord God: In the day in which I shall cleanse you from all your iniquities, and shall ordain cities, and the wilderness shall be built, and the desolated land shall be tilled, whereas it was desolated before the eyes of every passer by.

3 And they shall say, This land that was desolated has become as a garden of pleasure; and the wasted and desolated and ruined cities have settled down fortified. And whatever nations have been left round about you shall know that I the Lord have built the ruined places, I have planted the desolated places: I the Lord have spoken, and have done it. Thus saith the Lord: I will yet for this inquire of the house of Israel, that I may do it for them; I will multiply them men like sheep, as holy sheep, as the sheep of Jerusalem in the days of her feast; so shall be those desolated cities full of men as sheep: and they shall know that I am the Lord."

Chapter 15.-From Such Scriptures Grace is Proved to Be Gratuitous and Effectual

1 What remained to the carrion skin whence it might be puffed up, and could disdain when it glories to glory in the Lord? What remained to it, when whatsoever it shall have said that it has done in such a way that after that preceding merit of man had originated from man, God should subsequently do that of which the man is deserving,-it shall be answered, it shall be exclaimed against, it shall be contradicted, "I do it; but for my own holy name's sake; not for your sakes, do I do it, saith the Lord God"? Nothing so overturns the Pelagians when they say that the grace of God is given in respect of our merits. Which, indeed, Pelagius himself condemned, and if not by correcting it, yet by being afraid of the Eastern judges. Nothing so overturns tile presumption of men who say, "We do it, that we may deserve those things with which God may do it. It is not Pelagius that answers you, but the Lord Himself, "I do it and not for your sakes, but for my own holy name's sake. For what good can ye do out of a heart which is not good? But that you may have a good heart, He says, "I will give you a new heart, and I will put a new Spirit within you. Can you say, We will first walk in His righteousness, and will observe His judgment, and will do so that we may be worthy, such as He should give His grace to?

2 But what good would ye evil men do, and how should you do those good things, unless you were yourselves good? But who causes that men should be good save Him who said, "And I will visit them to make them good"? and who said "I will put my Spirit within you, and will cause you to walk in my righteousness, and to observe my judgments, and do them"? Are ye thus not yet, awake? Do ye not yet hear, "I will cause you to walk, I will make you to observe," lastly, "I, win make you to do"? What l are you still l puffing yourselves up? We indeed walk, it is true; we observe; we do; but He makes us to walk, to observe, to do. This is the grace of God making us good; this is His mercy preventing us. What do waste and desolated and dug-up places deserve, which yet shall be built and tilled and fortified? Are these things for the merits of their wasteness, their desolation, their uprooting? Far from it. For such things as these are evil deservings, while those gifts are good. Therefore good things are given for evil ones-gratuitous, therefore; not of debt, and therefore grace. "I," saith the Lord: "I, the Lord. Does not such a word as that restrain you, O human pride, when you say, I do such things as to deserve from the Lord to be built and planted? Do you not hear, "I do it not on your account;

3 I the Lord have built up the destroyed cities, and I have planted the desolated lands; I the Lord have spoken, and I have done it, yet not for your sakes, but for my own holy name's sake"? Who multiplies men sheep, as holy sheep, as the sheep of Jerusalem? Who causes those desolated cities to be full of men as sheep, save He who goes on, and says, "And they shall know that I am the Lord"? But with what men as sheep does He fill the cities as He promised? those which He finds, or those which He makes? Let us interrogate the Psalm; lo, it answers; let us hear: "O come, let us worship and fall down before Him: and let us weep before the Lord who made us; because He is our God, and we are the people of His pasture, and the sheep of His hand. He therefore makes the sheep, with which He may fill the desolated cities. What wonder, when, indeed, to that single sheep, that is, the Church whose members are all the human sheep, it is said, "Because I am the Lord who make thee"? What do you pretend to me of free will, which will not be free to do righteousness, unless you should be a sheep? He then who makes men His sheep, He frees the wills of men for the obedience of piety.

Chapter 16.-Why God Makes of Some Sheep, Others Not.

1 But wherefore does God make these men sheep, and those not, since with Him there is no acceptance of persons? This is the very question which the blessed apostle thus answers to those who propose it with more curiosity than propriety, "O man, who art thou that repliest against God? Does the thing formed say to him that formed it, Wherefore hast thou made me thus? This is the very question which belongs to that depth desiring to look into which the same apostle was in a certain measure terrified, and exclaimed, "Oh the depth of the riches of the wisdom and the knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who has known the mind of the Lord? or who has been His counsellor? Or who has first given to Him, that it should be recompensed to Him again? Because of Him, and through Him, and in Him, are all things: to Him be glory for ages of ages. Let them not, then, dare to pry into that unsearchable question who defend merit before grace, and therefore even against grace, and wish first to give unto God, that it may be given to them again,-first, of course, to give something of free will, that grace may be given them again as a reward; and let them wisely understand or faithfully believe that even what they think that they have first given, they have received from Him, from whom are all things, by whom are all things, in whom are all things.

2 But why this man should receive, and that should not receive, when neither of them deserves to receive, and whichever of them receives, receives undeserv-ingly,-let them measure their own strength, and not search into things too strong for them. Let it suffice them to know that there is no un-righteousness with God. For when the apostle could find no merits for which Jacob should take precedence of his twin-brother with God, he said, "What, then, shall we say? Is there unrighteousness with God? Away with the thought! For He says to Moses, I will have mercy on whom I will have mercy, and I will show compassion on whom I will show compassion. Therefore it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Let, therefore, His free compassion be grateful to us, even although this profound question be still unsolved; which, nevertheless, is so far solved as the same apostle solves it, saying, "But if God, willing to show His wrath, and to demonstrate His power, endured in much patience the vessels of wrath which are fitted to destruction; and that He might make known the riches of His glory on the vessels of mercy, which He has prepared for glory. Certainly wrath is not repaid unless it is due, lest there be unrighteousness with God; but mercy, even when it is bestowed, and not due, is not unrighteousness with God.

3 And hence, let the vessels of mercy understand how freely mercy is afforded to them, because to the vessels of wrath with whom they have common cause and measure of perdition, is repaid wrath, righteous and due. This is now enough in opposition to those who, by freedom of will, desire to destroy the liberality of grace.

Chapter 17 [VII.]-Of the Praise of the Saints.

In that, indeed, in the praise of the saints, they will not drive us with the zeal of that publican to hunger and thirst after righteousness, but with the vanity of the Pharisees, as it were, to overflow with sufficiency and fulness; what does it profit them that-in opposition to the Manicheans, who do away with baptism-they say "that men are perfectly renewed by baptism," and apply the apostle's testimony for this,-"who testifies that, by the washing of water, the Church is made holy and spotless from the Gentiles," -when, with a proud and perverse meaning, they put forth their arguments in opposition to the prayers of the Church itself. For they say this in order that the Church may be believed after holy baptism-in which is accomplished the forgiveness of all sins-to have no further sin; when, in opposition to them, from the rising of the sun even to its setting, in all its members it cries to God, "Forgive us our debts." But if they are interrogated regarding themselves in this matter, they find not what to answer. For if they should say that they have no sin, John answers them, that they deceive themselves, and the truth is not in them. But if they confess their sins, since they wish themselves to be members of Christ's body, how will that body, that is, the Church, be even in this time perfectly, as they think, without spot or wrinkle, if its members without falsehood confess themselves to have sins? Wherefore in baptism all sins are forgiven, and, by that very washing of water in the word, the Church is set forth in Christ without spot or wrinkle; and unless it were baptized, it would fruitlessly say, "Forgive us our debts," until it be brought to glory, when there is in it absolutely no spot or wrinkle.

Chapter 18.-The Opinion of the Saints Themselves About Themselves.

It is to be confessed that "the Holy Spirit, even in the old times," not only "aided good dispositions," which even they allow, but that it even made them good, which they will not have. "That all, also, of the prophets and apostles or saints, both evangelical and ancient, to whom God gives His witness, were righteous, not in comparison with the wicked, but by the rule of virtue," is not doubtful. And this is opposed to the Manicheans, who blaspheme the patriarchs and prophets; but what is opposed to the Pelagians is, that all of these, when interrogated concerning themselves while they lived in the body, with one most accordant voice would answer, "If we should say that we have no sin, we deceive ourselves, and the truth is not in us." "But in the future time," it is not to be denied "that there will be a reward as well of good works as of evil, and that no one will be commanded to do the commandments there which here he has contemned," but that a sufficiency of perfect righteousness where sin cannot be, a righteousness which is here hungered and thirsted after by the saints, is here hoped for in precept, is there received as a reward, on the entreaty of alms and prayers; so that what here may have been wanting in fulfilment of the commandments may become unpunished for the forgiveness of sin.

Chapter 19.-The Craftof the Pelagians.

And if these things be so, let the Pelagians cease by their most insidious praises of these five things-that is, the praise of the creature, the praise of marriage, the praise of the law, the praise of free will, the praise of the saints-from feigning that they desire to pluck men, as it were, from the little snares of the Manicheans, in order that they may entangle them in their own nets-that is, that they may deny original sin; may begrudge to infants the aid of Christ the physician; may say that the grace of God is given according to our merits, and thus that grace is no more grace; and may say that the saints in this life had not sin, and thus make the prayer of none effect which He gave to the saints who had no sin, and by which all sin is pardoned to the saints that pray unto Him. To these three evil doctrines, they by their deceitful praise of these five good things seduce careless and unlearned men. Concerning all which things, I think I have sufficiently censured their most cruel and wicked and proud vanity.

Chapter 20 [VIII.]-The Testimonies of the Ancients Against the Pelagians.

But since they say "that their enemies have taken up our words for hatred of the truth," and complained that "throughout nearly the whole of the West a dogma not less foolish than impious is taken up, and from simple bishops sitting in their places without a Synodal congregation a subscription is extorted to confirm this dogma,"-although the Church of Christ, both Western and Eastern shuddered at the profane novelties of their words-I think it belongs to my care not only to avail myself of the sacred canonical Scriptures as witnesses against them, which I have already sufficiently done, but, moreover, to bring forward some proofs from the writings of the holy men who before us have treated upon those Scriptures with the most widespread reputation and great glory. Not that I would put the authority of any controversialist on a level with the canonical books, as if there were nothing which is better or more truly thought by one catholic than by another who likewise is a catholic; but that those may be admonished who think that these men say anything as it used to be said,before their empty talk on these subjects, by catholic teachers following the divine oracles, and may know that the true and anciently established catholic faith is by us defended against the receding presumption and mischief of the Pelagian heretics.

Chapter 21.-Pelagius, in Imitation of Cyprian, Wrote a Book of Testimonies.

1 Even that heresiarch of these men, Pelagius himself, mentions with the honour that is certainly due to him, the most blessed Cyprian, most glorious with even the crown of martyrdom, not only in the African and the Western, but also in the Eastern Churches, well known by the report of fame, and by the diffusion far and wide of his writings,-when, writing a book of testimonies, he asserts that he is imitating him, saying that "he was doing to Romanus what Cypria had done to Quirinus. Let us, then, see what Cyprian thought concerning original sin, which entered by one man into the world. In the epistle on "Works and Alms" he thus speaks "When the Lord at His advent had cured these wounds which Adam had introduced, and had healed the old poisons of the serpent, He gave a law to the sound man, and bade him sin no more, lest a worse thing should happen to him if he sinned. We had been limited and shut up into a narrow space by the commandment of innocence; nor would the infirmity and weakness of human frailty have any resource unless the divine mercy coming once more in aid should open some way of securing salvation by pointing out works of justice and mercy, so that by alms-giving we may wash away whatever foulness we subsequently contract. By this testimony this witness refutes two falsehoods of theirs,-the one, wherein they say that the human race draws no sin from Adam which needs cure and healing through Christ;

2 the other, in which they say that the saints have no sin after baptism. Again, in the same epistle he says, "Let each one place before his eyes the devil with his servants,-that is, with the people of perdition and death,-as springing forth into the midst and provoking the people of Christ,-Himself being present and judging,-with the trial of comparison in these words: `I, on behalf of those whom thou seest with me, neither received buffets, nor bore scourgings, nor endured the cross, nor shed my blood, nor redeemed my family at the price of my suffering and blood; but neither do I promise them a celestial kingdom, nor do I recall them to Paradise, having again restored to them immortality.'" Let the Pelagians answer and say when we could have been in the immortality of Paradise, and how we could have been expelled thence so as to be recalled thither by the grace of Christ. And, although they may be unable to find what they can answer in this case on behalf of their own perversity, let them observe in what manner Cyprian understood what the apostle says, "In whom all have sinned. And let not the Pelagian heretics, freed from theold Manichean heretics, dare to suggest any calumny against a catholic, lest they should be convicted of doing so wicked a wrong even to the ancient martyr Cyprian.

Chapter 22.-Further References to Cyprian.

1 For he says also this in the epistle whose title is inscribed, "On the Mortality: "The kingdom of God, beloved brethren, is beginning to be at hand; the reward of life, and the rejoicing of eternal salvation and perpetual gladness, and the possession formerly lost of Paradise, are now coming with the passing away of the world. This again, in the same epistle, he says: "Let us greet the day which assigns each of us to his own home, which snatches us hence and sets us free from the snares of the world, and restores us to Paradise and the kingdom. Moreover, he says in the epistle concerning Patience: "Let the judgment of God be pondered, which, even in the beginning of the world and of the human race, Adam, forgetful of the commandment and a transgressor of the law that had been given, received. Then we shall know how patient in this life we ought to be, who are born in such a state that we labour here with afflictions and contests. Because, says He, `thou hast hearkened to the voice of thy wife, and hast eaten of the tree of which alone I had charged thee that thou shouldest not eat, cursed shall be the ground in all thy works: in sorrow and in groaning shalt thou eat of it all the days of thy life. Thorns and thistles shall it give forth to thee, and thou shall eat the food of the field.

2 In the sweat of thy face thou shalt eat thy bread, till thou return unto the ground from which thou wast taken: for earth thou art, and unto earth shalt thou go.' We are all tied and bound with the chain of this sentence until, death being destroyed, we depart from this world. And, moreover, in the same epistle he says: "For, since in that first transgression of the commandment strength of body departed with immortality, and weakness came on with death, and strength cannot be received unless when immortality also has been received, it behoves us in this bodily frailty and weakness always to struggle and fight; and this struggle and encounter cannot be sustained but by the strength of patience."

Chapter 23.-Further References to Cyprian.

1 And in the epistle which he wrote with sixty-six of his joint-bishops to Bishop Fidus, when he was consulted by him in respect of the law of circumcision, whether an infant might be baptized before the eighth day, this matter is treated in such a way as if by a divine forethought the catholic Church would already confute the Pelagian heretics who would appear so long afterwards. For he who had consulted had no doubt on the subject whether children on birth inherited original sin, which they might wash away by being born again. For be it far from the Christian faith to have at any time doubted on this matter. But he was in doubt whether the washing of regeneration, by which he made no question but that original sin was put away, ought to be given before the eighth day. To which consultation the most blessed Cyprian in reply said: "But as regards the case of infants, which you say ought not to be baptized within the second or third day after their birth, and that the law of the ancient circumcision should be regarded, so that you think that one who is born should not be baptized and sanctified within the eighth day, we all thought very differently in our council. For to the course which you thought was to be taken no one agreed, but we all rather judged that the grace of a merciful God was not to be denied to any one born of men;

2 for, as the Lord says in His gospel, `the Son of man is not come to destroy men's lives, but to save them.' As far as we can, we must strive that, if possible, no soul be lost. And a little afterwards he says: "Nor ought any of us to shudder at what God hath condescended to make. For although the infant is still fresh from its birth, yet it is not such that any one should shudder at kissing it in giving grace and in making peace, since in the kiss of an infant every one of us ought for his very religion's sake to consider the still recent hands of God themselves, which in some sort we are kissing in the man just formed and newly born, when we are embracing that which God has made. A little after, also, he says: "But if anything could hinder men from obtaining grace, their more heinous sins might rather hinder those who are mature and grown up and older. But again, if even to the greatest sinners, and to those who have before sinned much against God, when they have subsequently believed, remission of sins is granted, and nobody is hindered from baptism and from grace; how much rather ought we to shrink from hindering an infant, who, being lately born, has not sinned, except that, being born after the flesh according to Adam, he has contracted the contagion of the ancient death at his earliest birth;

3 who approaches more easily on this very account to the reception of the forgiveness of sins, in that to him are remitted not his own sins, but the sins of another!"

Chapter 24.-The Dilemma Proposed to the Pelagians.

1 What will be said to such things as these, by those who are not only the forsakers, but also the persecutors of God's grace? What will they say to such things as these? On what ground is the "possession of Paradise" restored to us? How are we restored to Paradise if we have never been there? Or how have we been there, except because we were there in Adam? And how do we belong to that "judgment" which was spoken against the transgressor, if we do not inherit injury from the transgressor? Finally, he thinks that infants are to be baptized, even before the eighth day; lest "by the contagion of the ancient death, contracted in the first birth," the souls of the infants should perish. How do they perish if they who are born even of believing men are not held by the devil until they are born again in Christ, and plucked out from the power of darkness, and transferred into His kingdom? And who says that the souls of those who are born will perish unless they are born again? No other than he who so praises the Creator and the creature, the workman and the work, as to restrain and correct the horror of human feeling with which men refuse to kiss infants fresh from the womb, by interposing the veneration of the Creator Himself, saying that in the kiss of infants of that age the recent hands of God were to be considered! Did he, then, in confessing original sin, condemn either nature or marriage?

2 Did he, because he applied to the infant born guilty from Adam, the cleansing of regeneration, therefore deny God as the Creator of those that were born? Because, in his dread that souls of any age whatever should perish, he, with his council of colleagues, decided that even before the eighth clay they were to be delivered by the sacrament of baptism, did he therefore accuse marriage, when, indeed, in the case of an infant,-whether born of marriage or of adultery, yet because it was born a man,-he declared that the recent hands of God were worthy even of the kiss of peace? If, then, the holy bishop and most glorious martyr Cyprian could think that original sin in infants must be healed by the medicine of Christ, without denying the praise of the creature, without denying the praise of marriage, why does a novel pestilence, although it does not dare to call such an one as him a Manichean, think that another person's fault is to be objected against catholics who maintain these things, in order to conceal its own? So the most lauded commentator on the divine declarations, before even the slightest taint of the Manichean plague had touched our lands, without any reproach of the divine work and of marriage, confesses original sin,-not saying that Christ was stained with any spot of sin, nor yet comparing with Him the flesh of sin in others that were born, to whom by means of the likeness of sinful flesh He might afford the aid of cleansing;

3 neither is he deterred by the obscure question of the origin of souls, from confessing that those who are made free by the grace of Christ return into Paradise, Does he say that the condition of death passed upon men from Adam without the contagion of sin? For it is not on account of avoiding the death of the body, but on account of the sin which entered by one man into the world, that he says that help is to be afforded by baptism to infants, however fresh they may be from the womb.

Chapter 25 [IX.]-Cyprian's Testimonies Concerning God's Grace.

1 But now it plainly appears in what way Cyprian proclaims the grace of God against such as these, when he is arguing about the Lord's Prayer. For he says: "We say, `May Thy name be made holy,' not that we wish for Godthat He may be made holy by our prayers, but that we beseech of Him that His name may be made holy in us. But by whom is God made holy, since He Himself makes holy? But, because He says, 'Be ye holy, because I also am holy,' we ask and entreat this, that we who were made holy in baptism may continue in that which we have begun to be. And in another place in the same epistle he says: "We add also, and say, `Thy will be done in heaven, and in earth,' not in order that God may do what He wills, but that we may be able to do what God wills. For who resists God that He may not dowhat He wills? But, since we are hindered by the devil from obeying God with our thought and deed in all things, we pray and ask that God's will may be done in us. And that it may be done in us, we have need of God's will, that is, of His help and protection; since no one is strong in his own strength, but he is safe by the indulgence and mercy of God. In another place also:

2 "Moreover, we ask that the will of God may be done both in heaven and in earth, each of which things pertains to the fulfilment of our safety and salvation. For since we possess the body from the earth, and the spirit from heaven, we are ourselves earth and heaven; and in both, that is, both in body and in spirit, we pray that God's will be done. For between the flesh and the spirit there is a struggle, and there is a daily strife as they disagree one with the other; so that we cannot do the very things that we would, in that the spirit seeks heavenly and divine things, while the flesh lusts after earthly and temporal things. And, therefore, we ask that, by the help and assistance of God, agreement may be made between these two natures; so that while the will of God is done both in the spirit and in the flesh, the soul which is newborn by Him may be preserved. And this the Apostle Paul openly and manifestly declares by his words. `The flesh,' says he, `lusteth against the spirit, and the spirit against the flesh; for these are contrary the one to the other, so that ye cannot do the things that ye would.'" And a little after he says:

3 "And it may be thus understood, most beloved brethren, that since the Lord commands and teaches us even to love our enemies, and to pray even for those who persecute us, we should ask even for those who are still earth, and have not yet begun to be heavenly, that even in respect of these God's will may be done, which Christ accomplished in preserving and renewing humanity. And again, in another place he says: "But we ask that this bread should be given to us daily, that we who are in Christ, and daily receive the Eucharist for the food of salvation, may not, by the interposition of some more heinous sin,-by being prevented, as those abstaining and not communicating, from partaking of the heavenly bread,-be separated from Christ's body. And a little afterwards, in the same treatise he says: "But when we ask that we may not come into temptation, we are reminded of our infirmity and weakness, while we so ask as that no one should insolently vaunt himself; that none should proudly and arrogantly assume anything to himself; that none should take to himself the glory either of confession or of suffering as his own, when the Lord Himself teaching humility said, `Watch and pray, that ye come not into temptation: the spirit indeed is willing, but the flesh is weak;' so that while a humble and submissive confession comes first, and all is attributed to God, whatever is sought for suppliantly, with fear and honour of God, may be granted by His own loving-kindness.

4 Moreover, in his treatise addressed to Quirinus, in respect to which work Pelagius wishes himself to appear as his imitator, he says in the Third Book "that we must boast in nothing, since nothing is our own. And subjoining the divine testimonies to this proposition, he added among others that apostolic word with which especially the mouths of such as these must be closed: "For what hast thou, which thou hast not received? But if thou hast received it, why boastest thou as if thou hadst not received it? Also in the epistle concerning Patience he says: "For we have this virtue in common with God. From Him patience begins; from Him its glory and its dignity take their rise. The origin and greatness of patience proceed from God as its Author."

Chapter 26.-Further Appeals to Cyprian's Teaching.

1 Does that holy and so memorable instructor of the Churches in the word of truth, deny that there is free will in men, because he attributes to God the whole of your righteous living? Does he reproach God's law, because he intimates that man is not justified by it, seeing that he declares that what that law commands must be obtained from the Lord God by prayers? Does he assert fate under the name of grace, by saying that we must boast in nothing, since nothing is our own? Does he, like these, believe that the Holy Spirit is in such wise the aider of virtue, as if that very virtue which it assists springs from ourselves, when, asserting that nothing is our own, he mentions in this respect that the apostle said, "For what hast thou that thou hast not received? and says that the most excellent virtue, that is, patience, does not begin from us, and afterwards receive aid by the Spirit of God, but from Him Himself takes its source, from Him takes its origin? Finally, he confesses that neither good purpose, nor desire of virtue, nor good dispositions, begin to be in men without God's grace, when he says that "we must boast in nothing, since nothing is our own. What is so established in free will as what the law says, that we must not worship an idol, must not commit adultery, must do no murder?

2 Nay, these crimes, and such like, are of such a kind that, if any one should commit them, he is removed from the communion of the body of Christ. And yet, if the blessed Cyprian thought that our own will was sufficient for not committing these crimes, he would not in such wise understand what we say in the Lord's Prayer, "Give us this day our daily bread," as that he should assert that we ask "that we may not by the interposition of some heinous sin-by being prevented as abstaining, and not communicating, from partaking of the heavenly bread-be separated from Christ's body. Let these new heretics answer of a surety what good merit precedes, in men who are enemies of the name of Christ? For not only have they no good merit, but they have, moreover, the very worst merit. And yet, Cyprian even thus understands what we say in the prayer, "Thy will be done in heaven, and in earth: that we pray also for those very persons who in this respect are called earth. We pray, therefore, not only for the unwilling, but also for the objecting and resisting. What, then, do we ask, but that from unwilling they may be made willing; from objecting, consenting; from resisting, loving? And by whom, but by Him of whom it is written, "The will is prepared by God"?

3 Let them, then, who disdain, if they do not do any evil and if they do any good, to glory, not in themselves, but in the Lord, learn to be catholics.

Chapter 27 [X.] - Cyprian's Testimonies Concerning the Imperfection of Our Own Righteousness.

1 Let us, then, see that third point, which in these men is not less shocking to every member of Christ and to His whole body,-that they contend that there are in this life, or that there have been, righteous men having absolutely no sin. In which presumption they most manifestly contradict the Lord's Prayer, wherein, with truthful heart and with daily words, all the members of Christ cry aloud, "Forgive us our debts. Let us see, then, what Cyprian, most glorious in the Lord, thought of this,-what he not only said for the instruction of the Churches, not, of course, of the Manicheans, but of the catholics, but also committed to letters and to memory. In the epistle on "Works and Alms," he says: "Let us then acknowledge, beloved brethren, the wholesome gift of the divine mercy, and let us who cannot be without some wound of conscience heal our wounds by the spiritual remedies for the cleansing and purging of our sins. Nor let any one so flatter himself with the notion of a pure and immaculate heart, as, in dependence on his own innocence, to think that the medicine needs not to be applied to his wounds;

2 since it is written, `Who shall boast that he hath a clean heart, or who shall boast that he is pure from sins?' And again, in his epistle, John lays it down and says, 'If we say that we have no sin, we deceive ourselves, and the truth is not in us.' But if no one can be without sin, and whoever should say that he is without fault is either proud or foolish, how needful, how kind is the divine mercy, which, knowing that there are still found some wounds in those that have been healed, I has given even after their healing wholesome remedies for the curing and healing of their wounds anew! Again, in the same treatise he says: "And since there cannot fail daily to be sins committed in the sight of God, there failed not daily sacrifices wherewith the sins might be cleansed away. Also, in the treatise on the Mortality, he says: "Our warfare is with avarice, with immodesty, with anger, with ambition; our trying and toilsome wrestling with carnal vices, with the enticements of the world. The mind of man besieged, and on every hand invested with the onsets of the devil, scarcely meets the repeated attacks, scarcely resists them.If avarice is prostrated, lust springs up. If lust is overcome, ambition takes its place. If ambition is despised, anger exasperates, pride puffs up, wine-bibbing entices; envy breaks concord: jealousy cuts friendship; you are constrained to curse, which the divine law forbids; you are compelled to swear, which is not lawful.

3 So many persecutions the soul suffers daily, with so many risks is the heart wearied; and yet it delights to abide here long among the devil's weapons, although it should rather be our craving and wish to hasten to Christ by the aid of a quicker death. Again, in the same treatise he says: "The blessed Apostle Paul in his epistle lays it down, saying, `To me to live is Christ, and to die is gain;' counting it the greatest gain no longer to be held by the snares of this world, no longer to be liable to the sins and vices of the flesh. Moreover, on the Lord's Prayer, explaining what it is we ask when we say, "Hallowed be thy name," he says, among other matters: "For we have need of daily sanctification, that we, who daily fall away, may wash out our sins by continual sanctification. Again, in the same treatise, when he would explain our saying, "Forgive us our debts," he says: "And how necessarily, how providently and salutarily, are we admonished that we are sinners, since we are compelled to entreat for our sins; and while pardon is asked for from God, the soul recalls its own consciousness of guilt. Lest any one should flatter himself as being innocent, and by exalting himself should more deeply perish, he is instructed and taught that he sins daily, in that he is bidden to entreat daily for his sins.

4 Thus, moreover, John also in his epistle warns us, and says: `If we say that we have no sin, we deceive ourselves, and the truth is not in us. But if we confess our sins, He is faithful and just to forgive us our sins.'" Rightly, also, he proposed in his letter to Quirinus his own most absolute judgment on this subject, to which he subjoined the divine testimonies, "That no one is without filth and without sin. There also he set down those testimonies by which original sin is confirmed, which these men endeavour to twist into I know not what new and evil meanings, whether what the holy Job says, "No one is pure from filth not one even if his life be of one day upon the earth," or what is read in the Psalm, "Behold, I was conceived in iniquity; and in sins hath my mother nourished me in the womb. To which testimonies, on account of those also who are already holy in mature age, since even they are not without filth and sin, he added also that word of the most blessed John, which he often mentions in many other places besides, "If we say that we have no sin, we deceive ourselves; and other passages of the same sentiment, which are asserted by all catholics, by way of opposing those "who deceive themselves, and the truth is not in them."