Augustine goes on to refute other matters which are calumniously objected by the Pelagians in the same letter sent to Thessalonica; and expounds, in opposition to their heresy, what those who are truly Catholic say concerning the utility of the law; what they teach of the effect and virtue of baptism; what of the discrepancy between the two Testaments, the Old and the New; what concerning the righteousness and perfection of the prophets and apostles; what of the appellation of sin in Christ, when He is said in the likeness of sinful flesh concerning sin to have condemned sin, or to have become sin; and finally, what they profess concerning the fulfilment of the commandments in the future life.
Chapter 1 [I.]— Statement.
There still follow things which they calumniously object to us; they do not yet begin to work out those things which they themselves think. But lest the prolixity of these writings should be an offense, I have divided those matters which they object into two Books — the former of which being completed, which is the Second Book of this entire work, I am here commencing the other, and joining it as the Third to the First and Second.
Chapter 2 [II.]— The Misrepresentation of the Pelagians Concerning the Use of the Old Law.
They declare that we say that the law of the Old Testament was given not for the end that it might justify the obedient, but rather that it might become the cause of greater sin. Certainly, they do not understand what we say concerning the law; because we say what the apostle says, whom they do not understand. For who can say that they are not justified who are obedient to the law, when, unless they were justified, they could not be obedient? But we say, that by the law is effected that what God wills to be done is heard, but that by grace is effected that the law is obeyed. For not the hearers of the law, says the apostle, are just before God, but the doers of the law shall be justified. Therefore the law makes hearers of righteousness, grace makes doers. For what was impossible to the law, says the same apostle, in that it was weak through the flesh, God sent His Son in the likeness of sinful flesh, and for sin condemned sin in the flesh: that the righteousness of the law might be fulfilled in us who walk not according to the flesh, but according to the Spirit. This is what we say — let them pray that they may one day understand it, and not dispute so as never to understand it. For it is impossible that the law should be fulfilled by the flesh, that is, by carnal presumption, in which the proud, who are ignorant of the righteousness of God — that is, which is of God to man, that he may be righteous — and desirous of establishing their own righteousness — as if by their own will, unassisted from above, the law could be fulfilled — are not subjected to the righteousness of God. Therefore the righteousness of the law is fulfilled in them who walk not according to the flesh — that is, according to man, ignorant of the righteousness of God and desirous of establishing his own — but walk according to the Spirit. But who walks according to the Spirit, except whosoever is led by the Spirit of God? For as many as are led by the Spirit of God, these are the sons of God. Therefore the letter kills, but the Spirit makes alive. And the letter is not evil because it kills; but it convicts the wicked of transgression. For the law is holy, and the commandment holy and just and good. Was, then, says he, that which is good made death unto me? By no means; but sin, that it might appear sin, worked death in me by that which is good, that it might become above measure a sinner or a sin by the commandment. This is what is the meaning of the letter kills. For the sting of death is sin, but the strength of sin is the law; because by the prohibition it increases the desires of sin, and thence slays a man unless grace by coming to his assistance makes him alive.
Chapter 3.— Scriptural Confirmation of the Catholic Doctrine.
This is what we say; this is that about which they object to us that we say that the law was so given as to be a cause of greater sin. They do not hear the apostle saying, For the law works wrath; for where no law is, there is no transgression; and, The law was added for the sake of transgression until the seed should come to whom the promise was made; and, If there had been a law given which could have given life, righteousness should altogether have been by the law; but the Scripture has concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. Hence it is that the Old Testament, from the Mount Sinai, where the law was given, genders to bondage, which is Agar. Now we, says he, are not children of the bondmaid but of the freewoman. Therefore they are not children of the freewoman who have accepted the law of the letter, whereby they can be shown to be not only sinners, but moreover transgressors; but they who have received the Spirit of grace, whereby the law itself, holy and just and good, may be fulfilled. This is what we say: let them attend and not contend; let them seek enlightenment and not bring false accusations.