Anti-Pelagian writings

If therefore the apostle, when he mentioned that the Gentiles do by nature the things contained in the law, and have the work of the law written in their hearts,¹ intended those to be understood who believed in Christ,—who do not come to the faith like the Jews, through a precedent law,—there is no good reason why we should endeavour to distinguish them from those to whom the Lord by the prophet promises the new covenant, telling them that He will write His laws in their hearts,² inasmuch as they too, by the grafting which he says had been made of the wild olive, belong to the self-same olive-tree,³ —in other words, to the same people of God. There is therefore a good agreement of this passage of the apostle with the words of the prophet so that belonging to the new testament means having the law of God not written on tables, but on the heart,—that is, embracing the righteousness of the law with innermost affection, where faith works by love.⁴ Because it is by faith that God justifies the Gentiles; and the Scripture foreseeing this, preached the gospel before to Abraham, saying, "In thy seed shall all nations be blessed,"⁵ in order that by this grace of promise the wild olive might be grafted into the good olive, and believing Gentiles might be made children of Abraham, "in Abraham's seed, which is Christ,"⁶ by following the faith of him who, without receiving the law written on tables, and not yet possessing even circumcision, "believed God, and it was counted to him for righteousness."⁷ Now what the apostle attributed to Gentiles of this character,—how that "they have the work of the law written in their hearts;"⁸ must be some such thing as what he says to the Corinthians: "not in tables of stone, but in fleshy tables of the heart."⁹ For thus do they become of the house of Israel, when their uncircumcision is accounted circumcision, by the fact that they do not exhibit the righteousness of the law by the excision of the flesh, but keep it by the charity of the heart. "If," says he, "the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?"¹⁰ And therefore in the house of the true Israel, in which is no guile,¹¹ they are partakers of the new testament, since God puts His laws into their mind, and writes them in their hearts with his own finger, the Holy Ghost, by whom is shed abroad in them the love¹² which is the" fulfilling of the law."¹³

Nor ought it to disturb us that the apostle described them as doing that which is contained in the law "by nature,"—not by the Spirit of God, not by faith, not by grace. For it is the Spirit of grace that does it, in order to restore in us the image of God, in which we were naturally created.¹⁴ Sin, indeed, is contrary to nature, and it is grace that heals it,—on which account the prayer is offered to God, "Be merciful unto me: heal my soul; for I have sinned against Thee."¹⁵ Therefore it is by nature that men do the things which are contained in the law;¹⁶ for they who do not, fail to do so by reason of their sinful defect. In consequence of this sinfulness, the law of God is erased out of their hearts; and therefore, when, the sin being healed, it is written there, the prescriptions of the law are done "by nature,"—not that by nature grace is denied, but rather by grace nature is repaired. For "by one man sin entered into the world, and death by sin, and so death passed upon all men; in which all have sinned;"¹⁷ wherefore "there is no difference: they all come short of the glory of God, being justified freely by His grace."¹⁸ By this grace there is written on the renewed inner man that righteousness which sin had blotted out; and this mercy comes upon the human race through our Lord Jesus Christ. "For there is one God, and one Mediator between God and men, the Man Christ Jesus."¹⁹

According to some, however, they who do by nature the things contained in the law must not be regarded as yet in the number of those whom Christ's grace justifies, but rather as among those some of whose actions (although they are those of ungodly men, who do not truly and rightly worship the true God) we not only cannot blame, but even justly and rightly praise, since they have been done—so far as we read, or know, or hear—according to the rule of righteousness; though at the same time, were we to discuss the question with what motive they are done, they would hardly be found to be such as deserve the praise and defence which are due to righteous conduct. [XXVIII.] Still, since God's image has not been so completely erased in the soul of man by the stain of earthly affections, as to have left remaining there not even the merest lineaments of it whence it might be justly said that man, even in the ungodliness of his life, does, or appreciates, some things contained in the law; if this is what is meant by the statement that "the Gentiles, which have not the law" (that is, the law of God), "do by nature the things contained in the law,"²⁰ and that men of this character "are a law to themselves," and "show the work of the law written in their hearts,"—that is to say, what was impressed on their hearts when they were created in the image of God has not been wholly blotted out:—even in this view of the subject, that wide difference will not be disturbed, which separates the new covenant from the old, and which lies in the fact that by the new covenant the law of God is written in the hearts of believers, whereas in the old it was inscribed on tables of stone. For this writing in the heart is effected by renovation, although it had not been completely blotted out by the old nature. For just as that image of God is renewed in the mind of believers by the new testament, which impiety had not quite abolished (for there had remained undoubtedly that which the soul of man cannot be except it be rational), so also the law of God, which had not been wholly blotted out there by unrighteousness, is certainly written thereon, renewed by grace. Now in the Jews the law which was written on tables could not effect this new inscription, which is justification, but only transgression. For they too were men, and there was inherent in them that power of nature, which enables the rational soul both to perceive and do what is lawful; but the godliness which transfers to another life happy and immortal has "a spotless law, converting souls,"²¹ so that by the light thereof they may be renewed, and that be accomplished in them which is written, "There has been manifested over us, O Lord, the light of Thy countenance."²² Turned away from which, they have deserved to grow old, whilst they are incapable of renovation except by the grace of Christ,—in other words, without the intercession of the Mediator; there being "one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all."²³ Should those be strangers to His grace of whom we are treating, and who (after the manner of which we have spoken with sufficient fulness already) "do by nature the things contained in the law,"²⁴ of what use will be their "excusing thoughts" to them "in the day when God shall judge the secrets of men,"²⁵ unless it be perhaps to procure for them a milder punishment? For as, on the one hand, there are certain venial sins which do not hinder the righteous man from the attainment of eternal life, and which are unavoidable in this life, so, on the other hand, there are some good works which are of no avail to an ungodly man towards the attainment of everlasting life, although it would be very difficult to find the life of any very bad man whatever entirely without them. But inasmuch as in the kingdom of God the saints differ in glory as one star does from another,²⁶ so likewise, in the condemnation of everlasting punishment, it will be more tolerable for Sodom than for that other city;²⁷ whilst some men will be twofold more the children of hell than others.²⁸ Thus in the judgment of God not even this fact will be without its influence,—that one man will have sinned more, or less, than another, even when both are involved in the ungodliness that is worthy of damnation.

What then could the apostle have meant to imply by,—after checking the boasting of the Jews, by telling them that "not the hearers of the law are just before God, but the doers of the law shall be justified,"²⁹ —immediately afterwards speaking of them "which, having not the law, do by nature the things contained in the law,"³⁰ if in this description not they are to be understood who belong to the Mediator's grace, but rather they who, while not worshipping the true God with true godliness, do yet exhibit some good works in the general course of their ungodly lives? Or did the apostle perhaps deem it probable, because he had previously said that "with God there is no respect of persons,"³¹ and had afterwards said that "God is not the God of the Jews only, but also of the Gentiles,"³² —that even such scanty little works of the law, as are suggested by nature, were not discovered in such as received not the law, except as the result of the remains of the image of God; which He does not disdain when they believe in Him, with whom there is no respect of persons? But whichever of these views is accepted, it is evident that the grace of God was promised to the new testament even by the prophet, and that this grace was definitively announced to take this shape,—God's laws were to be written in men's hearts; and they were to arrive at such a knowledge of God, that they were not each one to teach his neighbour and brother, saying, Know the Lord; for all were to know Him, from the least to the greatest of them.³³ This is the gift of the Holy Ghost, by which love is shed abroad in our hearts,³⁴ —not, indeed, any kind of love, but the love of God, "out of a pure heart, and a good conscience, and an unfeigned faith,"³⁵ by means of which the just man, while living in this pilgrim state, is led on, after the stages of "the glass," and "the enigma," and "what is in part," to the actual vision, that, face to face, he may know even as he is known.³⁶ For one thing has he required of the Lord, and that he still seeks after, that he may dwell in the house of the Lord all the days of his life, in order to behold the pleasantness of the Lord.³⁷

Let no man therefore boast of that which he seems to possess, as if he had not received it;³⁸ nor let him think that he has received it merely because the external letter of the law has been either exhibited to him to read, or sounded in his ear for him to hear. For "if righteousness is by the law, then Christ has died in vain."³⁹ Seeing, however, that if He has not died in vain, He has ascended up on high, and has led captivity captive, and has given gifts to men,⁴⁰ it follows that whosoever has, has from this source. But whosoever denies that he has from Him, either has not, or is in great danger of being deprived of what he has.⁴¹ "For it is one God which justifies the circumcision by faith, and the uncircumcision through faith;"⁴² in which clauses there is no real difference in the sense, as if the phrase "by faith" meant one thing, and "through faith" another, but only a variety of expression. For in one passage, when speaking of the Gentiles,—that is, of the uncircumcision,—he says, "The Scripture, foreseeing that God would justify the heathen by faith;"⁴³ and again, in another, when speaking of the circumcision, to which he himself belonged, he says, "We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but through faith in Jesus Christ, even we believed in Jesus Christ."⁴⁴ Observe, he says that both the uncircumcision are justified by faith, and the circumcision through faith, if, indeed, the circumcision keep the righteousness of faith. For the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is by faith,⁴⁵ —by obtaining it of God, not by assuming it of themselves. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. And why? Because they sought it not by faith, but as it were by works⁴⁶ —in other words, working it out as it were by themselves, not believing that it is God who works within them. "For it is God which worketh in us both to will and to do of His own good pleasure."⁴⁷ And hereby "they stumbled at the stumbling-stone."⁴⁸ For what he said, "not by faith, but as it were by works,"⁴⁹ he most clearly explained in the following words: "They, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth."⁵⁰ Then are we still in doubt what are those works of the law by which a man is not justified, if he believes them to be his own works, as it were, without the help and gift of God, which is "by the faith of Jesus Christ?" And do we suppose that they are circumcision and the other like ordinances, because some such things in other passages are read concerning these sacramental rites too? In this place, however, it is certainly not circumcision which they wanted to establish as their own righteousness, because God established this by prescribing it Himself. Nor is it possible for us to understand this statement, of those works concerning which the Lord says to them, "Ye reject the commandment of God, that ye may keep your own tradition;"⁵¹ because, as the apostle says, Israel, which followed after the law of righteousness, hath not attained to the law of righteousness."⁵² He did not say, Which followed after their own traditions, framing them and relying on them. This then is the sole distinction, that the very precept, "Thou shalt not covet,"⁵³ and God's other good and holy commandments, they attributed to themselves; whereas, that man may keep them, God must work in him through faith in Jesus Christ, who is "the end of the law for righteousness to every one that believeth."⁵⁴ That is to say, every one who is incorporated into Him and made a member of His body, is able, by His giving the increase within, to work righteousness. It is of such a man's works that Christ Himself has said, "Without me ye can do nothing."⁵⁵

The righteousness of the law is proposed in these terms,—that whosoever shall do it shall live in it; and the purpose is, that when each has discovered his own weakness, he may not by his own strength, nor by the letter of the law (which cannot be done), but by faith, conciliating the Justifier, attain, and do, and live in it. For the work in which he who does it shall live, is not done except by one who is justified. His justification, however, is obtained by faith; and concerning faith it is written, "Say not in thine heart, Who shall ascend into heaven? (that is, to bring down Christ therefrom;) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is (says he), the word of faith which we preach: That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved."⁵⁶ As far as he is saved, so far is he righteous. For by this faith we believe that God will raise even us from the dead,—even now in the spirit, that we may in this present world live soberly, righteously, and godly in the renewal of His grace; and by and by in our flesh, which shall rise again to immortality, which indeed is the reward of the Spirit, who precedes it by a resurrection which is appropriate to Himself,—that is, by justification. "For we are buried with Christ by baptism unto death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life."⁵⁷ By faith, therefore, in Jesus Christ we obtain salvation,—both in so far as it is begun within us in reality, and in so far as its perfection is waited for in hope; "for whosoever shall call on the name of the Lord shall be saved."⁵⁸ "How abundant," says the Psalmist, "is the multitude of Thy goodness, O Lord, which Thou hast laid up for them that fear Thee, and hast perfected for them that hope in Thee!"⁵⁹ By the law we fear God; by faith we hope in God: but from those who fear punishment grace is hidden. And the soul which labours under this fear, since it has not conquered its evil concupiscence, and from which this fear, like a harsh master, has not departed,—let it flee by faith for refuge to the mercy of God, that He may give it what He commands, and may, by inspiring into it the sweetness of His grace through His Holy Spirit, cause the soul to delight more in what He teaches it, than it delights in what opposes His instruction. In this manner it is that the great abundance of His sweetness,—that is, the law of faith,—His love which is in our hearts, and shed abroad, is perfected in them that hope in Him, that good may be wrought by the soul, healed not by the fear of punishment, but by the love of righteousness.

Do we then by grace make void free will? God forbid! Nay, rather we establish free will. For even as the law by faith, so free will by grace, is not made void, but established.⁶⁰ For neither is the law fulfilled except by free will; but by the law is the knowledge of sin, by faith the acquisition of grace against sin, by grace the healing of the soul from the disease of sin, by the health of the soul freedom of will, by free will the love of righteousness, by love of righteousness the accomplishment of the law. Accordingly, as the law is not made void, but is established through faith, since faith procures grace whereby the law is fulfilled; so free will is not made void through grace, but is established, since grace cures the will whereby righteousness is freely loved. Now all the stages which I have here connected together in their successive links, have severally their proper voices in the sacred Scriptures. The law says: "Thou shall not covet."⁶¹ Faith says: "Heal my soul, for I have sinned against Thee."⁶² Grace says: "Behold, thou art made whole: sin no more, lest a worse thing come unto thee."⁶³ Health says: "O Lord my God, I cried unto Thee, and Thou hast healed me."⁶⁴ Free will says: "I will freely sacrifice unto Thee."⁶⁵ Love of righteousness says: "Transgressors told me pleasant tales, but not according to Thy law, O Lord."⁶⁶ How is it then that miserable men dare to be proud, either of their free will, before they are freed, or of their own strength, if they have been freed? They do not observe that in the very mention of free will they pronounce the name of liberty. But "where the Spirit of the Lord is, there is liberty."⁶⁷ If, therefore, they are the slaves of sin, why do they boast of free will? For by what a man is overcome, to the same is he delivered as a slave.⁶⁸ But if they have been freed, why do they vaunt themselves as if it were by their own doing, and boast, as if they had not received? Or are they free in such sort that they do not choose to have Him for their Lord who says to them: "Without me ye can do nothing;"⁶⁹ and "If the Son shall make you free, ye shall be free indeed?"⁷⁰

Some one will ask whether the faith itself, in which seems to be the beginning either of salvation, or of that series leading to salvation which I have just mentioned, is placed in our power. We shall see more easily, if we first examine with some care what "our power" means. Since, then, there are two things,—will and ability; it follows that not every one that has the will has therefore the ability also, nor has every one that possesses the ability the will also; for as we sometimes will what we cannot do, so also we sometimes can do what we do not will. From the words themselves when sufficiently considered, we shall detect, in the very ring of the terms, the derivation of volition from willingness, and of ability from ableness.⁷¹ Therefore, even as the man who wishes has volition, so also the man who can has ability. But in order that a thing may be done by ability, the volition must be present. For no man is usually said to do a thing with ability if he did it unwillingly. Although, at the same time, if we observe more precisely, even what a man is compelled to do unwillingly, he does, if he does it, by his volition; only he is said to be an unwilling agent, or to act against his will, because he would prefer some other thing. He is compelled, indeed, by some unfortunate influence, to do what he does under compulsion, wishing to escape it or to remove it out of his way. For if his volition be so strong that he prefers not doing this to not suffering that, then beyond doubt he resists the compelling influence, and does it not. And accordingly, if he does it, it is not with a full and free will, but yet it is not without will that he does it; and inasmuch as the volition is followed by its effect, we cannot say that he lacked the ability to do it. If, indeed, he willed to do it, yielding to compulsion, but could not, although we should allow that a coerced will was present, we should yet say that ability was absent. But when he did not do the thing because he was unwilling, then of course the ability was present, but the volition was absent, since he did it not, by his resistance to the compelling influence. Hence it is that even they who compel, or who persuade, are accustomed to say, Why don't you do what you have in your ability, in order to avoid this evil? While they who are utterly unable to do what they are compelled to do, because they are supposed to be able usually answer by excusing themselves, and say, I would do it if it were in my ability. What then do we ask more, since we call that ability when to the volition is added the faculty of doing? Accordingly, every one is said to have that in his ability which he does if he likes, and does not if he dislikes.

Attend now to the point which we have laid down for discussion: whether faith is in our own power? We now speak of that faith which we employ when we believe anything, not that which we give when we make a promise; for this too is called faith.⁷² We use the word in one sense when we say, "He had no faith in me," and in another sense when we say, "He did not keep faith with me." The one phrase means, "He did not believe what I said;" the other, "He did not do what he promised." According to the faith by which we believe, we are faithful to God; but according to that whereby a thing is brought to pass which is promised, God Himself even is faithful to us; for the apostle declares, "God is faithful, who will not suffer you to be tempted above that ye are able."⁷³ Well, now, the former is the faith about which we inquire, Whether it be in our power? even the faith by which we believe God, or believe on God. For of this it is written, "Abraham believed God, and it was counted unto him for righteousness."⁷⁴ And again, "To him that believeth on Him that justifieth the ungodly, his faith is counted for righteousness."⁷⁵ Consider now whether anybody believes, if he be unwilling; or whether he believes not, if he shall have willed it. Such a position, indeed, is absurd (for what is believing but consenting to the truth of what is said? and this consent is certainly voluntary): faith, therefore, is in our own power. But, as the apostle says: "There is no power but comes from God,"⁷⁶ what reason then is there why it may not be said to us even of this: "What hast thou which thou hast not received?"⁷⁷ —for it is God who gave us even to believe. Nowhere, however, in Holy Scripture do we find such an assertion as, There is no volition but comes from God. And rightly is it not so written, because it is not true: otherwise God would be the author even of sins (which Heaven forbid!), if there were no volition except what comes from Him; inasmuch as an evil volition alone is already a sin, even if the effect be wanting,—in other words, if it has not ability. But when the evil volition receives ability to accomplish its intention, this proceeds from the judgment of God, with whom there is no unrighteousness.⁷⁸ He indeed punishes after this manner; nor is His chastisement unjust because it is secret. The ungodly man, however, is not aware that he is being punished, except when he unwillingly discovers by an open penalty how much evil he has willingly committed. This is just what the apostle says of certain men: "God hath given them up to the evil desires of their own hearts,...to do those things that are not convenient."⁷⁹ Accordingly, the Lord also said to Pilate: "Thou couldest have no power at all against me, except it were given thee from above."⁸⁰ But still, when the ability is given, surely no necessity is imposed. Therefore, although David had received ability to kill Saul, he preferred sparing to striking him.⁸¹ Whence we understand that bad men receive ability for the condemnation of their depraved will, while good men receive ability for trying of their good will.

Since faith, then, is in our power, inasmuch as every one believes when he likes, and, when he believes, believes voluntarily; our next inquiry, which we must conduct with care, is, What faith it is which the apostle commends with so much earnestness? For indiscriminate faith is not good. Accordingly we find this caution: "Brethren, believe not every spirit, but try the spirits whether they are of God."⁸² Nor must the clause in commendation of love, that it "believeth all things,"⁸³ be so understood as if we should detract from the love of any one, if he refuses to believe at once what he hears. For the same love admonishes us that we ought not readily to believe anything evil about a brother; and when anything of the kind is said of him, does it not judge it to be more suitable to its character not to believe? Lastly, the same love, "which believeth all things," does not believe every spirit. Accordingly, charity believes all things no doubt, but it believes in God. Observe, it is not said, Believes in all things. It cannot therefore be doubted that the faith which is commended by the apostle is the faith whereby we believe in God.⁸⁴

But there is yet another distinction to be observed,—since they who are under the law both attempt to work their own righteousness through fear of punishment, and fail to do God's righteousness, because this is accomplished by the love to which only what is lawful is pleasing, and never by the fear which is forced to have in its work the thing which is lawful, although it has something else in its will which would prefer, if it were only possible, that to be lawful which is not lawful. These persons also believe in God; for if they had no faith in Him at all, neither would they of course have any dread of the penalty of His law. This, however, is not the faith which the apostle commends. He says: "Ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father."⁸⁵ The fear, then, of which we speak is slavish; and therefore, even though there be in it a belief in the Lord, yet righteousness is not loved by it, but condemnation is feared. God's children, however, exclaim, "Abba, Father,"—one of which words they of the circumcision utter; the other, they of the uncircumcision,—the Jew first, and then the Greek;⁸⁶ since there is "one God, which justifieth the circumcision by faith, and the uncircumcision through faith."⁸⁷ When indeed they utter this call, they seek something; and what do they seek, but that which they hunger and thirst after? And what else is this but that which is said of them, "Blessed are they which do hunger and thirst after righteousness, for they shall be filled?"⁸⁸ Let, then, those who are under the law pass over hither, and become sons instead of slaves; and yet not so as to cease to be slaves, but so as, while they are sons, still to serve their Lord and Father freely. For even this have they received; for the Only-begotten "gave them power to become the sons of God, even to them that believe on His name;"⁸⁹ and He advised them to ask, to seek, and to knock, in order to receive, to find, and to have the gate opened to them,⁹⁰ adding by way of rebuke, the words: "If ye, being evil, know how to give good gifts to your children, how much more shall your Father which is in heaven give good things to them that ask Him?"⁹¹ When, therefore, that strength of sin, the law,⁹² inflamed the sting of death, even sin, to take occasion and by the commandment work all manner of concupiscence in them,⁹³ of whom were they to ask for the gift of continence but of Him who knows how to give good gifts to His children? Perhaps, however, a man, in his folly, is unaware that no one can be continent except God give him the gift. To know this, indeed, he requires Wisdom herself.⁹⁴ Why, then, does he not listen to the Spirit of his Father, speaking through Christ's apostle, or even Christ Himself, who says in His gospel, "Seek and ye shall find;"⁹⁵ and who also says to us, speaking by His apostle: "If any one of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given to him. Let him, however, ask in faith, nothing wavering?"⁹⁶ This is the faith by which the just man lives;⁹⁷ this is the faith whereby he believes on Him who justifies the ungodly;⁹⁸ this is the faith through which boasting is excluded,⁹⁹ either by the retreat of that with which we become self-inflated, or by the rising of that with which we glory in the Lord. This, again, is the faith by which we procure that largess of the Spirit, of which it is said: "We indeed through the Spirit wait for the hope of righteousness by faith."¹⁰⁰ But this admits of the further question, Whether he meant by "the hope of righteousness" that by which righteousness hopes, or that whereby righteousness is itself hoped for? For the just man, who lives by faith, hopes undoubtedly for eternal life; and the faith likewise, which hungers and thirsts for righteousness, makes progress therein by the renewal of the inward man day by day,¹⁰¹ and hopes to be satiated therewith in that eternal life, where shall be realized that which is said of God by the psalm: "Who satisfieth thy desire with good things."¹⁰² This, moreover, is the faith whereby they are saved to whom it is said: "By grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."¹⁰³ This, in short, is the faith which works not by fear, but by love;¹⁰⁴ not by dreading punishment, but by loving righteousness. Whence, therefore, arises this love,—that is to say, this charity,—by which faith works, if not from the source whence faith itself obtained it? For it would not be within us, to what extent soever it is in us, if it were not diffused in our hearts by the Holy Ghost who is given to us.¹⁰⁵ Now "the love of God" is said to be shed abroad in our hearts, not because He loves us, but because He makes us lovers of Himself; just as "the righteousness of God"¹⁰⁶ is used in the sense of our being made righteous by His gift; and "the salvation of the Lord,"¹⁰⁷ in that we are saved by Him; and "the faith of Jesus Christ,"¹⁰⁸ because He makes us believers in Him. This is that righteousness of God, which He not only teaches us by the precept of His law, but also bestows upon us by the gift of His Spirit.