Bellarmine · De Controversiis · On Justification · Book IV: On the Justice of Works
Chapter 4: Another distinction of the law and the Gospel is shown
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. VI, De Justificatione, Book IV. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
The other distinction of the law and the Gospel is taken from the things annexed. For the law was given by Moses, who was only a lawgiver; the Gospel by Christ, who was not only a lawgiver, but also a Redeemer. And accordingly the law came alone; the Gospel not alone, but with grace. And so they who received the law on Mount Sinai through Moses received only doctrine, that, instructed by the law, they might discern between vices and virtues; but they who received the Gospel through Christ received not only doctrine, but also grace, that they might not only discern between virtues and vices, but also love justice and hold iniquity in hatred. This distinction Ezechiel foretold, chapter 36, and Jeremias, chapter 31. For the former, when he had adumbrated Baptism in those words, I will pour upon you clean water, and you shall be cleansed from all your filthiness, adds concerning the spirit of grace: I will take away from you the stony heart, and will give you a heart of flesh; and I will put my spirit in the midst of you, and I will cause you to walk in my commandments. But the latter in express words distinguishes the two testaments: Behold the days come, saith the Lord, and I will make a new covenant with the house of Israel, and with the house of Juda; not according to the covenant which I made with your fathers, in the day that I took their hand to bring them out of the land of Egypt — the covenant which they made void, and I had dominion over them, saith the Lord. But this shall be the covenant that I will make with the house of Israel after those days, saith the Lord: I will give my law in their bowels, and I will write it in their heart; and I will be their God, and they shall be my people. Which prophecy of the new testament, of which Christ is the author, the Apostle expounds, Hebrews 8 and 10; and the same Apostle, Romans 5, when he says, The charity of God is poured forth in our hearts by the Holy Ghost who is given to us, signifies that the law written in the heart, of which Jeremias speaks, and the spirit placed in the midst of us, of which Ezechiel prophesies, is nothing else than charity diffused in the heart. For then God causes us to walk in his commandments, when he diffuses charity in our hearts; since he that loveth hath fulfilled the law, and the fulness of the law is love, Romans 13. Which distinction St. Augustine pursues copiously and elegantly in many places, but especially in the whole book On the Spirit and the Letter. Further, this distinction of the law and the Gospel is so far from removing the necessity of works from the Gospel that rather it demonstrates it to pertain most of all to the Gospel. For to what end did Christ join with the Gospel the grace of working well and of fulfilling the law itself, unless that what through the letter of the evangelical law we learn is to be done, that through the spirit and grace we may fulfil? For what the Apostle says, 2 Corinthians 3, The letter killeth, the spirit quickeneth, St. Augustine demonstrates by a most manifest reason ought to be understood not only of the letter of the Mosaic law, but also of the letter of the evangelical law; for both kill, if separated from the spirit. But therefore it was written of the law of Moses, “the law worketh wrath,” but it was not written of the law of Christ, “the Gospel worketh wrath,” since (as we said) when Moses gave the law, he gave nothing but the letter; but Christ, when he gave the Gospel, gave the spirit together with the letter. Wherefore St. John, attending to this very distinction, says: The law was given by Moses; grace and truth came by Jesus Christ, John 1.
We have, then, two chief differences of the law and the Gospel. Now we shall briefly run through the others, which are derived from these two as from fountains. From the first distinction arise three others, and from the second likewise three. The third distinction, then, of the law and the Gospel is that the law of Moses was given to one nation only, the law of Christ to all nations. Deuteronomy 4: What other nation is there so renowned, that hath ceremonies and just judgments, and all the law which I shall set forth this day before your eyes? Psalm 147: He hath not done in like manner to every nation, and his judgments he hath not made manifest to them. Romans 3: What advantage then hath the Jew, or what is the profit of circumcision? Much every way. First indeed, because the words of God were committed to them. And chapter 9: I wished myself to be an anathema for my brethren, who are Israelites; whose is the testament, and the giving of the law, etc. But Christ, Matthew, last chapter: Going, teach ye all nations. And Mark, last chapter: Preach the Gospel to every creature. And Luke, last chapter: That penance and remission of sins should be preached in my name unto all nations, beginning at Jerusalem. And the Apostle, Romans 1: I am not ashamed of the Gospel; for it is the power of God unto salvation to every one that believeth, to the Jew first, and to the Greek. This distinction arises from the first. For the positive law of Moses — that is, the ceremonial and judicial — was narrow, and contained particular rites and judgments; but the Gospel is a perfect law, and comprehends rites, precepts, and sacraments so universal that they can be common to the whole world.
The fourth distinction, which also arises from the first, is placed in this, that the law for the most part embraces the shadow and figures of things to come; the Gospel exhibits the very body and truth. John 1: The law was given by Moses; grace and truth came by Jesus Christ. For the law given by Moses was made grace by Christ, on account of the infusion of faith and charity; was made truth, on account of the fulfilment of all the figures. 1 Corinthians 10: Now these things were done in a figure of us. And a little after: Now all these things happened to them in figure, and they were written for our correction. Hebrews 10: The law having a shadow of the good things to come, not the very image of the things. Finally, everywhere in the Gospel we read that various mysteries were fulfilled in Christ, because so it was written in the law or the prophets. The fifth distinction is that the law of Moses, the law of Christ coming, was to be changed, but to the law of Christ no other law ought to succeed. This distinction arises, like the other two, from the first; for the law of Moses was to be changed because it was imperfect, for every imperfect thing yields to a more perfect, and shadows flee away when the light appears. Luke 16: The law and the prophets were until John the Baptist. Hebrews 7: The priesthood being translated, it is necessary that a translation also be made of the law. And in the same place: There is a setting aside of the former commandment, because of its weakness and unprofitableness. And chapter 8: In saying a new, he hath made the former old; and that which decayeth and groweth old is near its end. And Galatians 3: Why then the law? It was set because of transgressions, until the seed should come to whom he had promised. But that the law of Christ will have no end is clear from two things. First, since the priesthood of Christ abides for ever, according to that of Psalm 109, Thou art a priest for ever according to the order of Melchisedech. Second, since of the kingdom of Christ there will be no end, as we read Daniel 2 and Luke 1. For the law is so joined with the priesthood and the kingdom that, these abiding, it too ought to abide — which of the priesthood and the law the Apostle teaches, Hebrews 7; and of the kingdom and the law it cannot be doubted, since it is proper to a kingdom to enact laws, nor is there any kingdom which has not its own laws. Finally, the New Testament is called eternal. Psalm 110: He hath commanded his covenant for ever. Baruch 2: I will make another everlasting covenant with them. Hebrews 13: Now the God of peace, who brought again from the dead the great pastor of the sheep, in the blood of the everlasting testament, our Lord Jesus Christ. But it is here to be briefly noted that the law of Moses, as regards the ceremonial and judicial precepts, was simply abrogated; but as regards the moral precepts and the doctrine of faith it was changed, not by abrogation, but by advancement; for the moral law was not taken away, nor the faith of the unity of God, but increased, amplified, perfected — in the manner that an infant is wont to be changed into a youth, a youth into a man, and in the manner that the people of God, at the coming of Christ, did not perish, but changed its state. But the evangelical law is called everlasting, not because the Sacraments and all its precepts will have no end, but since, until the consummation of the world, no other law ought to succeed to the evangelical law, seeing it is most perfect; and moreover because charity, which is the new law, and the new testament written in hearts, never falls away, and ought to endure without end unto all eternity.
The sixth distinction, which arises from the second, is that the law of Moses had not the power of justifying, nor was given that it might justify, but that it might show the disease, and excite to seek a physician; but the law of Christ — that is, the Gospel — has the power of justifying, and was given for this very thing, that it might justify from iniquity. Romans 3: By the law is the knowledge of sin. Galatians 2: If justice be by the law, then Christ died in vain. And chapter 3: Since in the law no man is justified, it is manifest that the just man liveth by faith; but the law is not of faith. Likewise: If there had been a law given which could give life, verily justice should have been by the law. But the Gospel (as is said Romans 1) is the power of God unto salvation to every one that believeth. And 1 Corinthians 15: I make known to you the Gospel which I preached to you, which also you have received, by which also you are saved. But this which we say, that the Gospel has the power of justifying, is not to be taken as though the sole letter of the Gospel could bring salvation; but since (as was said in the second distinction) with the doctrine of the Gospel was given also the grace of faith and charity, because our lawgiver was at the same time also the Redeemer, and together with the law gave the blessing — that is, the grace of fulfilling the law — according to that of Psalm 83, For the lawgiver shall give a blessing; they shall go from virtue to virtue. Wherefore blessed Paul, wherever he says that the law does not justify, opposes to the law of Moses not the doctrine of the Gospel, but opposes to the law faith, to works grace, and to the letter the spirit. Otherwise even the letter of the Gospel, without the spirit and grace, would work wrath and kill, as we have already often said.
The seventh distinction, which likewise arises from the second, is that the law of Moses was a law of fear and bondage, the Gospel a law of love and liberty. Romans 8: You have not received the spirit of bondage again in fear, but you have received the spirit of the adoption of sons, whereby we cry, Abba, Father. Galatians 4: For these are the two testaments; the one from Mount Sinai, engendering unto bondage, which is Agar. And below: So then, brethren, we are not the children of the bondwoman, but of the free, by which freedom Christ hath made us free. 2 Timothy 1: He hath not given us the spirit of fear, but of power and of love. But this distinction we shall explain more fully in the following chapter. Meanwhile it will suffice to have noted this: that the law of Moses is called the law of fear and bondage, since the commandments of the law, without the grace of God, which Moses could not give, constitute men guilty and subject to punishment; but the Gospel of Christ is a law of liberty and love, since Christ, who gave the commandments, gave also the spirit, through which charity is diffused in the heart. The eighth distinction is that the law of Moses was most grievous and unbearable, the Gospel of Christ a sweet yoke and a light burden. For thus of the law of Moses blessed Peter speaks, Acts 15: Why tempt you to put a yoke upon the neck of the disciples, which neither we nor our fathers have been able to bear? But of his own law Christ, Matthew 11: Take my yoke upon you; for my yoke is sweet, and my burden light. This distinction too arises from the second. For the chief cause why the new law is light, and the old law heavy, is the grace of charity annexed to the new law. For what is hard and unbearable to one who fears is light and easy to one who loves. And this reason St. Augustine renders in almost all the places where he treats of this matter — question 116 on Exodus, in the book of 83 Questions, question 66, the book On Grace and Free Choice, chapter 17, the book On Nature and Grace, chapter 69, and the book On the Perfection of Justice, after the sixteenth reasoning — where he also adds a notable similitude of the feathers of birds, which do not so much press as lift up: “Perfect charity,” he says, “casts out fear, and makes the burden of the precept light, not only not pressing by the weight of a load, but even lifting up by the office of feathers.” Yet there are also two other reasons why the new law can truly be called easier than the old. One is that which Nazianzen renders in the second oration on the Pasch, and Chrysostom homily 8 On Penance: that the hope of retribution is far greater in the new law than in the old, since now the way of the saints is laid open, and the entrance lies open to the kingdom of eternal felicity. The other reason is that in the old law the ceremonial and judicial precepts were very many, and of little utility; in the new law they are very few and most useful; but the moral precepts are almost the same in each law. For even those which seem in the Gospel most grievous — about the love of enemies, and about restraining concupiscence — are found Exodus 20, Proverbs 25, and elsewhere, as St. Augustine demonstrates in the book against Adimantus, chapter 3, and book 19 against Faustus, chapter 28. And so the Lord says not, Matthew 5, “Unless your justice abound more than that of the law and the prophets,” but “more than that of the Scribes and Pharisees” — that he might signify that he wished not so much to add to the burdens of the precepts of the law as to take from the midst the corruptions of the scribes and Pharisees. But if he added certain graver precepts, or at least delivered them more expressly — as about not putting away a wife by a bill of divorce, and if there be any others — those ought not to seem heavy to the Christian people, even though they seemed heavy to the people of the Jews. For that is not heavy to a strong man which to a delicate boy is wont to seem unbearable.
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CAPUT IV. Ostenditur alterum discrimen legis et Evangelii. Alterum discrimen legis et Evangelii su¬ mitur ex annexis. Nam lex per Mosem data est, qui legislator tantum fuit, Evangelium per Christum, qui non fuit solum legislator, sed etiam Redemptor. Proinde lex venit sola; Evangelium non solum, sed cum gratia. Ita¬ que qui legem in monte Syna per Mosem acceperunt,, doctrinam tantum acceperunt, ut instructi per legem, inter vitia, virtutes¬ que discernerent : qui vero per Christum Evangelium acceperunt, non solam doctri¬ nam, sed etiam gratiam acceperunt, ut non modo inter virtutes et vitia discernerent, sed etiam ut justitiam diligerent, et odio ha¬ berent iniquitatem. Hoc discrimen preedixerunt Ezechiel cap. xxxvi. et Hieremias cap. xxxi. Ille enim cum Baptismum adumbrasset illis verbis : Effundam super vos aquam mundam , et mun - 304 UBER IV. te dabimini ab omnibus inquinamentis vestris , adjungit de spiritu gratiai, auferam a vobis cor lapideum, et dabo vobis cor carneum , et spiritum meum ponam in medio vestri , et fa¬ ciam, ut in praeceptis meis ambuletis. Iste au¬ tem disertis verbis duo testamenta distin¬ guit : Ecce dies veniunt, dicit Dominus, et fe¬ riam domui Israel, et domui Juda foedus no¬ vum, non secundum pactum, quod pepigi cum patribus vestris, in die, qua apprehendi manum eorum, ut educerem eos de terra /Egypti, pa¬ ctum, quod irritum fecerunt, et ego dominatus sum eorum, dicit Dominus. Sed hoc est pactum, quod feriam cum domo Israel post dies illos, dicit Dominus. Dabo legem meam in visceri¬ bus eorum, et in corde eorum scribam eam, et ero eis in Deum, et ipsi erunt mihi in popu¬ lum (4). Quam prophetiam de testamento novo, cujus Christus auctor est, exponit Apostolus ad Hebr. vm et x. et idem Apostolus ad Rom. v. cum dicit : Charitas Dei diffusa est in cordibus nostris, per Spiritum sanctum equi datus est nobis (2). Significat legem in corde scriptam, de qua loquitur Hieremias, et spi¬ ritum in media nostri positum, de quo vati¬ cinatur Ezechiel, nihil .esse aliud, nisi chari- tatem in corde diffusam. Tunc enim Deus facit, ut ambulemus in pixeceptis suis, cum charitatem in cordibus nostris diffundit ; Quoniam qui diligit, legem implevit, et pleni¬ tudo legis est dilectio, Rom. xm (3). Quod discrimen copiose et eleganter persequitur S. Augustinus in pluribus locis, sed pracipue in toto libro de spiritu et littera. Porro hoc discrimen legis et Evangelii tantum abest, ut operum necessitatem ab Evangelio removeat, ut eam potius ad Evan- gelium maxime pertinere demonstret. Quor¬ sum enim cum Evangelio gratiam bene ope¬ randi, et legis ipsius implendae Christus con¬ junxit, nisi ut, quod per litteram legis evan- gelicse discimus esse faciendum, id per spi¬ ritum et gratiam impleamus? Quod enim Apostolus ait, II Corinth. m. Litera occidit, spiritus vivificat (4), demonstrat S. Augusti¬ nus, manifestissima ratione, non tantum in- telligi debere de littera legis Mosaicse, sed etiam de littera legis Evangelicae, utraque enim occidit, si a spiritu separetur. Sed ideo scriptum est de lege Mosis, lex iram operatur. Non autem scriptum est de loge Christi, Evangelium iram operatur, quoniam (ut diximus) cum .Moses legem dedit, nihil nisi litteram dedit, Christus autem cum Evan¬ gelium dedit, simul cum littera spiritum de¬ dit. Quare S. Joannes hoc ipsum discrimen attendens ait : Lex per Mosem data est, gra¬ tia et veritas per Jesum Christum facta est, Joan. i (o). Habemus igitur duas potissimas differentiaslegis et Evangelii. Nunc paucis per¬ curremus alias, qute ex his duabus tamquam ex fontibus derivantur. Ex primo discrimine nascuntur alia tria, et ex secundo jtem tria. Tertium igitur discrimen legis et Evan¬ gelii est, quod lex Mosis uni tantum genti data fuit, lex Christi omnibus gentibus, Dcu- teron. iv. Quae est alia gens, ut habeat caere¬ monias, justaque judicia, et universam legem, quam ego ponam hodie ante oculos vestros? Psal. cxLYii. 'Non fecit taliter omni nationi, et judicia sua non manifestavit eis. Rom. ni. Quid ergo amplius Judaeo est, aut quae utilitas circumcisionis ? Multum equidem per omnem modum, primum, quia credita sunt illis eloquia Dei. Et cap. ix. Optabam ego ipse anathema esse pro fratribus meis, secundum carnem , quorum est testimonium et legislatio elc. At Christus Matth, ult. Euntes (inquit) docete omnes gentes’, Et Marci ult. Praedicate Evan¬ gelium omni creaturae. Et Luca3 ult. Oportet praedicari in nomine meo poenitentiam, et re¬ missionem peccatorum in omnes gentes, inci¬ pientibus ab Hierosolyma. Et Apostolus ad Rom. i. Non erubesco evangelium. Virtus enim Dei in salutem omni credenti, Judaeo primum , et Graeco (6). Oritur hoc discrimen ex primo. Lex enim Mosis positiva (id est) cajremonialis et judicialis angusta erat, et ritus , ac judicia particularia continebat : Evangelium vero lex est perfecta et ritus, praecepta et sacramenta ita universalia com¬ prehendit, ut toti mundo communia esse possint. Quartum discrimen, quod oritur etiam ex primo, in eo positum est, quod lex umbram, et figuras rerum futurarum magna ex parte complectitur : Evangelium ipsum corpus, et veritatem exhibet. Joan. 1 . Lex per Mosem data est, gratia et veritas per Jesum Christum facta est (7). Lex enim per Mosem data, per Christum facta est gratia, propter infusionem (1) Ez. XXXVI, 25. - (2) Rom. V, 5. _ (3) Rom. XIII, 10. - (4) II Cor. II!, G. - (5) Joan. 1, 18. — (6) Deut. IV, 8; Psal. CXLVll, 20; Rom. II!, 1; ib. IX, 2: Hat. XXVIII, 19 ; Mare. XVI, 14; Luc. XXIV, 47; Rom 1, 10. - (7» Joan. I, 18. CAPUT IV. . 303 fidei ct charitatis, facta est veritas, propter impletionem omnium figurarum. I Corinth/ x. IJaec autem in figura facta sunt nostri. Et paulo post : Haec autem omnia in figura con¬ tingebant illis, scripta sunt autem ad corre¬ ptionem. Hebr. x. Umbram habent lex futuro¬ rum bonorum , non ipsam imaginem rerum (i). Denique passim in Evangelio legimus, varia in Christo mysteria fuisse completa , quo¬ niam sic scriptum erat in lege, aut prophe¬ tis. Quintum discrimen est, quod lex Mosis ad¬ veniente Christi lege mutanda erat, Christi autem legi nulla succedere debet alia lex. Oritur hoc discrimen, ut alia duo, item ex primo ; ideo siquidem mutanda fuit lex Mo¬ sis, quoniam imperfecta erat, omne enim imperfectum perfectiori cedit , et umbrae luce apparente diffugiunt. Luem xvi. Lex et Prophetx , usque ad Joannem Baptistam. Hebr. vii. Translato sacerdotio necesse est, ut et le¬ gis translatio fiat. Et ibidem. R'eprobatio fit praecedentis mandati propter infirmitatem ct inutilitatem. Et cap. viii. Dicendo novum, ve¬ teravit prius. Quod enim antiquatur et senes¬ cit, prope interitum est. Et ad Galat. iit. Quid ergo lex ? propter transgressionem posita est, donec veniret semen, cui promiserat (2). At Christi legem non esse finem habituram, perspicuum est ex duobus. Primo, quoniam sacerdotium Christi manet in aeternum, jux¬ ta illud Psalm. cix^j Tu es sacerdos in aeter¬ num secundum ordinem Melchisedech (3). Se¬ cundo, quoniam regni Christi nullus erit fi¬ nis, ut legimus Danielis n. et Lue. i. Lex enim cum sacerdotio et regno ita conjuncta est, ut illis manentibus, et ipsa manere de¬ beat, quod de sacerdotio et lege Apostolus docet ad Hebr. vn. de regno et lege dubium esse non potest, cum regnum proprium sit le¬ ges ferre, neque ullum sit regnum, quod proprias leges non habeat. Denique Testa¬ mentum novum aeternum dicitur, Psal, cx. Mundavit in aeternum testamentum suum. Ba- ruch. ii. Statuam illis testamentum alterum sempiternum. Ad Hebr. xm, Deus autem pa¬ cis, qui eduxit de mortuis pastorem magnum ovium, in sanguine testamenti aeterni, Domi¬ num nostrum Jesum Christum (4). Est autem hoc loco breviter annotandum, legem Mosis, quoad praecepta caeremonialia et judicialia simpliciter abrogatam esse : quoad moralia praecepta, et doctrinam fidei mutatam esse, non abrogatione, sed profe¬ ctu, non enim sublata est lex moralis, nec fides unitatis Dei, sed aucta, amplificata, per¬ fecta ; quomodo mutari solet infans in ado¬ lescentem, adolescens in virum, et quo mo¬ do populus Dei , Christo adveniente , non periit, sed statum mutavit. Lex autem evan- gelica sempiterna dicitur, non quod Sacra¬ menta et omnia ejus praecepta nullum sint finem habitura, sed quoniam usque ad mun¬ di consummationem legi evangelicae nulla succedere debet alia lex, cum haec perfectis¬ sima sit : et praeterea quia charitas, quae est lex nova, et testamentum novum scriptum in cordibus, numquam excidit, et sine fine in omnem aeternitatem durare debet. Sextum discrimen, quod oritur ex secun¬ do, illud est, quod lex Mosis non habebat vim justificandi, neque data erat ut justifi¬ caret, sed ut morbum ostenderet, et ad quae¬ rendum medicum excitaret : Lex autem Christi, id est, Evangelium, vim habet justi¬ ficandi, et ad hoc ipsum datum est, ut ab iniquitate justificet. Rom. m, Per legem co¬ gnitio peccati. Galat, ir, Si per legem justitia, ergo Christus gratis mortuus est. Et cap. in. Quoniam in lege nemo justificatur, manife¬ stum est, quia justus ex fide vivit; lex autem non est ex fide. Item si data esset lex quai posset vivificare, vere ex lege esset justitia. At Evangelium (ut dicitur ad Roman. 1.) Virtus Dei est in salutem omni credenti. Et 1 Corinth. xv. Notum vobis facio (inquit Apo- stalus) Evangelium, quod prxdican vobis, quod et accepistis , per quod et salvamini (5). Sed hoc quod dicimus, Evangelium vim habere justificandi, non ita accipiendum est, quasi sola littera Evangelii salutem adferre possit ; sed quoniam (ut dictum est in se¬ cundo discrimine) cum Evangelii doctrina data est etiam gratia fidei et charitatis, quia legislator noster, simul etiam Redemptor fuit et simul cum lege dedit benedictionem, id est, gratiam implendi legem, juxta illud Psal. lxxxiii. Etenim benedictionem dabit le¬ gislator, ibunt de virtute in virtutem (6). Quocirca' B. Paulus ubicumque dicit le¬ gem non justificare, non opponit legi Mosis doctrinam Evangelii, sed legi opponit fidem, (1) I Cor. X, C; Heb. X, 1.— (2) Luc, XVI, 16 ; Heb. VII, 12 ; ibid. 18 ; ibid. VIII, 13 ; Gal. III, 19. — (3) Psal. C1X, 4. - (4) Psal. CX, 9 ; Bar. II, 35; Hebr. XI!!, 20 -(5) Rom. III, 20; Gal. II, 21; ibid. III, II ; Rom. 1, 10; I Cor. XV, 1. - (0) Psal. LXXXIII, 7, 306 LIBER IV. operibus gratiam, et litterae spiritum. Alioqui enim etiam littera Evangelii, sine spiritu et gratia, iram operaretur, et occideret, ut jam saepe diximus. Septimum discrimen, quod item oritur ex secundo, illud est, quod lex Mosis, lex timo¬ ris et servitutis fuit, Evangelium lex amoris et libertatis. Roman. viii. Non accepistis spi¬ ritum servitutis iterum in timore , sed accepistis spiritum adoptionis filiorum, in quo clamamus Abba Pater. Galat. iv. Hsec enim sunt duo testamenta, unum quidem in monte Syna , in servitutem generans, quse est Agar. Et infra : Itaque fratres , non sumus anci Ilee filii, sed li- bserse, qua libertate Christus nos liberavit , II Timoth. ii. Non dedit nobis spiritum timoris , sed virtutis et dilectionis (31); Sed hoc discrimen fusius explicabimus in sequenti capite, lnterim illud annotasse satis erit, legem Mosis dici legem timoris et ser¬ vitutis, quoniam legis mandata sine gratia Dei, quam Moses dare non potuit, reos con¬ stituunt homines, et poenae obnoxios ; Evan¬ gelium Christi legem esse libertatis et amo¬ ris, quoniam Christus, qui dedit mandata, dedit etiam spiritum, per quem in corde dif¬ fusa est charitas. Octavum discrimen est, quod lex Mosis gravissima et importabilis erat. Evangelium Christi jugum suave et onus leve. Sic enim de lege Mosis B. Petrus loquitur Actor, xv. Quid tentatis imponere jugum super cervicem discipulorum, quod nec nos, nec patres nostri portare potuimus ? De lege autem sua Chri¬ stus Matth. xi. Tollite jugum meum, inquit, super vos. Jugum enim meum suave est, et onus meum leve (2). Oritur hoc quoque dis¬ crimen ex secundo. Potissima enim causa cur lex nova sit levis, et lex vetus gravis, est annexa legi novae gratia charitatis. Quod est enim durum et importabile timenti, leve est et facile diligenti. Et hanc rationem red¬ dit sanctus Augustinus in omnibus fere locis, ubi de hac re tractat, qusest. 116. in Exod. in lib. lxxxiii. quaest. 66. lib. de gratia et li¬ bero arbitrio, cap. 17. in lib. de natura et gratia, cap. 69. et in libro de perfectione ju¬ stitiae post ratiocinationem decimamsextam . Ubi etiam addit insignem similitudinem de pennis avium, quae non tam premunt, quam sublevant : « Perfecta, inquit, charitas foras mittit timorem, et facit praecepti sarcinam evem , non solum non prementem onere ponderum, verum etiam sublevantem vico pennarum » . Sunt tamen etiam aliae duae rationes cur lex nova vere dici possit facilior.vetere. Una est, quam reddunt Nazianzenus in 2. orat, de Pascha, et Chrysostomus homil. 8. de poenitentia, quod spes retributionis longe sit major in lege nova, quam in vetere, cum jam propalata sit via sanctorum, atque adi¬ tus pateat ad regnum foelicitatis aeternae. Altera ratio est, quoniam in lege vetere praecepta caeremonialia et judicialia plurima erant, et parum utilia ; in lege nova paucis¬ sima sunt et utilissima : praeeepta vero mo¬ ralia fere sunt eadem in utraque lege. Nam illa quoque quse videntur in Evangelio esse gravissima de dilectione inimicorum, et de concupiscentia cohibenda, inveniuntur Exo¬ di xx, Prov. xxv. et alibi, ut sanctus Augu¬ stinus demonstrat in libro contra Adiman- tum, cap. 3. et lib. xix, contra Faustum, cap. 28. Itaque non ait Dominus Matth. v. Nisi abundaverit justitia vestra plusquam legis et Prophetarum, sed plusquam Scribarum et Phariseeorum, ut videlicet significaret, se non tam addere velle ad onera praeceptorum legis, quam tollere de medio corruptelas scribarum et pharisseorum. Quod si quae graviora praecepta addidit, aut certe magis expresse tradidit, ut de non dimittenda uxo¬ re per libellum repudii, et si quae sunt alia; non debent illa gravia videri populo Chri¬ stiano, etiamsi gravia viderentur populo Ju¬ daeorum. Nam non est grave viro forti, quod puero delicato importabile solet vi¬ deri.