cannot please God. These testimonies are so manifest that, to use
the words of Augustine which he employed in this case, they do not
need an acute understanding, but only an attentive hearer. If the
carnal mind is enmity against God, the flesh certainly does not love
God; if it cannot be subject to the Law of God, it cannot love God.
If the carnal mind is enmity against God, the flesh sins even when we
do external civil works. If it cannot be subject to the Law of God,
it certainly sins even when, according to human judgment, it
possesses deeds that are excellent and worthy of praise. The
adversaries consider only the precepts of the Second Table which
contain civil righteousness that reason understands. Content with
this, they think that they satisfy the Law of God. In the mean time
they do not see the First Table which commands that we love God, that
we declare as certain that God is angry with sin, that we truly fear
God, that we declare as certain that God hears prayer. But the human
heart without the Holy Ghost either in security despises God's
judgment, or in punishment flees from, and hates, God when He judges.
Therefore it does not obey the First Table. Since, therefore,
contempt of God, and doubt concerning the Word of God and concerning
the threats and promises, inhere in human nature, men truly sin, even
when, without the Holy Ghost, they do virtuous works, because they do
them with a wicked heart, according to Rom. 14, 23: Whatsoever is not
of faith is sin. For such persons perform their works with contempt
of God, just as Epicurus does not believe that God cares for him, or
that he is regarded or heard by God. This contempt vitiates works
seemingly virtuous, because God judges the heart.

Lastly, it was very foolish for the adversaries to write that men who
are under eternal wrath merit the remission of sins by an act of love,
which springs from their mind, since it is impossible to love God,