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referring to the apostle himself. This I have shewn, with as much diligence as I was able, in those books which I have late ly written against the Pelagians.

"In this book, therefore, I have said that, by the words but I am carnal, sold under sin, through the remainder of the chapter to the verse in which he says, O wretched man that I am! a man is described who is still under the law, but not yet placed under grace, who wills to do that which is good, but who, conquered by the desires of the flesh, does that which is evil. From the dominion of this concupiscence the man is not delivered, except by the grace of God through Jesus Christ our Lord, by the gitt of the Holy Ghost, through whom love being diffused, or shed abroad, in our hearts, overcomes all the desires of the flesh, that we may not consent to those desires to do evil, but rather that we may do good. By this, indeed, is now overturned the Pelagian heresy, that will not admit that the love by which we live good and pious lives is from God to us, but that asserts it to be from ourselves.

"But in those books which we have published against the Pelagians, we have shewn, that the words of the apostle in Rom. vii, are better understood as those of a spiritual man who is now placed under grace-on account of the body of flesh which is not yet spiritual, but which will be so in the resurrection of the dead, and on account of carnal concupiscence itself, with which the saints maintain such a conflict, not consenting to it for evil, as not to be without its opposing motions in this life, which yet they resist. But the saints will not have such motions to evil in that world in which death will be swallowed up in victory. Therefore, on account of this concupiscence and those motions to which such a resistance is given as they may still be in us, [or as suffers them yet to be in us,] every holy person who is now placed under grace can utter all those words which I have here said are the expressions of a man who is not yet placed under grace, but under the law. To shew this, would require much time; and I have mentioned the place where I have shewn it." (Ibid.)

"Of the books which I wrote when a bishop, the first two were addressed to Simplicianus, bishop of the church of Milan,

who was successor to the blessed Ambrose-in them I discussed diverse questions. Two of the questions on which I treated in the first book, were from St. Paul's Epistle to the Romans. The first of them was on what is written in vii, 7- What shall we say then? Is the law sin? God forbid !-down to the 25th verse in which it is said, Who shall deliver me from the body of this death? The grace of God through Jesus Christ our Lord. In that book, I have expounded these words of the apostle, The law is spiritual, but I am carnal, and the other expressions by which the flesh is shewn to contend against the Spirit. In it I have explained them in such a manner as that in which a man is described who is still under the law, but not yet placed under grace. For a long time afterwards elapsed, before I discerned that they could also be the words of a spiritual man, and this with a stronger semblance of probability." (Retractations, lib. 2, cap. 1.)

4. These are the passages transcribed with verbal accuracy, in which St. Augustine retracts the opinion which he had previously explained, from which it is apparent that he neither rejected his former opinion, nor convicted it of falsehood, error or heresy; but that he only said, "This passage in the apostle's writings may also be understood as referring to a man who is regenerate, spiritual, and placed under grace, and this much better and with more probability than concerning a man placed under the law;" yet he says that this [his first] opinion is opposed to the Pelagian heresy. But the very words which he employs in his Retractations teach us, that this chapter in the apostolical writings may likewise be understood concerning a man who is placed under the law, but [according to his latest judgment] not so well, and with less probability.

We see therefore, that the modesty of St. Augustine was at an immense distance from the vehemence of those who assert, that "this part of holy writ must be understood concerning a man who is placed under grace, nor can it by any means be explained as referring to a man placed under the law without incurring the charge of Pelagian heresy." Let the reader examine, if he pleases, the works of St. Augustine, (tom. 10,)

concerning the words of the apostle, (Sermon 5, on Rom. vii, 7, fol. 59, col. 3,) "Speak to me, holy apostle, about thyself, when no one doubts that thou art speaking about thyself."

And in the same sermon, (col. 4,) "If, therefore, I say that the apostle speaks of himself, I do not affirm it."

But it is improper for this last, whether it be an explanation or a retractation of St. Augustine, to be urged by those who reject the cause of this change, by which, he openly declares, he was moved to suppose that this passage might likewise be explained in reference to a man under grace, and this much better and with greater probability. He says that the cause of it was, because he perceived that this man might be called "carnal" on account of the body of flesh which is not yet spiritual, and because he has yet within him the desires of the flesh, though he does not consent to them. This is also the opinion of those expounders whom St. Augustine says he followed.

But our divines who oppose themselves to me on Romans vii, do not explain that chapter in this manner, as,-to will that which is good, is to will not to lust or indulge in unlawful desires, and to do evil, is to lust; but they explain it, actually to do or to commit that which is evil. The authority, therefore, of St. Augustine ought not to be produced by them; because, as we shall afterwards more clearly demonstrate, his judgement was this: If this chapter be explained as referring to actual sins, it cannot be explained concerning a regenerate But if it be explained respecting a regenerate man, it must necessarily be understood only concerning the inward motions of concupiscence or lust.

man.

Wherefore, I have St. Augustine in his first opinion, fully agreeing with me, and in his latter not differing greatly from me; but those who are opposed to me have St. Augustine contrary and adverse to them in both these his opinions.

IV.

OUR OPINION IS SUPPORTED BY SEVERAL WRITERS OF THE
MIDDLE AGES.

1. VENERABLE Bede. 2. St. Paulinus. 3. Nicholas De Lyra. 4. Ordinary Gloss. 5. Interlineary Gloss. 6. Hugh the cardinal. 7. Thomas Aquinas, who thinks that Romans vii, 14, may be explained in both ways, but he prefers its application to a regenerate man. 8. He is of opinion, that the 17th and 18th verses can only be considered bg a forced construction to relate to a man under sin. His reasons for advancing this last assertion are examined and answered. 9. An abbreviation of the comments which Thomas has given on these two verses; with a conclusion deduced from them, that they may be appropriately understood to relate to a man under the law, but in no other than a forced manner to a man under grace.

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For we know that the law is spiritual, but I am carnal.] Perhaps, therefore, it is some other person, or perhaps thyself. Either thou art the person, or I am. If, therefore, it be some one of us, let us listen to him as if concerning himself, and, divesting our minds of angry feelings, let us correct ourselves. But if it be he, [the apostle,] let us not thus understand what he has said, "What I would, that do I not; but what I hate, that do I." (On Romans vii.)

Therefore, because he thrice entreated the Lord, that this thorn might be taken away from him; and because he who was not heard according to his wishes, was heard according to that which was for his healing; he perhaps does not speak in a manner that is unbecoming when he says "The law is spiritual, but I am carnal.” (Ibid.)

2. ST. PAULINUS.

And I am perfectly aware that this blessed man prefers to employ my weakness; and, lamenting concerning my afflic

tions, he cries out, instead of me, "O wretched man that I (Second Epistle to Severus Sulpicius, Priest at

am !"

Tours.)

3. NICHOLAS DE LYRA.

For we know that the law is spiritual] and [ordinans] placing men in right order to follow the instigation of the Spirit or of reason. (On Romans vii.)

But I am carnal] that is, I follow the impulse of the flesh or of sensuality; and the apostle speaks, as was before observed, in the person of the fallen human race, in which there are more persons who follow the impulse of sensuality than that of reason.

After the inward man] that is according to the natural dictates of reason; because reason is called "the inward man," and sensuality "the outward man."

O wretched man that I am!] In this passage, he consequently begs to be delivered, speaking in the person of all mankind, "O wretched man that I am" through the corruption of nature!

So then, with the mind, I serve the law of God] that is, according to the inclination of reason.

But with the flesh, the law of sin] by following the inclination of the flesh.

4. ORDINARY GLOSS.

"For we know that the law is spiritual," &c., quoted to the end of the chapter.] It is not perfectly clear whether these things are better understood as spoken in his own person, or in that of all mankind. (On Romans vii.)

5. INTERLINEARY GLOSS.

But I am carnal] unable to resist [vitio] he corruption of my mind or the devil. (On Romans vii.)

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