Saint Augustine (354-430)

Against Two Letters of the Pelagians

Translated by Robert Wallis

Book IV

Chapter 5

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 and 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 the 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 the 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.

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.” “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. 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.

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 killeth”: 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. Thus certainly the law worketh wrath, that the mercy of God may bestow grace on the sinner, 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.

Book IV Chapter 4

Book IV Chapter 6