A Treatise on the Spirit and the Letter 22
22 No Man Justified by Works PL 44, 214
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.” This indeed is the very wisdom which is called piety, 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. Accordingly, by the law of works, God says to us, Do what I command thee; but by the law of faith we say to God, Give me what Thou commandest. 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 command 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 constant 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 God, by giving Him thanks. Moreover, it is really by this same spirit that they too are deceived, who, while ignorant of the righteousness of God, and wishing to establish their own righteousness, have not submitted to God’s righteousness. It appears to me, therefore, that he is much more “a child of faith” who has learned 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 considered and weighed all these circumstances and testimonies, we conclude that a man is not justified by the precepts of a holy life, 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.
Quid igitur interest, breviter dicam. Quod operum lex minando imperat, hoc fidei lex credendo impetrat. Illa dicit, Non concupisces ; ista dicit, Cum scirem quia nemo esse potest continens nisi Deus det, et hoc ipsum erat sapientiae, scire cujus esset hoc donum; adii Dominum, et deprecatus sum . Ipsa est illa sapientia quae pietas vocatur, qua colitur Pater luminum, a quo est omne datum optimum, et omne donum perfectum . Colitur autem sacrificio laudis actionisque gratiarum, ut cultor ejus non in se ipso, sed in illo glorietur . Ac per hoc lege operum dicit Deus, Fac quod jubeo: lege fidei dicitur Deo, Da quod jubes. Ideo enim jubet lex, ut admoneat quod faciat fides; id est, ut cui jubetur, si nondum potest, sciat quid petat: si autem continuo potest, et obedienter facit, debet etiam scire quo donante possit. Non enim spiritum hujus mundi accepimus, ait idem ipse constantissimus gratiae praedicator; sed spiritum qui ex Deo est, ut sciamus quae a Deo donata sunt nobis . Quis est autem spiritus mundi hujus, nisi superbiae spiritus? Quo cor insipiens obscuratum est eorum, qui cognitum Deum non ut Deum gratias agendo glorificaverunt: nec alio spiritu decipiuntur etiam illi, qui ignorantes Dei justitiam et suam justitiam volentes constituere, justitiae Dei non sunt subjecti. Unde mihi videtur magis esse fidei filius, qui novit a quo speret quod nondum habet, quam qui sibi tribuit id quod habet: quamvis utrique horum praeferendus sit, qui et habet et novit a quo habet; si tamen non se credat esse quod nondum est; ne incidat in vitium illius pharisaei, qui quanquam Deo gratias ageret ex iis quae habebat, nihil tamen petebat dari sibi, tanquam nihilo indigeret ad augendam perficiendamve justitiam . His igitur consideratis pertractatisque pro viribus quas Dominus donare dignatur, colligimus non justificari hominem praeceptis bonae vitae nisi per fidem Jesu Christi, hoc est, non lege operum, sed fidei; non littera, sed spiritu; non factorum meritis, sed gratuita gratia.