CHAP. 21 [XIII.] THE LAW OF WORKS AND THE LAW OF FAITH.
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, dif- fer 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 5 Rom. i. 21.
92 THE WORKS OF ST. AUGUSTIN.
[Chap. 22.
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. Since, how- ever, the subject is an important one, it will not be unsuitable, if with a view to its illustration, we linger over the many testimonies which again and again meet our view. Now, the apostle says that that law by which no man is justified,' en- tered in that the offence might abound,^ and yet in order to save it from the aspersions of the ignorant and the accusations of the impious, he defends this very law in such words as these: " 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 concupiscence, except the law had said. Thou shalt not covet. But sin, taking occasion, wrought, by the commandment, in me all manner of concupiscence." ^ He says also: " The law indeed is holy, and the com- mandment is holy, and just, and good; but sin, that it might appear sin, worked death in me by that which is good." * It is therefore the very letter that kills which says, "Thou shalt not covet," and it is of this that he speaks in a passage which I have before referred to: " By the law is the knowledge of sin. But now the right- eousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God, which is by faith of Jesus Christ upon all them that believe; for there is no difference: seeing that all have sinned, and come short of the glory of God: being jus- tified freely by His grace, through the redemp- tion that is in Christ Jesus; whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the re- mission of sins that are past, through the for- bearance of God; to declare His righteousness at this time; that He might be just, and the jus- tifier of him which believeth in Jesus." s And then he adds the passage which is now under consideration: "Where, then, is your boasting? It is excluded. By what law? of works? Nay; but by the law of faith." ^ And so it is the very law of works itself which says, " Thou shalt not covet; " because thereby comes the knowledge of sin. Now I wish to know, if anybody will dare to tell me, whether the law of faith does not say to us, " Thou shalt not covet "? For if it does not say so to us, what reason is there why we, who are placed under it, should not sin in safe- ty and with impunity? Indeed, this is just what those people thought the apostle meant, of whom ' Rom. iii. 20.
2 Rom. V. 20.
3 Rom. vii. 7, 8.
* Rom. vii. 12, 13.
5 Rom. iii. 20-26, 6 Rom. iii. 27, he writes: " Even as some affirm that we say, Let us do evil, that good may come; whose dam- nation is just." 7 It", on the contrary, it too savs to us, " Thou shalt not covet " (even as numer- ous passages in the gospels and epistles so often testify and urge), then why is not this law also called the law of works? For it by no means follows that, because it retains not the " works " of the ancient sacraments, — even circumcision and the other ceremonies, — it therefore has no " works " in its own sacraments, which are adapted to the present age; unless, indeed, the question was about sacramental works, when mention was made of the law, just because by it is the knowledge of sin, and therefore nobody is justified by it, so that it is not by it that boast- ing is excluded, but by the law of faith, whereby the just man lives. But is there not by it too the knowledge of sin, when even it says, " Thou shalt not covet? " CHAP. 22. NO ISUN JUSTIFIED BY WORKS.
What the difference between them is, I will briefly explain. What the law of works enjoins by menace, that the law of faith secures by faith. The one says, " Thou shalt not covet; " '^ the other says, " When I perceived that nobody could be continent, except God gave it to him; and that this was the very point of wisdom, to know whose gift she was; I approached unto the Lord, and I besought Him." 9 This indeed is the very wisdom which is called fu'ty, in which is worshipped " the Father of lights, from whom is every best giving and perfect gift." '° This worship, however, consists in the sacrifice of praise and giving of thanks, so that the worshipper of God boasts not in himself, but in Him." Ac- cordingly, by the law of works, God sa\'s to us, Do what I command thee; but by the law of faith we say to God, Give me what Thou com- mandest. Now this is the reason why the law gives its command, — to admonish us what faith ought to do, that is, that he to whom the com- mand is given, if he is as yet unable to perform it, may know what to ask for; but if he has at once the ability, and complies with the command, he ought also to be aware from whose gift the ability comes. " For we have received not the spirit of this world," says again that most con- stant preacher of grace, "but the Spirit which is of God, that we might know the things that are freely given to us of God." '- What, however, " is the spirit of this world," but the spirit of pride? By it their foolish heart is darkened, who, although knowing God, glorified Him not as 7 Rom. iii. 8.
8 Ex. XX. 17.
Chap. 24.]
ON THE SPIRIT AND THE LETTER.
93 God, by giving Him thanks.' Moreover, it is really by this same s])irit that they too are de- ceived, who, while ignorant of the righteousness of Go(l, and wishing to establish their own right- eousness, have not submitted to God's righteous- ness.^ It appears to me, therefore, that he is of idols and of any other gods than the one true God, or the taking of God's name in vain; or prescribe honour to parents; or give warning against fornication, murder, theft, false witness, adultery, or coveting other men's property? Which of these commandments would any one much more " a child of faith " who has learned say that the Christian ought not to keep? Is it from what source to hope for what he has not yet, than he who attributes to himself whatever he has; although, no doubt, to both of these must be preferred the man who both has, and at the same time knows from whom he has it, if nevertheless he does not believe himself to be what he has not yet attained to. Let him not fall into the mistake of the Pharisee, who, while thanking God for what he possessed, yet failed to ask for any further gift, just as if he stood in want of nothing for the increase or perfection of his righteousness.^ Now, having duly consid- ered and weighed all these circumstances and testimonies, we conclude that a man is not justi- fied by the precepts of a holy hfe, but by faith in Jesus Christ, — in a word, not by the law of works, but by the law of faith; not by the letter, but by the spirit; not by the merits of deeds, but by free grace.
CHAP. 23 [XIV.] — HOW THE DECALOGUE KILLS, IF GRACE BE NOT PRESENT.
Although, therefore, the apostle seems to re- prove and correct those who were being persuaded to be circumcised, in such terms as to designate by the word " laiv" 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 prohibi- tion: " Thou shalt not covet." Now, to make our statement all the clearer, let us look at the Dec- alogue itself. It is certain, then, that Moses on the mount received the law, that he might de- liver it to the people, written on tables of stone by the finger of God. It is summed up in these ten commandments, in which there is no precept about circumcision, nor anything concerning those animal sacrifices which have ceased to be offered by Christians. Well, now, I should like to be told what there is in these ten command- ments, except the observance of the Sabbath, which ought not to be kept by a Christian, — whether it prohibit the making and worshipping possible to contend that it is not the law which was written on those two tables that the ajjostle describes as " the letter that killeth," but the law of circumcision and the other sacred rites which are now abolished? But then how can we think so, when in the law occurs this precept, " Thou shalt not covet," by which very com- mandment, notwithstanding its being holy, just, the apostle, " deceived ' ■* \Miat else can this be than " the letter " that " killeth "?
and good, " sm," says me, and by it slew me?
CHAP. 24. — THE PASSAGE IN CORINTHIANS.
In the passage where he speaks to the Corin- thians about the letter that kills, and the spirit that gives life, he expresses himself more clearly, but he does not mean even there any other "letter "to be understood than the Decalogue itself, which was wTitten on the two tables. For these are His words: " Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. And such trust have we through Christ to God-ward: not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God; who hath made us fit, as ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his counte- nance, which was to be done away; how shall not the ministration of the Spirit be rather glorious? For if the ministration of condem- nation be glory, much more shall the ministration of righteousness abound in glory. " s A good deal might be said about these words; but per- haps we shall have a more fitting opportunity at some future time. At present, however, I beg you to observe how he speaks of the letter that killeth, and contrasts therewith the spirit that giveth life. Now this must certainly be " the ministration of death written and engraven in stones," and " the ministration of condemna- tion," since the law entered that sin might abound.*" But the commandments themselves are so useful and salutary to the doer of them, 94 THE WORKS OF ST. AUGUSTIN.
[Chap. 25.
that no one could have life unless he kept them. Well, then, is it owing to the one precept about the Sabbath-day, which is included in it, that the Decalogue is called " the letter that killeth? " Because, forsooth, every man that still observes that day in its literal appointment is carnally wise, but to be carnally wise is nothing else than death? And must the other nine command- ments, which are rightly observed in their literal form, not be regarded as belonging to the law of works by which none is justified, but to the law of faith whereby the just man lives? Who can possibly entertain so absurd an opinion as to suppose that " the ministration of death, written and engraven in stones," is not said equally of all the ten commandments, but only of the soli- tary one touching the Sabbath-day? In whicli class do we place that which is thus spoken of: " The law worketh wrath: for where no law is, there is no transgression?"' and again thus: " Until the law sin was in the world: but sin is not imputed when there is no law? " 2 and also that which we have already so often quoted: "By the law is the knowledge of sin?"^ and especially the passage in which the apostle has more clearly expressed the question of which we are treating: " I had not kno\vn lust, except the law had said. Thou shalt not covet? " ■♦ CHAP. 25. — THE PASSAGE IN ROMANS.
Now carefully consider this entire passage, and see whether it says anything about circum- cision, or the Sabbath, or anything else per- taining to a foreshadowing sacrament. Does not its whole scope amount to this, that the let- ter 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?"5 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 sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. For I was alive without the law once; but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death.
' Rom. iv. 15.
2 Rom. V. 13.
3 Rom. iii. 20. * Rom. vii. 7.
For sin, taking occasion by the commandment deceived me, and by it slew me. Wherefore the law is holy, and the commandment holy, and just, and good. Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, worked death in me by that which is good; that sin by the commandment might become exceeding sinful. For we know that the law is spiritual; whereas I am carnal, sold under sin. For that which I do I allow not: for what I would, that I do not; but what I hate, that I do. If then I do that which I would not, I consent unto the law that it is good. But then it is no longer I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh) dwelleth no good thing. To will, indeed, is present with me; but how to perform that which is good I find not. For the good that I would, I do not; but the evil which I would not, that I do. Now, if I do that which I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, Avhen I would do good, evil is present with me. For I delight in the law of God after the inward man: but I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? The grace of God, through Jesus Christ our Lord. So then with the mind I myself serve the law of God, but with the flesh the law of sin." 7 CHAP. 26. — NO FRUIT GOOD EXCEPT IT GROW FROM THE ROOT OF LOVE.
It is evident, then, that the oldness of the letter, in the absence of the newness of the spirit, instead of freeing us from sin, rather makes us guilty by the knowledge of sin. Whence it is written in another part of Scripture, " He that increaseth knowledge, increaseth sorrow,"* — not that the law is itself evil, but because the commandment has its good in the demonstration of the letter, not in the assistance of the spirit; and if this commandment is kept from the fear of punishment and not from the love of right- eousness, it is servilely kept, not freely, and therefore it is not kept at all. For no fruit is good which does not grow from the root of love. If, however, that faith be present which worketh by love,9 then one begins to delight in the law of God after the inward man,'° and this delight is the gift of the spirit, not of the letter • even though there is another law in our members still warring against the law of the mind, until the old state is changed, and passes into that new- ness which increases from day to day in the 7 Rom. vii. 7-25.
8 Eccles. i. 18.
9 Gal. V. 6.
1° Rom. vii. 22.
Chap. 30.]
ON THE SPIRIT AND THE LETTER.
95 inward man, whilst the grace of God is liberating us from the body of this death through Jesus Christ our Lord.
CHAP. 27 [XV.] — GRACE, CONCEALED IN THE OLD TESTAMENT, IS REVEALED IN THE NEW.
This grace hid itself under a veil in the Old Testament, but it has been revealed in the New Testament according to the most perfectly ordered dispensation of the ages, forasmuch as God knew how to dispose all things. And per- haps it is a part of this hiding of grace, that in the Decalogue, which was given on Mount Sinai, only the portion which relates to the Sabbath was hidden under a prefiguring precept. The Sabbath is a day of sanctification; and it is not without significance that, among all the works which God accomplished, the first sound of sanctification was heard on the day when He rested from all His labours. On this, indeed, we must not now enlarge. But at the same time I deem it to be enough for the point now in question, that it was not for nothing that the nation was commanded on that day to abstain from all servile work, by which sin is signified; but because not to commit sin belongs to sancti- fication, that is, to God's gift through the Holy Spirit. And this precept alone among the others, was placed in the law, which was written on the two tables of stone, in a prefiguring shad- ow, under which the Jews observe the Sabbath, that by this very circumstance it might be signi- fied that it was then the time for concealing the grace, which had to be revealed in the New Testament by the death of Christ, — the rending, as it were, of the veil.' " For when," says the apostle, " it shall turn to the Lord, the veil shall be taken away." ^ CH.\P. 28 [XVI.] — WHY THE HOLY GHOST IS CALLED THE FINGER OF GOD.
" Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty." ^ Now this Spirit of God, by whose gift we are justified, whence it comes to pass that we delight not to sin, — in which is liberty; even as, when we are without this Spirit, we delight to sin, — in which is slavery, from the works of which we must abstain; — this Holy Spirit, through whom love is shed abroad in our hearts, which is the fulfil- ment of the law, is designated in the gospel as " the finger of God." •♦ Is it not because those very tables of the law were -ftTitten by the finger of God, that the Spirit of God by whom we are sanctified is also the finger of God, in order that, living by faith, we may do good works through love? Who is not touched by this congruity, ' Matt, xxvii. 51.
* Luke XI. 20.
and at the same time diversity? For as fifty days are reckoned from the celebration of the Passover (which was ordered by Moses to be offered by slaying the typical lamb,5 to signify, indeed, the future death of the Lord) to the day when Moses received the law written on the tables of stone by the finger of God,'^' so, in like manner, from the death and resurrection of Him who was led as a lamb to the slaughter,^ there were fifty complete days up to the time when the finger of God — that is, the Holy Spirit — gathered together in one^ perfect company those who believed.
CHAP. 29 [XVII.] — A COMPARISON OF THE LAW OF MOSES AND OF THE NEW LAW.
Now, amidst this admirable correspondence, there is at least this very considerable diversity in the cases, in that the people in the earlier instance were deterred by a horrible dread from approaching the place where the law was given; whereas in the other case the Holy Ghost came upon them who were gathered together in ex- pectation of His promised gift. There it was on tables of stone that the finger of God operated; here it was on the hearts of men. There the law was given outwardly, so that the unrighteous might be terrified; ^ here it was given inwardly, so that they might be justified.'" For this, " Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not covet; and if there be any other commandment," — such, of course, as was writ- ten on those tables, — "it is briefly compre- hended," says he, "in this saying, namely. Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law." " Now this was not writ- ten on the tables of stone, but " is shed abroad in our hearts by the Holy Ghost, which is given unto us." '^ God's law, therefore, is love. " To it the carnal mind is not subject, neither indeed can be; " '^ but when the works of love are written on tables to alarm the carnal mind, there arises the law of works and "the letter which killeth " the transgressor; but when love itself is shed abroad in the hearts of believers, then we have the law of faith, and the spirit which gives fife to him that loves.
CHAP. 30. — THE NEW LAW WRITTEN WITHIN.
Now, observe how consonant this diversity is with those words of the apostle which I quoted not long ago in another connection, and which 5 Ex. xii. 3.
6 Ex. xxxi. 18.
7 Isa. liii. 7. * Acts ii. 2.
96 THE WORKS OF ST. AUGUSTIN.
[Chap. 31.