Against the Pelagians

^28. The argument of the next section is, “In the day of judgment, no mercy will be shown to the unjust and to sinners, but they must be consumed in eternal fire.” Who can bear this, and suffer you to prohibit the mercy of God, and to sit in judgment on the sentence of the Judge before the day of judgment, so that, if He wished to show mercy to the unjust and the sinners, He must not, because you have given your veto? For you say it is written in the one hundred and fourth Psalm, “Let sinners cease to be in the earth, and the wicked be no more.” And in Isaiah, “The wicked and sinners shall be burned up together, and they who forsake God shall be consumed.” Do you not know that mercy is sometimes blended with the threatenings of God? He does not say that they must be burnt with eternal fires, but let them cease to be in the earth, and the wicked be no more. For it is one thing for them to desist from sin and wickedness, another for them to perish for ever and be burnt in eternal fire. And as for the passage which you quote from Isaiah, “Sinners and the wicked shall be burned up together,” he does not add for ever. “And they who forsake God shall be consumed.” This properly refers to heretics, who leave the straight path of the faith, and shall be consumed if they will not return to the Lord whom they have forsaken. And the same sentence is ready for you if you neglect to turn to better things. Again, is it not marvellous temerity to couple the wicked and sinners with the impious, for the distinction between them is great? Every impious person is wicked and a sinner; but we cannot conversely say every sinner and wicked person is also impious, for impiety properly belongs to those who have not the knowledge of God, or, if they have once had it, lose it by transgression. But the wounds of sin and wickedness, like faults in general, admit of healing. Hence, it is written, “Many are the scourges of the sinner”; it is not said that he is eternally destroyed. And through all the scourging and torture the faults of Israel are corrected, “For whom the Lord loves He chastens, and scourges every son whom He receives.” It is one thing to smite with the affection of a teacher and a parent; another to be madly cruel towards adversaries. Wherefore, we sing in the first Psalm, “The impious do not rise in the judgment,” for they are already sentenced to destruction; “nor sinners in the counsel of the just.” To lose the glory of the resurrection is a different thing from perishing for ever. “The hour comes,” he says, “In which all that are in the tombs shall hear His voice, and shall come forth: they that have done good unto the resurrection of life, and they that have done ill unto the resurrection of judgment.” And so the Apostle, in the same sense, because in the same Spirit, says to the Romans, “As many as have sinned without law shall also perish without law; and as many as have sinned under law, shall be judged by law.” The man without law is the unbeliever who will perish for ever. Under the law is the sinner who believes in God, and who will be judged by the law, and will not perish. If the wicked and sinners are to be burned with everlasting fire, are you not afraid of the sentence you pass on yourself, seeing that you admit you are wicked and a sinner, while still you argue that a man is not without sin, but that he may be. It follows that the only person who can be saved is an individual who never existed, does not exist, and perhaps never will, and that all our predecessors of whom we read must perish. Take your own case. You are puffed up with all the pride of Cato, and have Milo's giant shoulders; but is it not amazing temerity for you, who are a sinner, to take the name of a teacher? If you are righteous, and, with a false humility, say you are a sinner, we may be surprised, but we shall rejoice at having so unique a treasure, and at reckoning among our friends a personage unknown to patriarch, prophet, and Apostle. And if Origen does maintain that no rational creatures ought to be lost, and allows repentance to the devil, what is that to us, who say that the devil and his attendants, and all impious persons and transgressors, perish eternally, and that Christians, if they be overtaken by sin, must be saved after they have been punished?

29. Besides all this you add two chapters which contradict one another, and which, if true, would effectually close your mouth. “Except a man have learned, he cannot be acquainted with wisdom and understand the Scriptures.” And again, “He that has not been taught, ought not to assume that he knows the law.” You must, then, either produce the master from whom you learned, if you are lawfully to claim the knowledge of the law; or, if your master is a person who never learned from any one else, and taught you what he did nor know himself, it follows that you are not acting rightly in claiming a knowledge of Scripture, when you have not been taught, and in starting as a master before you have been a disciple. And yet, perhaps, with your customary humility, you make your boast that the Lord Himself, Who teaches all knowledge, was your master, and that, like Moses in the cloud and darkness, face to face, you hear the words of God, and so, with the halo round your head, take the lead of us. And even this is not enough, but all at once you turn Stoic, and thunder in our ears Zeno's proud maxims. “A Christian ought to be so patient that if any one wished to take his property he would let it go with joy.” Is it not enough for us patiently to lose what we have, without returning thanks to him who ill-treats and plunders us, and sending after him all blessings? The Gospel teaches that to him who would go to law with us, and by strife and litigation take away our coat, we must give our cloak also. It does not enjoin the giving of thanks and joy at the loss of our property. What I say is this, not that there is any enormity in your view, but that everywhere you are prone to exaggeration, and indulge in ambitious flights. This is why you add that “The bravery of dress and ornament is an enemy of God.” What enmity, I should like to know, is there towards God if my tunic is cleaner than usual, or if the bishop, priest, or deacon, or any other ecclesiastics, at the offering of the sacrifices walk in white? Beware, you clergy; beware, you monks; widows and virgins, you are in peril unless the people see you begrimed with dirt, and clad in rags. I say nothing of lay-men, who proclaim open war and enmity against God if they wear costly and elegant apparel.

30. Let us hear the rest. “We must love our enemies as we do our neighbours”; and immediately, falling into a deep slumber, you lay down this proposition: “We must never believe an enemy.” Not a word is needed from me to show the contradiction here. You will say that both propositions are found in Scripture, but you do not observe the particular connection in which the passages occur. I am told to love my enemies and pray for my persecutors. Am I bidden to love them as though they were my neighbours, kindred, and friends, and to make no difference between a rival and a relative? If I love my enemies as my neighbours, what more affection can I show to my friends? If you had maintained this position, you ought to have taken care not to contradict yourself by saying that we must never believe an enemy. But even the law teaches us how an enemy should be loved. If an enemy's beast be fallen, we must raise it up. And the Apostle tells us, “If your enemy hunger, feed him; if he thirst, give him drink. For by so doing you shall heap coals of fire upon his head,” not by way of curse and condemnation, as most people think, but to chasten and bring him to repentance, so that, overcome by kindness, and melted by the warmth of love, he may no longer be an enemy.