PL 38 · cols. 819–824

Augustine, Sermones 146-153 (Classis I, de Scripturis)

Sermon CLII

CAPUT VIII. — 8. Gratia Christi perimenda aliquando concupiscentia. Modo quid agendum fidelibus Ubi spes, nisi quod sequitur : Ubi abundavit peccatum, superabundavit gratia (Rom. V, 20)? Ideo iste miles et quodam modo in isto bello exercitatissimus, tam exercitatus, ut esset et dux, cum laboraret in hoc bello contra hostem, et diceret : Video aliam legem in membris meis, repugnantem legi mentis meae, et captivantem me in lege peccati, quae est in membris meis, legem foedam, legem miseram, vulnus, tabem, languorem ; subjunxit, Miser ego homo, quis me liberabit de corpore mortis hujus? Et gementi subventum est. Quomodo subventum est? Gratia Dei per Jesum Christum Dominum nostrum. Liberabit te a lege mortis hujus, id est, a corpore mortis hujus, gratia Dei per Jesum Christum Dominum nostrum. Quando corpus habebis, ubi nulla concupiscentia remanebit? Cum mortale hoc induerit immortalitatem, et corruptibile hoc induerit incorruptionem, et dicetur morti, Ubi est, mors, contentio tua? et non erit : Ubi est, mors, aculeus tuus (I Cor. XV, 53-55)? et nusquam erit. Modo quid? Audi : Igitur ego ipse mente servio legi Dei, carne autem legi peccati. Mente servio legi Dei, non consentiendo : carne autem legi peccati, concupiscendo. Et mente legi Dei, et carne legi peccati. Et hac delector, et ibi concupisco ; sed non vincor : titillat, insidiatur, pulsat, trahere conatur : Miser ego homo, quis me liberabit de corpore mortis hujus? Nolo semper vincere : sed volo aliquando ad pacem venire. Nunc ergo, fratres, tenete istum modum : mente servite legi Dei, carne autem legi peccati ; sed ex necessitate, quia concupiscitis, non quia consentitis. Aliquando ista concupiscentia sic insidiatur sanctis, ut faciat dormientibus quod non potest vigilantibus. Unde omnes acclamastis, nisi quia omnes agnovistis? Pudet hic immorari. sed non pigeat inde Deum precari. Conversi ad Dominum, etc.

Chapter VIII. — 8. Concupiscence is at some time to be destroyed by the grace of Christ. What the faithful must do now. Where is hope, except in what follows: Where sin abounded, grace has superabounded (Rom. 5:20)? Therefore this soldier, who was in a certain way most practised in this war, so practised that he was also a general, when he was labouring in this war against the enemy and said: I see another law in my members, fighting against the law of my mind, and taking me captive in the law of sin, which is in my members — a foul law, a wretched law, a wound, a wasting, a sickness — added: Wretched man that I am, who will free me from the body of this death? And help was brought to the one groaning. How was help brought? The grace of God through Jesus Christ our Lord. He will free you from the law of this death, that is, from the body of this death, the grace of God through Jesus Christ our Lord. When will you have a body in which no concupiscence will remain? When this mortal shall have put on immortality, and this corruptible shall have put on incorruption, and it will be said to death: Where, death, is your strife? and it will not be; Where, death, is your sting (1 Cor. 15:53–55)? and it will be nowhere. What now? Hear: So then I myself with the mind serve the law of God, but with the flesh the law of sin. With the mind I serve the law of God, by not consenting; but with the flesh the law of sin, by desiring. Both with the mind the law of God, and with the flesh the law of sin. In the one I delight, and in the other I desire; but I am not overcome: it tickles, it lies in wait, it knocks, it tries to drag me: Wretched man that I am, who will free me from the body of this death? I do not wish to be always conquering: but I wish at some time to come to peace. Now therefore, brothers, hold to this manner: with the mind serve the law of God, but with the flesh the law of sin; but out of necessity, because you feel desire, not because you consent. Sometimes this concupiscence so lies in wait for the saints that it does to them when they are asleep what it cannot do when they are awake. Why did you all cry out, unless because you all recognized it? It is shameful to linger on this, but let it not irk us to pray to God about it. Turning to the Lord, etc.

SERMO CLII. De sequentibus verbis Apostoli, Rom. VII, et VIII, 1-4 ; usque ad, Misit Deus Filium suum in similitudinem carnis peccati, etc.

Sermon 152. On the following words of the Apostle, Rom. 7, and 8:1-4; as far as, God sent His Son in the likeness of the flesh of sin, etc.

1. Difficultas non est in obscuris sensibus, quando adjuvat Spiritus. Meminisse debet Charitas vestra, disputasse me vobis de quaestione difficillima ex apostoli Pauli Epistola (In superiore sermone), ubi dicit : Non enim quod volo, ago ; sed quod odi, illud facio. Qui ergo adfuistis, meministis : adestote nunc animo, ut astruatis ad id quod audistis. Sequitur enim lectio quae hodie recitata est, quam quidem lector inde coepit : Misit Deus Filium suum in similitudinem carnis peccati, et de peccato damnavit peccatum in carne : ut justitia legis impleretur in nobis, qui non secundum carnem ambulamus,

1. There is no difficulty in obscure meanings when the Spirit helps. Your Charity ought to remember that I discussed with you a most difficult question from the Epistle of the apostle Paul (in the preceding sermon), where he says: For what I will, I do not do; but what I hate, that I do. You, then, who were present remember it: be present now in mind, so that you may build upon what you heard. For there follows the reading which was recited today, which the reader indeed began from that point: God sent His Son in the likeness of the flesh of sin, and concerning sin condemned sin in the flesh: that the justice of the law might be fulfilled in us, who walk not according to the flesh,

Editors' notes and page, col. 819

Footnotes

(a) ‹anchor: SERMO CLII› · call in col 819

Nunc primum editus ex veteri codice Floriacensi, ante annos circiter 800 scripto, in quo proxime subjicitur superiori sermoni; et post recensitus in altero Ms. cor. Maximam ejus partem dederat Beda, sive Florus ad Rom. VII, et Galat. iv. Habitum Carthagine credimus, deque hoc ipso sermone, non autem de 134, ut ante cum Lovaniensibus opinabamur, loqui Augustinum postea ad Carthaginenses in Sermone 155, cap. 8 : « Jam aliquando exposuimus vobis hoc, » etc.

Now published for the first time from an old Fleury codex, written about 800 years ago, in which it follows immediately after the preceding sermon; and afterwards collated in another manuscript, cor. Bede, or rather Florus, had given the greater part of it on Rom. 7 and Gal. 4. We believe it was preached at Carthage, and that it is of this very sermon, and not of 134 as we earlier thought with the Louvain editors, that Augustine afterwards speaks to the Carthaginians in Sermon 155, ch. 8: "We once explained this to you," etc.

(printed under page 416)

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sed secundum spiritum. Illa vero quae tunc lecta sunt, nec tractata verba, ista sunt quae sequuntur: Igitur ego ipse mente servio legi Dei, carne autem legi peccati. Nulla ergo condemnatio est his nunc qui sunt in Christo Jesu. Lex enim spiritus vitae in Christo Jesu liberavit te a lege peccati et mortis. Quod enim im⟨p⟩ossibile erat Legis, in quo infirmabatur per carnem. Et sequitur quod hodie lectum est: Deus Filium suum misit in similitudinem carnis peccati. Difficultas non est in obscuris sensibus, quando adjuvat spiritus. Adjuvet ergo nos orantibus vobis; quia ipsum desiderium quod vultis intelligere, oratio est ad Deum. Ab ipso ergo oportet ut exspectetis auxilium. Nos enim, quomodo rustici in agro, forinsecus operamur. Si autem nullus esset qui intrinsecus operaretur, nec semen terrae figeretur, nec in agro cacumen exsurgeret, nec roboraretur virga et perveniret ad trabem: nec rami, nec fructus, nec folia nascerentur. Ideo dixit ipse Apostolus, discernens operationem operariorum et Creatoris: Ego plantavi, Apollo rigavit; sed Deus incrementum dedit. Et adjunxit: Neque qui plantat est aliquid, neque qui rigat; sed qui incrementum dat Deus (I Cor. III, 6 et 7). Si Deus intrinsecus incrementum non det, inanis est iste sonus ad aures vestras. Si autem det, valet aliquid quod plantamus et rigamus, et non est inanis labor noster.

but according to the spirit. Now the words that were read then, and not expounded, are these that follow: Therefore I myself with the mind serve the law of God, but with the flesh the law of sin. There is therefore now no condemnation for those who are in Christ Jesus. For the law of the spirit of life in Christ Jesus has set you free from the law of sin and of death. For what was impossible for the Law, in that it was weak through the flesh. And there follows what was read today: God sent His Son in the likeness of the flesh of sin. There is no difficulty in obscure meanings when the Spirit gives help. Let Him therefore help us while you pray; for the very desire by which you wish to understand is a prayer to God. From Him, therefore, you must look for help. For we, like countrymen in a field, work from outside. But if there were no one who worked within, neither would the seed be fixed in the earth, nor would the shoot spring up in the field, nor would the stem be strengthened and grow to the size of a beam: neither branches, nor fruit, nor leaves would come forth. That is why the Apostle himself, distinguishing the operation of the workmen from that of the Creator, said: I planted, Apollo watered; but God gave the increase. And he added: Neither is he who plants anything, nor he who waters; but God, Who gives the increase (1 Cor. 3:6–7). If God does not give the increase within, this sound reaching your ears is empty. But if He gives it, what we plant and water is worth something, and our labour is not empty.

2. Idem tractatur argumentum. Jam dixi vobis sic esse accipiendum quod ait Apostolus, Mente servio legi Dei, carne autem legi peccati; ut carni nihil plus permittatis, nisi desideria, sine quibus non potest esse. Si autem desideriis malis consenseritis, et non contra illa luctati fueritis, victi plangetis: et optandum est ut plangatis, ne et sensum doloris perdatis. Quantum ergo est in votis nostris, in voluntate nostra, in oratione nostra, quando dicimus, Ne nos inferas in tentationem, sed libera nos a malo (Matth. VI, 13); hoc utique cupimus, ut nec ipsa mala desideria existant de carne nostra. Sed quamdiu hic vivimus, efficere non valemus. Propter hoc ait: Perficere autem bonum non invenio. Facere quid invenio? Non consentire malo desiderio. Perficere non invenio: non habere malum desiderium. Restat ergo in hac pugna, ut mente non consentiente malis concupiscentiis, servias leg⟨i⟩ Dei; carne autem concupiscente, sed te non consentiente, servias legi peccati. Agit caro desideria sua, age et tu tua. Non opprimuntur, non exstinguuntur a te desideria ejus; non exstinguat tua: ut in certamine labores, non victus traharis.

2. The same argument is treated. I have already told you that what the Apostle says, With the mind I serve the law of God, but with the flesh the law of sin, is to be understood in this way: that you should allow the flesh nothing more than desires, without which it cannot exist. But if you consent to evil desires, and have not struggled against them, you will lament as men defeated: and it is to be wished that you do lament, lest you lose even the sense of pain. As far, then, as it lies in our wishes, in our will, in our prayer, when we say, Do not bring us into temptation, but deliver us from evil (Matt. 6:13), this indeed is what we desire: that not even the evil desires themselves should arise from our flesh. But as long as we live here, we are not able to bring this about. For this reason he says: But to accomplish the good I do not find. What do I find to do? Not to consent to evil desire. To accomplish I do not find: that is, not to have evil desire. It remains, therefore, in this fight, that with the mind not consenting to evil concupiscences you serve the law of God; but with the flesh lusting, though you do not consent, you serve the law of sin. The flesh pursues its desires; you too pursue yours. Its desires are not crushed, not extinguished by you; let it not extinguish yours: so that you may toil in the contest, not be dragged away vanquished.

3. Concupiscentiae malum in baptizatis sine reatu. Sequitur ergo et dicit Apostolus, Nulla ergo condemnatio est nunc his qui sunt in Christo Jesu. Et si habent desideria carnis, quibus non consentiunt; et si lex in membris eorum repugnat legi mentis eorum, et captivare vult mentem: tamen quia per gratiam Baptismatis et lavacri regenerationis solutus est et ipse reatus,

3. The evil of concupiscence in the baptized is without guilt. The Apostle therefore goes on and says, There is therefore now no condemnation for those who are in Christ Jesus. Even if they have desires of the flesh, to which they do not consent; even if the law in their members fights against the law of their mind, and wishes to take the mind captive: yet because through the grace of Baptism and of the washing of regeneration even the very guilt has been loosed,

Editors' notes and page, col. 820

Footnotes

(1) ‹anchor: impossibile erat Legis› · call in col 820

In Floriacensi exemplari constanter est genitivo casu Legis, ut in graeco, tou nomou.

In the Fleury copy it is consistently in the genitive case, "Legis" [of the Law], as in the Greek, "tou nomou".

(printed under page 416)

(2) ‹anchor: cacumen exsurgeret› · call in col 820

Sic Ms. cor. [exiret.]

So the manuscript cor. [exiret] [the bracketed word is faint in the scan].

(printed under page 416)

(3) ‹anchor: Si autem› · call in col 820

Idem Ms., Si enim.

The same manuscript: "Si enim" [for if].

(printed under page 416)

(4) ‹anchor: non consentiente› · call in col 820

In eodem Ms., consentiens.

In the same manuscript: "consentiens" [consenting].

(printed under page 416)

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other: QA Q3: "legi" before Dei prints with a broken final letter ("leg:"); set leg⟨i⟩

PL 38:821

cum quo eras natus, et quidquid antea consensisti malae concupiscentiae, sive quolibet flagitio, sive quolibet facinore, sive qualibet mala cogitatione, sive qualibet mala locutione, omnia deleta sunt in illo fonte, quo servus intrasti, unde liber existi: quia ergo haec ita sunt, Nulla nunc condemnatio est his qui sunt in Christo Jesu. Nulla est nunc, antea fuit. Ex uno omnes in condemnationem (Rom. V, 16). Hoc malum fecerat generatio, sed hoc bonum fecit regeneratio. Lex enim Spiritus vitae in Christo Jesu liberavit te a lege peccati et mortis. Inest in membris, sed reum te non facit. Liberatus es ab illa; liber pugna; sed vide ne vincaris, et iterum fias servus. Laboras pugnando, sed laetaberis triumphando.

with which you were born, and whatever you consented to before, to evil concupiscence, whether in any shameful deed, or in any crime, or in any evil thought, or in any evil speech: all have been blotted out in that font, into which you entered a slave, from which you came out free. Since, then, these things are so, There is now no condemnation for those who are in Christ Jesus. There is none now; before, there was. From one, all unto condemnation (Rom. 5:16). This evil generation had done, but this good regeneration has done. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. It is present in the members, but it does not make you guilty. You have been set free from it; fight as a free man; but see that you are not overcome and become a slave again. You toil in fighting, but you will rejoice in triumphing.

4. Manichaeorum error cavendus. Dixi autem vobis, et maxime meminisse debetis, ne forte propter istam pugnam, sine qua homo esse non potest, etiam qui juste vivit; imo ille in ea est, qui juste vivit; nam nec pugnat, sed trahitur, qui juste non vivit: ergo ne putetis propter hoc quasi duas ex diversis principiis esse naturas, sicut insaniunt Manichaei, quod quasi non sit caro ex Deo. Falsum est, utrumque ex Deo est. Sed natura humana istam in semetipsa meruit ex peccato. Ergo languor est: sanatur, et non est. Discordia modo quae est in spiritu et carne, pro concordia laborat; spiritus ideo laborat, ut caro cum illo concordet. Quemadmodum si in una domo litem inter se habeant vir et uxor; ad hoc debet laborare vir, ut domet uxorem. Domata uxor subjugetur viro; subjugata uxore viro, fiat pax in domo.

4. The error of the Manichaeans to be guarded against. But I have told you, and you ought above all to remember it, lest perhaps on account of this fight, without which a man cannot be, even he who lives justly (nay rather, he who lives justly is the one who is in it; for he who does not live justly does not fight, but is dragged along): do not therefore think on account of this that there are, as it were, two natures from different principles, as the Manichaeans rave, as though the flesh were not from God. It is false; both are from God. But human nature merited this in itself by sin. Therefore it is a sickness: it is healed, and it is no more. The discord which now exists in spirit and flesh labours for concord; the spirit labours for this reason, that the flesh may be in concord with it. Just as if in one house a husband and wife have a quarrel between them, the husband ought to labour for this, that he may tame the wife. Once tamed, let the wife be made subject to the husband; the wife being made subject to the husband, let there be peace in the house.

5. Lex triplex: lex peccati, lex fidei, lex factorum. Cum autem dixisset, Lex spiritus vitae in Christo Jesu liberavit te a lege peccati et mortis; proposuit nobis intelligendas ipsas leges. Intuemini eas, et discernite: satis vobis necessaria est ista discretio. Lex, inquit, spiritus vitae, ecce una lex: liberavit te a lege peccati et mortis, ecce altera lex. Et sequitur: Quod enim impossibile erat legis, in quo infirmabatur per carnem, ecce tertia lex. Aut forte ista est ex duabus? Inquiramus et Domino adjuvante videamus. De lege illa bona quid dixit? Lex spiritus vitae liberavit te a lege peccati et mortis. Istam non dixit invalidam fuisse ad efficiendum: Liberavit, inquit, te lex spiritus vitae a lege peccati et mortis. Lex illa bona liberavit te ab ista lege mala. Lex enim mala quae est? Video alium legem in membris meis repugnantem legi mentis meae, et captivantem me in lege peccati, quae est in membris meis. Quare et ipsa lex dicta est? Recte omnino. Admodum enim legitime factum est ut homo qui noluit obedire Domino suo, non ei serviret caro ipsius. Supra te Dominus tuus, infra te caro tua. Servi meliori, ut serviat tibi inferior. Contempsisti superiorem, torqueris ab inferiore. Ista est ergo lex peccati, ipsa est et mortis. Per peccatum enim mors. Qua die manducaveritis, morte moriemini (Gen. II, 17). Ista ergo lex peccati trahit spiritum, et subjugare contendit. Sed condelector legi Dei secundum interiorem hominem. Ac per hoc fit illa pugna, et in ipso

5. A threefold law: the law of sin, the law of faith, the law of deeds. Now when he had said, The law of the spirit of life in Christ Jesus has set you free from the law of sin and of death, he set before us these very laws to be understood. Look at them closely, and distinguish them: this distinction is quite necessary for you. The law, he says, of the spirit of life: see, one law. Has set you free from the law of sin and of death: see, another law. And there follows: For what was impossible for the law, in that it was weakened through the flesh: see, a third law. Or perhaps this one is one of the two? Let us inquire and, with the Lord's help, let us see. What did he say of that good law? The law of the spirit of life has set you free from the law of sin and of death. This one he did not say had been powerless to accomplish anything: The law of the spirit of life, he says, has set you free from the law of sin and of death. That good law has set you free from this evil law. For what is the evil law? I see another law in my members fighting against the law of my mind, and taking me captive in the law of sin, which is in my members. Why is it also called a law? Quite rightly. For it was done entirely according to law, that the man who would not obey his Lord should not have his own flesh serve him. Above you is your Lord, below you is your flesh. Serve the better, that the lower may serve you. You despised the higher; you are tormented by the lower. This, then, is the law of sin; it is also that of death. For through sin, death. On the day you eat, you shall die the death (Gen. 2:17). This law of sin, then, drags the spirit and strives to subjugate it. But I delight in the law of God according to the inner man. And because of this that fight takes place, and in the very

Editors' notes and page, col. 821

Footnotes

(1) ‹anchor: ex duabus› · call in col 821

Ms. cor., Aut forte ista una est ex duabus.

Manuscript cor.: "Aut forte ista una est ex duabus" [or perhaps this is one of the two].

(printed under page 417)

(a) ‹anchor: humana istam› · call in col 821

Forte, litem.

Perhaps "litem" [strife].

(printed under page 417)

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certamine dicitur, Mente servio legi Dei, carne autem legi peccati. Lex spiritus vitae liberavit te a lege peccati et mortis. Lex enim ipsa spiritus vitae quomodo te liberavit? Primo omnium indulgentiam peccatorum dedit. Ipsa est enim lex, de qua in Psalmo dicitur Deo: Et de lege tua miserere mei (Psal. CXVIII, 29). Lex misericordiae, lex fidei, non factorum. Quae est ergo lex factorum? Jam audistis legem fidei bonam: Lex spiritus vitae liberavit te a lege peccati et mortis. Audistis et aliam legem peccati et mortis. Quod enim impossibile erat legis, in quo infirmabatur per carnem. Haec ergo lex tertio loco quae nominata est, nescio quid quasi non implet: lex autem illa spiritus vitae implevit; quia te de lege peccati et mortis liberavit. Lex itaque ista, quae loco tertio nominata est, ipsa Lex quae data est populo per Moysen in monte Sina, ipsa dicitur lex factorum. Ipsa minari novit, non subvenire; jubere novit, non juvare. Ipsa est quae dixit, Non concupisces. Unde dicit Apostolus, Concupiscentiam nesciebam, nisi Lex diceret, Non concupisces. Et quid mihi profuit, quia Lex dixit, Non concupisces? Occasione accepta peccatum per mandatum fefellit me, et per illud occidit. Prohibitus sum concupiscere, nec implevi jussa, sed victus sum. Ante legem fui peccator: accepta lege factus sum praevaricator. Peccatum enim occasione accepta per mandatum fefellit me, et per illud occidit.

struggle it is said, With the mind I serve the law of God, but with the flesh the law of sin. The law of the spirit of life has freed you from the law of sin and of death. For how has the law of the spirit of life itself freed you? First of all, it has granted forgiveness of sins. For it is the law of which it is said to God in the Psalm: And by Thy law have mercy on me (Ps. 118:29). The law of mercy, the law of faith, not of works. What, then, is the law of works? You have already heard of the good law of faith: The law of the spirit of life has freed you from the law of sin and of death. You have heard also of another law, of sin and of death. For what was impossible for the law, in that it was weak through the flesh. This law, then, which is named in the third place, somehow as it were does not fulfil; but that law of the spirit of life has fulfilled, because it has freed you from the law of sin and of death. And so this law, which is named in the third place, the very Law which was given to the people through Moses on Mount Sinai, is itself called the law of works. It knows how to threaten, not how to help; it knows how to command, not how to assist. It is the one that said, You shall not covet. Hence the Apostle says, I did not know covetousness, unless the Law had said, You shall not covet. And what did it profit me that the Law said, You shall not covet? Sin, taking occasion through the commandment, deceived me, and by it killed [me]. I was forbidden to covet, and I did not fulfil the commands, but was overcome. Before the law I was a sinner; when I had received the law I became a transgressor. For sin, taking occasion through the commandment, deceived me, and by it killed [me].

6. Lex Moysi defenditur contra Manichaeos.— Itaque, inquit, lex quidem sancta. Bona est ergo et ista lex (quia et ipsam reprehendunt Manichaei, quomodo carnem). De illa dicit Apostolus: Itaque lex quidem sancta, et mandatum sanctum, et justum, et bonum. Quod ergo bonum est, mihi factum est mors? Absit. Sed peccatum ut appareat peccatum, per bonum mihi operatum est mortem. Apostoli verba sunt; videte et attendite. Itaque lex quidem sancta. Quid tam sanctum, quam Non concupisces? Non esset mala legis praevaricatio, nisi ipsa esset bona. Si enim non esset bona, non esset malum praevaricari rem malam. Quia vero malum est eam praevaricari, ergo bona est. Quid tam bonum, quam Non concupisces? Lex ergo sancta, et mandatum sanctum, et justum, et bonum. Quomodo satiat? quomodo inculcat? Quasi contra calumniatores clamat. Quid dicis, Manichaee? Lex quae data est per Moysen mala est? Mala est, dicunt. O portenta! o frontem! Tu dixisti semel, Mala: audi Apostolum dicentem, Lex quidem sancta, et mandatum sanctum, et justum, et bonum. Taces aliquando? Quod ergo bonum est, inquit, mihi factum est mors? Absit. Sed peccatum ut appareat peccatum, per bonum mihi operatum est mortem. Et hic, per bonum: sic reum accusat, ut a laude Legis non recedat. Per bonum mihi, inquit, operatum est mortem. Per quod bonum? Mandatum. Per quod bonum? Legem. Quomodo operatum est mortem? Ut appareat peccatum; ut fiat supra modum peccatum, delinquens per mandatum. Ideo, supra modum.

6. The Law of Moses is defended against the Manichaeans.— Therefore, he says, the law indeed is holy. Good, then, is this law too (for the Manichaeans find fault with it as well, as they do with the flesh). Of it the Apostle says: Therefore the law indeed is holy, and the commandment holy, and just, and good. Did that which is good, then, become death to me? Far from it. But sin, that it might appear as sin, wrought death for me through what is good. These are the Apostle's words; see and give heed. Therefore the law indeed is holy. What is so holy as You shall not covet? Transgression of the law would not be evil, unless the law itself were good. For if it were not good, it would not be evil to transgress an evil thing. But since it is evil to transgress it, therefore it is good. What is so good as You shall not covet? The law, then, is holy, and the commandment holy, and just, and good. How he fills [us] with it! How he drives it home! He cries out as if against slanderers. What do you say, Manichaean? Is the Law which was given through Moses evil? It is evil, they say. What monstrosities! What effrontery! You have said once, Evil: hear the Apostle saying, The law indeed is holy, and the commandment holy, and just, and good. Will you be silent at last? Did that which is good, then, he says, become death to me? Far from it. But sin, that it might appear as sin, wrought death for me through what is good. Here too, through what is good: he so accuses the culprit as not to depart from the praise of the Law. Through what is good, he says, it wrought death for me. Through what good? The commandment. Through what good? The Law. How did it work death? That sin might appear; that sin might become beyond measure, transgressing through the commandment. Therefore, beyond measure.

Editors' notes and page, col. 822

Footnotes

(1) ‹anchor: not visible in the page-foot image› · call in col 822

Sic ex Ms. cor. [Lex spiritus vitae liberavit te a lege peccati et mortis. Quod enim, etc.]

So from the manuscript cor. ["The law of the spirit of life has set you free from the law of sin and death. For what," etc.]

(printed under page 417)

(2) ‹anchor: not visible in the page-foot image› · call in col 822

Idem Ms., occasione enim accepta.

The same manuscript: "occasione enim accepta" [for, taking occasion].

(printed under page 417)

(3) ‹anchor: o frontem› · call in col 822

Idem Ms., o frontem duram !

The same manuscript: "o frontem duram!" [O hard brow!].

(printed under page 417)

(4) ‹anchor: reum accusat› · call in col 822

Sic Florus. At Floriacensis Ms., causatur.

So Florus. But the Fleury manuscript: "causatur" [pleads the case].

(printed under page 417)

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PL 38:823

Quando delinquebat sine mandato, minus erat: quando delinquit per mandatum, excedit modum. Quando enim non prohibetur aliquis, putat quia bene facit. Prohibitus, incipit nolle facere: vincitur, trahitur, subjugatur: jam restat illi gratiam invocare; quia non potuit legem servare.

When he transgressed without the commandment, it was less: when he transgresses through the commandment, it exceeds measure. For when someone is not forbidden, he thinks that he does well. Once forbidden, he begins to be unwilling to do it: he is overcome, dragged off, subjugated: now it remains for him to call upon grace; because he could not keep the law.

7. Tres leges. Ac per hoc lex illa, de qua dictum est, Lex enim spiritus vitae liberavit te a lege peccati et mortis, lex est fidei, lex est Spiritus, lex est gratiae, lex est misericordiae. Illa vero lex peccati et mortis, non est lex Dei, sed peccati et mortis. Illa vero altera de qua dicit Apostolus, Lex sancta, et mandatum sanctum, et justum, et bonum, lex est Dei, sed factorum, lex operum: operum lex, quae jubet non juvat: lex quae tibi ostendit, non tollit p⟨e⟩ccatum. Ab alia tibi lege ostenditur peccatum, ab alia tollitur. Duo sunt Testamenta, vetus et novum. Audi Apostolum dicentem: Dicite mihi, sub Lege volentes esse, Legem non legistis? Scriptum est enim quod Abraham duos filios habuit, unum de ancilla, et unum de libera. Sed is quidem qui de ancilla, secundum carnem natus est; qui autem de libera, per promissionem: quae sunt in allegoria. Hae⟨c⟩ enim sunt duo Testamenta, unum quidem in monte Sina in servitutem generans, quae est Agar ancilla Sarrae, quae data est Abrahae, et peperit Ismaelem servum. Est ergo Testamentum vetus pertinens ad Agar, in servitutem generans. Quae autem sursum est Jerusalem, libera est, quae est mat⟨e⟩r nostra (Galat. IV, 21-26). Ergo filii gratiae, filii sunt liberae: filii litterae, filii sunt ancillae. Quaere filios ancillae: Littera occidit. Quaere filios liberae: Spiritus autem vivificat (II Cor. III, 6). Lex Spiritus vitae in Christo Jesu liberavit te a lege peccati et mortis, unde te non potuit liberare lex litterae. Quod enim impossibile erat Legis, in quo infirmabatur per carnem. Rebellabat enim caro tua, subjugabat te caro tua; audiebat Legem, et plus incitabat concupiscentiam tuam. Infirmabatur ergo lex litterae per carnem: ac per hoc impossibile erat legis litterae liberare a lege peccati et mortis.

7. Three laws. And therefore that law of which it is said, For the law of the spirit of life has freed you from the law of sin and death, is the law of faith, the law of the Spirit, the law of grace, the law of mercy. But that law of sin and death is not the law of God, but of sin and death. But that other, of which the Apostle says, The law is holy, and the commandment holy, and just, and good, is the law of God, but of deeds, the law of works: a law of works, which commands but does not help: a law which shows you sin but does not take it away. By the one law sin is shown to you, by the other it is taken away. There are two Testaments, the old and the new. Hear the Apostle saying: Tell me, you who wish to be under the Law, have you not read the Law? For it is written that Abraham had two sons, one by the bondwoman and one by the free woman. But he who was of the bondwoman was born according to the flesh; but he who was of the free woman, through the promise: which things are in allegory. For these are the two Testaments, the one indeed on Mount Sinai, bearing children into bondage, which is Agar, the handmaid of Sarah, who was given to Abraham and bore Ishmael, a slave. The old Testament therefore pertains to Agar, bearing children into bondage. But the Jerusalem which is above is free, which is our mother (Gal. 4:21–26). Therefore the sons of grace are sons of the free woman: the sons of the letter are sons of the bondwoman. Seek the sons of the bondwoman: The letter kills. Seek the sons of the free woman: But the Spirit gives life (2 Cor. 3:6). The law of the Spirit of life in Christ Jesus has freed you from the law of sin and death, from which the law of the letter could not free you. For what was impossible for the Law, in that it was weakened through the flesh. For your flesh was rebelling, your flesh was subjugating you; it heard the Law, and stirred up your concupiscence all the more. The law of the letter, therefore, was weakened through the flesh: and for this reason it was impossible for the law of the letter to free from the law of sin and death.

8. Christi caro sola non caro peccati. Misit Deus Filium suum in similitudinem carnis peccati: non in carne peccati. In carne quidem, sed non in carne peccati. Caetera ergo omnium hominum caro, caro peccati: sola illius, non caro peccati; quia non eum mater concupiscentia, sed gratia concepit: tamen habens similitudinem carnis peccati; unde et nutriri, et esurire, et sitire, et dormire, et fatigari, et mori potuit. In similitudinem carnis peccati misit Deus Filium suum.

8. The flesh of Christ alone is not flesh of sin. God sent His Son in the likeness of the flesh of sin: not in the flesh of sin. In flesh indeed, but not in the flesh of sin. The flesh of all other men, therefore, is flesh of sin: His alone is not flesh of sin; because His mother conceived Him not by concupiscence but by grace: yet having the likeness of the flesh of sin; whence He was able to be nourished, and to hunger, and to thirst, and to sleep, and to be wearied, and to die. In the likeness of the flesh of sin God sent His Son.

9. De peccato in Christo quomodo damnatum peccatum.— Et de peccato damnavit peccatum in carne. De quo peccato? Quod peccatum? De peccato damnavit peccatum in carne: ut justitia legis impleatur in nobis. Jam illa justitia legis impleatur in nobis; jam illa justitia quae jubetur, impleatur in nobis per Spiritum qui adjuvat: id est, lex litterae impleatur in nobis per

9. How sin was condemned by sin in Christ.— And by sin He condemned sin in the flesh. By what sin? Which sin? By sin He condemned sin in the flesh: that the justice of the law might be fulfilled in us. Now let that justice of the law be fulfilled in us; now let that justice which is commanded be fulfilled in us through the Spirit Who helps: that is, let the law of the letter be fulfilled in us through

Editors' notes and page, col. 823

Footnotes

(1) ‹anchor: not visible in the page-foot image› · call in col 823

Uterque Mss. f. et cor., sine mandato in usu erat. Praetulimus lectionem Flori.

Both manuscripts, f. and cor.: "sine mandato in usu erat" [was in use without the commandment]. We have preferred Florus's reading.

(printed under page 418)

(2) ‹anchor: omnium hominum caro› · call in col 823

Florus, omnis hominum caro.

Florus: "omnis hominum caro" [all the flesh of men].

(printed under page 418)

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PL 38:824

spiritum vitae : qui non secundum carnem ambulamus, sed secundum spiritum. De quo ergo peccato Dominus, quod peccatum damnavit? Video, video quidem quod peccatum damnavit, video prorsus : Ecce Agnus Dei, ecce qui tollit peccatum mundi (Joan. I, 29). Quod peccatum? Omne peccatum, omne nostrum peccatum damnavit. Sed de quo peccato? Ipse non habebat peccatum : de illo dictum est, Qui peccatum non fecit, nec inventus est dolus in ore ejus (I Petr. II, 22). Nullum prorsus, nec trahendo, nec addendo : nullum peccatum habuit, nec originis, nec propriae iniquitatis. Originem virgo demonstrat; conversatio vero ejus sancta satis ostendit nihil eum fecisse unde dignus esset morte. Ideo ait : Ecce venit princeps hujus mundi (diabolum significans), et in me nihil inveniet. Non inveniet quare me occidat princeps mortis. Et quare ergo moreris? Sed ut sciant omnes quia voluntatem Patris mei facio, eamus hinc (Joan. XIV, 30 et 31). Et perrexit ad passionem mortis, mortem voluntariam, non necessitatis, sed arbitrii. Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam. Nemo tollit eum a me, sed ego pono eum, et iterum sumo eam (Id. X, 17, 18). Si miraris potestatem, intellige majestatem. Ut Deus loquitur, Christus loquitur.

the spirit of life: we who walk not according to the flesh, but according to the spirit. From what sin, then, did the Lord, what sin did He condemn? I see, I do indeed see what sin He condemned, I see it plainly: Behold the Lamb of God, behold Him Who takes away the sin of the world (John 1:29). What sin? All sin, all our sin He condemned. But from what sin? He Himself had no sin: of Him it was said, Who did no sin, nor was deceit found in His mouth (1 Pet. 2:22). None at all, neither by inheriting nor by adding: He had no sin, neither of origin nor of His own iniquity. His origin the virgin shows; and His holy manner of life shows clearly enough that He did nothing for which He would deserve death. Therefore He says: Behold, the prince of this world comes (signifying the devil), and in Me he will find nothing. He will find no reason why the prince of death should kill Me. And why then dost Thou die? But that all may know that I do the will of My Father, let us go hence (John 14:30–31). And He went on to the passion of death, a voluntary death, not of necessity, but of free choice. I have power to lay down My life, and I have power to take it up again. No one takes it from Me, but I lay it down, and I take it up again (John 10:17–18). If you marvel at the power, understand the majesty. As God He speaks, Christ speaks.

10. Quorumdam sententia de loco Apostoli. De quo ergo peccato damnavit peccatum? Intellexerunt quidam, et pervenerunt ad sensum non improbum. Sed tamen quid dixerit Apostolus, quantum mihi videtur, indagare minime potuerunt. Rem tamen non malam dixerunt : hanc vobis prius dico, et deinde quid mihi videatur, et quod ipsa Scriptura divina ostendat esse verissimum. Cum turbarentur : De quo peccato damnavit peccatum? Habebat peccatum? hoc dixerunt, De peccato damnavit peccatum, de peccato non suo; tamen de peccato damnavit peccatum. Si ergo non de suo, de cujus? De peccato Judae, de peccato Judaeorum. Unde enim fudit sanguinem in remissionem peccatorum? Quia crucifixus est a Judaeis. Quo tradente? Juda. Judaei quando illum occiderunt, Judas illum tradidit. Bene fecerunt, an peccaverunt? Peccaverunt. Ecce de quo peccato damnavit peccatum. Bene dictum est, et vere dictum est, quia et de peccato Judaeorum Christus damnavit omne peccatum, quia illis persequentibus fudit sanguinem, quo delevit omne peccatum. Verumtamen alio loco vide quid dicat Apostolus : Pro Christo, inquit, legatione fungimur, tanquam Deo hortante per nos : obsecramus pro Christo, id est tanquam Christus vos obsecret, pro illo vos obsecramus, reconciliari Deo. Et sequitur : Eum qui non noverat peccatum. Deus cui vos obsecramus reconciliari, eum qui non noverat peccatum, id est Christum Deum, eum Christum, qui non noverat peccatum, peccatum pro nobis fecit, ut nos simus justitia Dei in ipso (II Cor. V, 20, 21). Numquid hic potest intelligi peccatum

10. The opinion of certain people on the passage of the Apostle. From what sin, then, did He condemn sin? Certain people have understood it, and have arrived at a sense that is not unsound. But all the same, as far as it seems to me, they were by no means able to track down what the Apostle said. Yet what they said is not a bad thing: this I tell you first, and then what seems right to me, and what Holy Scripture itself shows to be most true. When they were perplexed: From what sin did He condemn sin? Did He have sin? they said this: From sin He condemned sin, from sin not His own; yet from sin He condemned sin. If, then, not from His own, from whose? From the sin of Judas, from the sin of the Jews. For whence did He shed His blood for the remission of sins? Because He was crucified by the Jews. By whose betrayal? Judas's. When the Jews killed Him, Judas betrayed Him. Did they do well, or did they sin? They sinned. See, from what sin He condemned sin. It is well said, and truly said, that from the sin of the Jews too Christ condemned all sin, because while they persecuted Him He shed His blood, by which He blotted out all sin. Nevertheless, see what the Apostle says in another place: For Christ, he says, we act as ambassadors, God as it were exhorting through us: we beseech you for Christ, that is, as though Christ were beseeching you, on His behalf we beseech you, to be reconciled to God. And there follows: Him Who knew not sin. God, to Whom we beseech you to be reconciled, Him Who knew not sin, that is, Christ God, that Christ Who knew not sin, He made sin for us, that we might be the righteousness of God in Him (2 Cor. 5:20–21). Can sin here be understood

Editors' notes and page, col. 824

Footnotes

(1) ‹anchor: not visible in the page-foot image› · call in col 824

Florus, peccatum dimisit et damnavit.

Florus: "peccatum dimisit et damnavit" [he dismissed and condemned sin].

(printed under page 418)

(2) ‹anchor: a Judaeis› · call in col 824

Ms. cor., Quia crucifixus est. A quibus crucifixus est ? A Judaeis.

Manuscript cor.: "Because he was crucified. By whom was he crucified? By the Jews."

(printed under page 418)

(3) ‹anchor: damnavit peccatum› · call in col 824

Sic ex Ms. cor. [an peccaverunt. Bene dictum est, etc.]

So from the manuscript cor. ["or did they sin. It was well said," etc.]

(printed under page 418)

(a) ‹anchor: Cum turbarentur› · call in col 824

Forte, interrogarentur.

Perhaps "interrogarentur" [when they were questioned].

(printed under page 418)