Chapter 26.--The Pelagians Contend that the Grace, Which is Neither the Law Nor Nature, Avails Only to the Remission of Past Sins, But Not to the Avoidance of Future Ones.
They also maintain that God's grace, which is given through the faith of Jesus Christ, and which is neither the law nor nature, avails only for the remission of sins that have been committed, and not for the shunning of future ones, or the subjugation of those which are now assailing us. Now if all this were true, surely after offering the petition of the Lord's Prayer, "Forgive us our debts, as we forgive our debtors," we could hardly go on and say, "And lead us not into temptation." [3093] The former petition we present that our sins may be forgiven; the latter, that they may be avoided or subdued,--a favour which we should by no means beg of our Father who is in heaven if we were able to accomplish it by the virtue of our human will. Now I strongly advise and earnestly require your Love [3094] to read attentively the book of the blessed Cyprian which he wrote On the Lord's Prayer. As far as the Lord shall assist you, understand it, and commit it to memory. In this work you will see how he so appeals to the free will of those whom he edifies in his treatise, as to show them, that whatever they have to fulfil in the law, they must ask for in the prayer. But this, of course, would be utterly empty if the human will were sufficient for the performance without the help of God.
[3093] Matt. vi. 12, 13.
[3094] Caritatem vestram, a phrase of the same sort as our common address, "your Honour."
Chapter 27 [XIV.]--Grace Effects the Fulfilment of the Law, the Deliverance of Nature, and the Suppression of Sin's Dominion.
It has, however, been shown to demonstration that instead of really maintaining free will, they have only inflated a theory of it, which, having no stability, has fallen to the ground. Neither the knowledge of God's law, nor nature, nor the mere remission of sins is that grace which is given to us through our Lord Jesus Christ; but it is this very grace which accomplishes the fulfilment of the law, and the liberation of nature, and the removal of the dominion of sin. Being, therefore, convicted on these points, they resort to another expedient, and endeavour to show in some way or other that the grace of God is given us according to our merits. For they say: "Granted that it is not given to us according to the merits of good works, inasmuch as it is through it that we do any good thing, still it is given to us according to the merits of a good will; for," say they, "the good will of him who prays precedes his prayer, even as the will of the believer preceded his faith, so that according to these merits the grace of God who hears, follows."
Chapter 28.--Faith is the Gift of God.
I have already discussed [3095] the point concerning faith, that is, concerning the will of him who believes, even so far as to show that it appertains to grace,--so that the apostle did not tell us, "I have obtained mercy because I was faithful;" but he said, "I have obtained mercy in order to be faithful." [3096] And there are many other passages of similar import,--among them that in which he bids us "think soberly, according as God hath dealt out to every man the proportion of faith;" [3097] and that which I have already quoted: "By grace are ye saved through faith; and that not of yourselves; it is the gift of God;" [3098] and again another in the same Epistle to the Ephesians: "Peace be to the brethren, and love with faith, from God the Father, and the Lord Jesus Christ;" [3099] and to the same effect that passage in which he says, "For unto you it is given in the behalf of Christ not only to believe on Him, but also to suffer for His sake." [3100] Both alike are therefore due to the grace of God,--the faith of those who believe, and the patience of those who suffer, because the apostle spoke of both as given. Then, again, there is the passage, especially noticeable, in which he says, "We, having the same spirit of faith," [3101] for his phrase is not "the knowledge of faith," but "the spirit of faith;" and he expressed himself thus in order that we might understand how that faith is given to us, even when it is not sought, so that other blessings may be granted to it at its request. For "how," says he, "shall they call upon Him in whom they have not believed?" [3102] The spirit of grace, therefore, causes us to have faith, in order that through faith we may, on praying for it, obtain the ability to do what we are commanded. On this account the apostle himself constantly puts faith before the law; since we are not able to do what the law commands unless we obtain the strength to do it by the prayer of faith.
[3095] See above, ch. vii. (16, 17, 18).
[3096] 1 Cor. vii. 25.
[3097] Rom. xii. 3.
[3098] Eph. ii. 8.
[3099] Eph. vi. 23.
[3100] Phil. i. 29.
[3101] 2 Cor. iv. 13.
[3102] Rom. x. 14.