belongs to others, etc.; although reason can work civil works.

False also and dishonoring Christ is this, that men do not sin who,
without grace, do the commandments of God [who keep the commandments
of God merely in an external manner, without the Spirit and grace in
their hearts]. We have testimonies for this our belief, not only
from the Scriptures, but also from the Fathers. For in opposition to
the Pelagians, Augustine contends at great length that grace is not
given because of our merits. And in _De Natura et Gratia_ he says:
If natural ability, through the free will, suffice both for learning
to know how one ought to live and for living aright, then Christ has
died in vain, then the offense of the Cross is made void. Why may I
not also here cry out? Yea I will cry out, and, with Christian grief,
will chide them: Christ has become of no effect unto you whosoever
of you are justified by the Law; ye are fallen from grace. Gal. 5, 4;
cf. 2, 21. For 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. Rom. 10 3. 4.
And John 8, 36: If the Son therefore shall make you free, ye shall be
free indeed. Therefore by reason we cannot be freed from sins and
merit the remission of sins. And in John 3, 5 it is written: Except
a man be born of water and of the Spirit, he cannot enter into the
kingdom of God. But if it is necessary to be born again of the Holy
Ghost the righteousness of reason does not justify us before God, and
does not fulfil the Law, Rom. 3, 23: All have come short of the glory
of God, i.e., are destitute of the wisdom and righteousness of God,
which acknowledges and glorifies God. Likewise Rom. 8, 7. 8: The
carnal mind is enmity against God; for it is not subject to the Law
of God, neither indeed can be. So then they that are in the flesh