FIFTHLY. In what manner soever this chapter, as thus explained according to my mind, may not be able to serve the church to prove the imperfection of the regenerate in the present life; yet it serves her for the confirmation of another doctrine, and one of far greater importance, against the Pelagians; that is, the necessity of the grace of Christ, and the incapability of the law to conquer or to avoid sin, and to order or direct the life of a man according to its rule.

5. But we may discover, from various passages in the writings of St. Augustine, the vast difference which the Ancient Church put between the necessity of the former of the two questions or doctrines, [specified in the preceding paragraph,] and the latter. For instance :

But in that which Pelagius disputes against those who say, "And who would be unwilling to be without sin, if this were placed in the power of man?;" he in fact disputes correctly, that by this very question they own that it is not impossible, because either many persons or all men wish to be without sin. But let Pelagius only confess [unde] from what source this is possible, and peace is instantly established: For the origin of it is the grace of God through Jesus Christ, &c.-On Nature and Grace, against the Pelagians, cap. 59.

There may be some question among real and pious Christians, whether there has ever been in this world, is now, or can possibly be, any man who lives so righteously as to have no sin whatsoever. Yet he is assuredly void of understanding who entertains any doubt whether it is possible for a man to be without sin after this life. But I do not wish to enter into a contest about this question. Though it seems to me that in no other sense can be understood what is written in the Psalms, and in similar passages, if any such there be: "In thy sight shall NO MAN LIVING be justified;" (cxliii, 2;) yet that it may be shewn, either that these [testimonia] expressions can be better understood in another sense, or that complete and perfect righteousness, to which no addition whatsoever can be made, was only yesterday in some man while he lived in the body, is in him to-day, and will be in him to-morrow: While there are still far more persons, who, since they do not doubt that it is necessary for them truly to say, even to the last day of [their continuance in] this life," Forgive us our trespasses, as we forgive them that trespass against us;" yet these persons [confidant] are firmly persuaded, that their hope in Christ and in his promises is real, certain and firm,-—yet in no way except by the aid of the grace of the Saviour, Christ

the crucified, and by the gift of his Spirit. I do not know whether that man can be correctly reckoned in the number of Christians of any description, who denies either that any persons attain to the most complete perfection, or that some one arrives at some good degree or other of proficiency in true piety and righteousness.-Ibid. cap. 60.

Besides, though I am more inclined to believe, that there is not now, has not been, and will not be, any one who is perfect with such a purity as this; and yet when it is defended and supposed, that there is, has been, or will be such a perfect man, as far as I am able to form a judgment, they who hold this opinion do not greatly or perniciously err, &c. But those persons are most strenuously and vehemently to be resisted, who suppose it possible either to fulfil or to perfect the righteousness of the human will, by its own power, without the aid of God, or by aiming at it to make some proficiency.-On the Spirit and the Letter, cap. 2.

Consult likewise his treatise On Nature and Grace, cap. 42, 43, 58, & 63; in which he briefly says:-" It is no question at all, or not a great one, what man is perfected, or the time when he becomes so, as long as no doubt is entertained that it is impossible for this to be done without the grace of Christ."

See also his treatise On the Demerits and Remission of Sin, lib. 2, cap. 6, 14; and lib. 3, cap. 13.

6. BUT in order that we may know this to have been the opinion not only of St. Augustine, but also of the Church Universal, let us listen to the Bishops assembled together in the Council of Carthage, who write in the following manner to Pope Innocent:

“But in what manner soever this question turns itself, because though a man is not found in this life without sin, yet it may be said to be possible by the adoption of grace and of the Spirit of God; and that [such perfection] may be attained, we must urge most importunate entreaties and use our best endeavours. Whosoever is deceived on this point, ought to be tolerated: It is not a diabolical impiety, but it is a human error, to affirm that it must be most diligently pursued and desired, though it cannot shew that which it affirms; for it believes it possible for that to be done which it is undoubtedly laudable to will.”

We perceive, therefore, that Rom. vii, when explained according to my mind, is serviceable to the Church in establishing a doctrine of far greater importance than that which is declared from the other opinion.

"But," some one will say, "it is possible to establish both

"these doctrines, [the imperfection and the perfection of the "regenerate,] from that opinion which explains the chapter as "relating to a man who is under grace."I reply, granting this, yet I deny that it is possible to establish both in a direct manner: For, one doctrine, that of the imperfection of the regenerate in this life, will be directly proved from this passage, and the other will be deduced from it by consequence. But it is a matter of much importance, whether a doctrine be confirmed by a passage of Scripture properly explained and according to the intention of the Scriptures, or whether it be deduced from them by the deduction of a consequence. For some passages of Scripture are like certain seats, out of which controversies ought to be determined; and those which are of this kind are usually employed in a very stable and safe manner for the decision of controversies.

II. OUR OPINION IS DIRECTLY OPPOSED TO THE PELAGIAN

HERESY.

1. THE SECOND Thing contained in this Third Part is an Affirmative, -that our Interpretation of Romans vii is professedly adverse to the Pelagian Heresy.-2. This is proved from the Fact, that the principal Dogma of that Heresy is professedly confuted through this very Interpretation.-3. In some Passages of his Works, which are here cited, St. Augustine confesses with sufficient plainness, that this is true.—4. An OBJECTION and an ANSWER to it.-5. Another OBJECTION,-that Prosper Dysidaus, the Samosatenian, explains this Chapter in the same Manner. ANSWER,-No Heretic is in Error on every Point. Jesuits, those Myrmidons of the Pope, explain this Chapter as referring to a Man placed under Grace.-6. A Third OBJECTION, that this Interpretation differs from the Confessions of the Reformed Churches, which have been framed and established by the Flood of Martyrs. ANSWER,-No Article of any Confession is contrary to this Interpretation: No man ever shed his Blood for the contrary Interpretation. Numbers of Martyrs were not even once interrogated about this Article on the Perfection of Righteousness.

The

1. I Now come to the Second Part of the Thesis, in which I said, that this chapter, when explained as referring to a man who is under the law, is directly and professedly contrary to the Pelagian heresy. Though I have already proved this in part, on the occasion of replying to the preceding Objection, yet I will now at somewhat greater length teach and confirm it.

2. WE HAVE just seen, that the article of the Pelagian heresy which is by no means either the last or the least, is that in which

it is asserted that a man is able through his own free will, as being of itself sufficient for him, to fulfil the precepts of God,-if he be only instructed in the doctrine of the law, so as to be capable of knowing what he ought to perform and what to omit.

It appears that this dogma is not only firmly refuted, but that it is also plucked up as if by the roots and extirpated, according to the very design and purpose of the apostle, by means of this chapter, when it is understood as referring to a man under the law. This is apparent from the opposition of the dogma to the context of the apostle. The Former says, "Man, instructed by the teaching of the law, is capable, by the powers of his free will alone, to overcome sin and to obey the law of God:" But the apostle declares, that this cannot be effected by the powers of free will and of the law. He says, "Sin shall not have dominion over you: For ye are not under the law, but under grace:" (Rom. vi, 14:) From which it is manifest, that if they were under the law, sin would have the dominion over them,-a consequence upon which he treats more copiously in the Seventh Chapter. Pelagius says, "Man is able, without the grace of Christ, and instructed solely by the teaching of the law, to perform the good which he wills, through his free will, and to omit the evil which he does not will:" But the apostle declares, that this man ❝ consents indeed to the law that it is good, but that to perform what is good he finds not in himself; he omits the good which he wills, and he performs the evil which he wills not." Therefore, the doctrine of the apostle is, independently of its consequence, directly repugnant to the Pelagian dogma, and this indeed from the scope and end which the apostle had in the same chapter proposed to himself.

But, from passages of this description, heresies are far more powerfully convicted and destroyed, than they are from passages accommodated to their refutation beyond the scope and intention of the writer,-though this also be done according to the correct meaning of the same passages.

3. ST. AUGUSTINE himself confesses, that, when this chapter is explained in reference to a man under the law, it is adverse to the Pelagian heresy :

"But," says Pelagius," why should I thus exclaim, who am "now baptized in Christ? Let them make such an exclamation "who have not yet perceived such a benefit, and whose expres"sions the apostle transferred to himself; if indeed this is said "by them." But this defence of nature does not permit them to cry out with this voice. For nature does not exist in those who are baptized; and, in those who are not baptized, nature has no

existence. Or if nature is granted to be vitiated even in baptized persons, so that they exclaim, not without sufficient reason,-0 wretched man that I am! who shall deliver me from the body of this death?; and if succour is afforded to them in that which immediately follows, The Grace of God through Jesus Christ our Lord; let it now at length be granted, that human nature requires the aid of a Physician.-On Nature and Grace, cap. From these remarks it is apparent, according to the mind of St. Augustine, that this passage, even when it is understood in reference to a natural man, is destructive to that dogma of Pelagius, in which he asserts that the natural man is able, by the powers of nature, to perform the law of God.

54.

Thus also in a passage upon which we have already made some observations, (p. 616,) from his Retractations, lib. 1, cap. 23, St. Augustine openly affirms, that this chapter, when explained as relating to a man under the law, confutes the Pelagian heresy. These are his words: "By this indeed is now overturned the Pelagian heresy, that will not admit that the love, by which we live good and pious lives, is from God to us, but that asserts it to be from ourselves."

Besides, if we can obtain from them even this admission, that those who are not yet baptized implore the aid of the Saviour's grace; this will indeed be no small matter against that false defence of nature, as being sufficient for itself, and of the power of free will. For he is not sufficient for himself who says, O wretched man that I am! who shall deliver me?; or else he must be said to possess full liberty, who still requires to be liberated.— On Nature and Grace, cap. 55.

But at this point, on account of which we have undertaken the consideration of these things, the apostle begins to introduce his own person, and to speak as if concerning himself. In this passage the Pelagians are unwilling that the apostle himself should be understood, but assert that he has transferred to himself another man who is yet placed under the law, and not delivered through grace, in which passage they ought indeed to concede, "that by the law no man is justified," as the same apostle has declared in another part of his writings, but that the law is of force for the knowledge of sin and the transgression of the law itself; that, after sin has been known and increased, grace may be required through faith.-Against the two Epistles of the Pelagians to Boniface, lib. 1, cap. 8..

4. BUT," some man will say," the Pelagians have interpreted "that chapter as applicable to a man who is unregenerate, not "without good reason: They undoubtedly knew, that such an