Romans 7:8

Since my little work is approaching its ter mination, I must treat but briefly the points which still occur, whilst those which have so often turned up must be put aside. I regret still to have to contend about the law, after I have so often proved that its replacement (by the gospel) affords no argument for another god, predicted as it was indeed in Christ, and in the Creator’s own plans ordained for His Christ. (But I must revert to that discussion) so far as (the apostle leads me, for) this very epistle looks very much as if it abrogated the law. We have, however, often shown before now that God is declared by the apostle to be a Judge; and that in the Judge is implied an Avenger; and in the Avenger, the Creator. …

I. Read a compendious interpretation of some apostolic words from the same discourse. Let us see, then, what it is that we have endeavoured to say respecting the apostle. For this saying of his, “I was alive without the law once,” refers to the life which was lived in paradise before the law, not without a body, but with a body, by our first parents, as we have shown above; for we lived without concupiscence, being altogether ignorant of its assaults. For not to have a law according to which we ought to live, nor a power of establishing what manner of life we ought to adopt, so that we might justly be approved or blamed, is considered to exempt a person from accusation. Because one cannot lust after those things from which he is not restrained, and even if he lusted after them, he would not be blamed. …

One point more on the words: “Without Him was not anything made.” The question about evil must receive adequate discussion; what was said of it has not, it is true, a very likely appearance, and yet it appears to me that it ought not to be simply overlooked. The question is whether evil, also, was made through the Logos, taking the Logos, now be it well noted, in the sense of that reason which is in every one, as thus brought into being by the reason which was from the beginning. …

8. The true bride of Christ, whom thou hast the audacity to taunt with the stone tablets, knows the difference between the letter and the spirit, or in other words, between law and grace; and serving God no longer in the oldness of the letter, but in newness of spirit, she is not under the law, but under grace. She is not blinded by a spirit of controversy, but learns meekly from the apostle what is this law which we are not to be under; for "it was given," he says, "on account of transgression, till the seed should come to whom the promise was made." And again: "It entered, that the offence might abound; but where sin abounded, grace has much more abounded." Not that the law is sin, though it cannot give life without grace, but rather increases the guilt; for "where there is no law, there is no transgression." The letter without the spirit, the law without grace, can only condemn. …

The law, then, of deeds, that is, the law of works, whereby this boasting is not excluded, and the law of faith, by which it is excluded, differ from each other; and this difference it is worth our while to consider, if so be we are able to observe and discern it. Hastily, indeed, one might say that the law of works lay in Judaism, and the law of faith in Christianity; forasmuch as circumcision and the other works prescribed by the law are just those which the Christian system no longer retains. But there is a fallacy in this distinction, the greatness of which I have for some time been endeavoring to expose; and to such as are acute in appreciating distinctions, especially to yourself and those like you, I have possibly succeeded in my effort. …

Although, therefore, the apostle seems to reprove and correct those who were being persuaded to be circumcised, in such terms as to designate by the word “ law ” circumcision itself and other similar legal observances, which are now rejected as shadows of a future substance by Christians who yet hold what those shadows figuratively promised; he at the same time nevertheless would have it to be clearly understood that the law, by which he says no man is justified, lies not merely in those sacramental institutions which contained promissory figures, but also in those works by which whosoever has done them lives holily, and amongst which occurs this prohibition: “Thou shalt not covet.” Now, to make our statement all the clearer, let us look at the Decalogue itself. …

Now carefully consider this entire passage, and see whether it says anything about circumcision, or the Sabbath, or anything else pertaining to a foreshadowing sacrament. Does not its whole scope amount to this, that the letter which forbids sin fails to give man life, but rather “killeth,” by increasing concupiscence, and aggravating sinfulness by transgression, unless indeed grace liberates us by the law of faith, which is in Christ Jesus, when His love is “shed abroad in our hearts by the Holy Ghost, which is given to us?” The apostle having used these words: “That we should serve in newness of spirit, and not in the oldness of the letter,” goes on to inquire, “What shall we say then? Is the law sin? God forbid. Nay; I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. …

But there is yet another distinction to be observed, since they who are under the law both attempt to work their own righteousness through fear of punishment, and fail to do God’s righteousness, because this is accomplished by the love to which only what is lawful is pleasing, and never by the fear which is forced to have in its work the thing which is lawful, although it has something else in its will which would prefer, if it were only possible, that to be lawful which is not lawful. These persons also believe in God; for if they had no faith in Him at all, neither would they of course have any dread of the penalty of His law. This, however, is not the faith which the apostle commends. …

There can be no doubt that what Pelagius has acknowledged as his own is as yet very obscure. I suppose, however, that it will become apparent in the subsequent details of these proceedings. Now he says: “We have affirmed that a man is able to be without sin, and to keep the commandments of God if he wishes, inasmuch as God has given him this ability. But we have not said that any man can be found, who from infancy to old age has never committed sin; but that if any person were converted from his sins, he could by his own exertion and God’s grace be without sin; and yet not even thus would he be incapable of change afterwards.” Now it is quite uncertain what he means in these words by the grace of God; and the judges, catholic as they were, could not possibly understand by the phrase anything else than the grace which is so very strongly recommended to us in the apostle’s teaching. …

Therefore, brethren, you ought by free will not do evil but do good; this, indeed, is the lesson taught us in the law of God, in the Holy Scriptures, both Old and New. Let us, however, read, and by the Lord’s help understand, what the apostle tells us: “Because by the deeds of the law there shall no flesh be justified in His sight; for by the law is the knowledge of sin.” Observe, he says “ the knowledge ,” not “the destruction,” of sin. But when a man knows sin, and grace does not help him to avoid what he knows, undoubtedly the law works wrath. And this the apostle explicitly says in another passage. …

3. The Law hath fear, Grace hope. But what difference is there between the Law and Grace, since the Giver both of the Law and Grace is One? The Law alarmeth him who relieth on himself, Grace assisteth him who trusteth in God. The Law, I say, alarmeth; do not make light of this because it is brief; weigh it well, and it is considerable. Look well at what I have said, take what we minister, prove wherefrom we take it. The Law alarmeth him who relieth on himself, Grace assisteth him who trusteth in God. What saith the Law? Many things: and who can enumerate them? I bring forward one small and short precept from it which the Apostle hath brought forward, a very small one; let us see who is sufficient for it. “Thou shalt not lust.” What is this, Brethren? We have heard the Law; if there be no grace, thou hast heard thy punishment. …

6. “They have not been hidden from their sons in another generation” ( ver. 4 ). This is our generation wherein there hath been given to us regeneration. “Telling forth the praises of the Lord and His powers, and His wonderful works which He hath done.” The order of the words is, “and our fathers have told unto us, telling forth the praises of the Lord.” The Lord is praised, in order that He may be loved. For what object can be loved more to our health? “And He hath raised up a testimony in Jacob, and hath set a law in Jacob” ( ver. 5 ). This is the beginning whereof hath been spoken above, “I will declare propositions from the beginning.” So then the beginning is the Old Testament, the end is the New. For fear doth prevail in the law. …