The Pelagian heretics were wont here to object unto our forefathers (as the Romanists do now a days unto us) both the examples of the Heathen, twho being strangers from the faith, did notwithstanding (as they said) abound with virtues: and S. Pauls testimony also concerning them, Rom. 2.14, 15. by which they laboured to prove, uthat even such as were strangers from the faith of Christ, might yet have true righteousness; because that these, as the Apostle witnessed, naturally did the things of the Law. But will you hear how S. Augustine took up Julian the Pelagian, for making this objection? xHerein hast thou expressed more evidently that doctrine of yours, wherein you are enemies unto the grace of God which is given by Jesus Christ our Lord, who taketh away the sin of the world: bringing in a kind of men, which may please God without the faith of Christ, by the law of nature. This is it, for which the Christian Church doth most of all detest you: & again. yBe ⟨p. 469⟩it far from us to think, that true virtue should be in any one, unless he were righteous. And as far, that one should be truly righteous, unless he did live by faith: for the just doth live by faith. Now which of them, that would have themselves accounted Christians, but the Pelagians alone, or even among them, perhaps thou thy self alone, would say that an infidel were righteous, would say that an ungodly man were righteous, would say that a man mancipated to the Devil were righteous? although he were Fabricius, although he were Fabius, although he were Scipio, although he were Regulus. And whereas Julian had further demanded: zIf a Heathen man do clothe the naked, because it is not of faith, is it therefore sin? Saint Augustine answereth absolutely, in as much as it is not of faith, it is sin: not because the fact considered in it self, which is to clothe the naked, is a sin; but of such a work not to glory in the Lord, none but an impious man will deny to be a sin. For howsoever, ain it self, this natural compassion be a good work; yet he useth this good work amiss, that useth it unbelievingly, and doth this good work amiss, that doth it unbelievingly: but who so doth any thing amiss, sinneth surely. From whence it is to be gathered, that even those good works which unbelievers do, are not theirs, but his who maketh good use of evil men:
The Pelagian heretickes were wont here to object unto our forefathers (as the Romanistes doe now a daies unto us) both the examples of the Heathen, tvvho being strangers from the faith, did notwithstanding (as they said) abound with vertues: and S. Pauls testimonie also concerning them, Rom. 2.14, 15. by which they laboured to prove, uthat even such as were strangers from the faith of Christ, might yet have true righteousnesse; because that these, as the Apostle witnessed, naturally did the things of the Law. But will you heare how S. Augustine tooke up Iulian the Pelagian, for making this ob•ection? xHerein hast thou expressed more evidently that doctrine of yours, wherein you are enemies unto the grace of God which is given by Iesus Christ our Lord, who taketh away the sinne of the world: bringing in a kinde of men, which may please God without the faith of Christ, by the law of nature. This is it, for which the Christiā Church doth most of all detest you: & again. yBe ⟨p. 469⟩it farre from us to thinke, that true vertue should be in any one, unlesse he were righteous. And as farre, that one should be truly righteous, unlesse he did live by faith: for the just doth live by faith. Now which of them, that would have themselves accounted Christians, but the Pelagians alone, or even among them, perhaps thou thy selfe alone, would say that an infidell were righteous, would say that an ungodly man were righteous, would say that a man mancipated to the Devill were righteous? although he were Fabricius, although hee were Fabius, although hee were Scipio, although he were Regulus. And whereas Iulian had further demanded: zIf a Heathen man doe cloath the naked, because it is not of faith, is it therefore sinne? Saint Augustine answereth absolutely, in as much as it is not of faith, it is sinne: not because the fact considered in it selfe, which is to cloath the naked, is a sinne; but of such a worke not to glory in the Lord, none but an impious man will deny to be a sinne. For howsoever, ain it selfe, this naturall compassion be a good worke; yet hee useth this good worke amisse, that useth it unbeleevingly, and doth this good work amisse, that doth it unbeleevingly: but who so doth any thing amisse, sinneth surely. From whence it is to be gathered, that even those good workes which unbeleevers doe, are not theirs, but his who maketh good use of evill men:
- tSed acerbissimi gratiae hujus inimici, exempla nobis opponitis impiorum, quos dicitis alienos á fide abundare virtutibus. Aug. contr. Julian. lib. 4. cap. 3.Sed acerbissimi gratiae hujus inimici, exempla nobis opponitis impiorum, quos dicitis alienos á fide abundare virtutibus. Aug. contr. Iulian. lib. 4. cap. 3.
- uPer hos enim probare conatus es, etiam alienos á fide Christi, veram posse habere justitiam; eo quòd isti, teste Apostolo, naturaliter quae legis sunt faciunt. Ibid.
- xUbi quidem dogma vestrū quo estis inimici gratiae Dei, quae datur per Jesum Christum Dominum nostrū, qui tollit peccatum mundi, evidentiùs expressisti; intro ducens hominum genus, quod Deo placere possit sine Christi fide, lege naturae. Hoc est unde vos maximé Christiana detestatur Ecclesia. Ibid.Vbi quidem dogma vestrū quo estis inimici gratiae Dei, quae datur per Iesum Christum Dominum nostrū, qui tollit peccatum mundi, evidentiùs expressisti; intro ducens hominum genus, quod Deo placere possit sine Christi fide, lege naturae. Hoc est unde vos maximé Christiana detestatur Ecclesia. Ibid.
- ySed absit, ut sit in aliquo vera virtus, nisi fuerit justus. Absit autē ut sit justus veré, nisi vivat ex fide: Justus enim ex fide vivit. Quis porrò eorū, qui se Christianos habe•i volunt, nisi soli Pelagiani, aut in ipsis etiā fortè tu solus, justū dixerit infidelē justū dixerit impiū, justū dixerit Diabolo mancipatū? sit licèt ille Fabricius, sit licèt Fabius, sit licèt Scipio, sit licèt Regulus. I•id.Sed absit, ut sit in aliquo vera virtus, nisi fuerit justus. Absit autē ut sit justus veré, nisi vivat ex fide: Iustus enim ex fide vivit. Quis porrò eorū, qui se Christianos habe•i volunt, nisi soli Pelagiani, aut in ipsis etiā fortè tu solus, justū dixerit infidelē justū dixerit impiū, justū dixerit Diabolo mancipatū? sit licèt ille Fabricius, sit licèt Fabius, sit licèt Scipio, sit licèt Regulus. I•id.
- zSi gently (inquis) nudum operuerit, nunquid quia non est ex fide, peccatum est? Prorsus in quantum non est ex fide peccatum est: non quia per seipsum factum, quod est nudum operire, peccatum est; sed de tali opere non in •omino gloriari, solus impius negat esse peccatum. Ibid.
