Augustine of Hippo

"And every one that hath this hope in Him." Ye see how he hath set us our place, in "hope." Ye see how the Apostle Paul agreeth with his fellow-apostle, "By hope we are saved. But hope that is seen, is not hope: for what a man seeth, why doth he hope for? For if what we see not, we hope for, by patience we wait for it." This very patience exerciseth desire. Continue thou, for He continueth: and persevere thou in walking, that thou mayest reach the goal: for that to which thou tendest will not remove. See: "And every one that hath this hope in Him, purifieth himself even as He is pure." See how he has not taken away free-will, in that he saith, "purifieth himself." Who purifieth us but God? Yea, but God doth not purify thee if thou be unwilling. Therefore, in that thou joinest thy will to God, in that thou purifiest thyself. Thou purifiest thyself, not by thyself, but by Him who cometh to inhabit thee. Still, because thou doest somewhat therein by the will, therefore is somewhat attributed to thee. But it is attributed to thee only to the end thou shouldest say, as in the Psalm, "Be thou my helper, forsake me not." If thou sayest, "Be thou my helper," thou doest somewhat: for if thou be doing nothing, how should He be said to "help" thee?

"Whosoever abideth in Him, sinneth not." In so far as he abideth in Him, in so far sinneth not. "Whosoever sinneth hath not seen Him, neither known Him." A great question this: "Whosoever sinneth hath not seen Him, neither known Him." No marvel. We have not seen Him, but are to see; have not known Him, but are to know: we believe on One we have not known. Or haply, by faith we have known, and by actual beholding have not yet known? But then in faith we have both seen and known. For if faith doth not yet see, why are we said to have been enlightened? There is an enlightening by faith, and an enlightening by sight. At present, while we are on pilgrimage, "we walk by faith, not by sight," or, actually beholding. Therefore also our righteousness is "by faith, not by sight." Our righteousness shall be perfect, when we shall see by actual beholding. Only, in the meanwhile, let us not leave that righteousness which is of faith, since "the just doth live by faith," as saith the apostle. "Whosoever abideth in Him, sinneth not." For, "whosoever sinneth, hath not seen Him, neither known Him." That man who sins, believes not: but if a man believes, so far as pertains to his faith, he sinneth not.

"Little children, let no man seduce you. He that doeth righteousness is righteous, as He is righteous." What, on hearing that we are "righteous as He is righteous," are we to think ourselves equal with God? Ye must know what means that "as:" thus he said a while ago, "Purifieth himself even as He is pure." Then is our purity like and equal to the purity of God, and our righteousness to God's righteousness? Who can say this? But the word "as," is not always wont to be used in the sense of equality. As, for example, if, having seen this large church, a person should wish to build a smaller church, but with the same relative dimensions: as, for example, if this be one measure in width and two measures in length, he too should build his church one measure in width and two measures in length: in that case one sees that he has built it "as" this is built. But this church has, say, a hundred cubits in length, the other thirty: it is at once "as" this, and yet unequal. Ye see that this "as" is not always referred to parity and equality. For example, see what a difference there is between the face of a man and its image from a mirror: there is a face in the image, a face in the body: the image exists in imitation, the body in reality. And what do we say? Why, "as" there are eyes here, so also there; "as" ears here, so ears also there. The thing is different, but the "as" is said of the resemblance. Well then, we also have in us the image of God; but not that which the Son equal with the Father hath: yet except we also, according to our measure, were "as" He, we should in no respect be said to be like Him. "He purifieth us," then, "even as He is pure:" but He is pure from eternity, we pure by faith. We are "righteous even as He is righteous;" but He is so in His immutable perpetuity, we righteous by believing on One we do not see, that so we may one day see Him. Even when our righteousness shall be perfect, when we shall be equal to the angels, not even then shall it be equalled with Him. How far then is it from Him now, when not even then it shall be equal!

"He that doeth sin, is of the devil, because the devil sinneth from the beginning." "Is of the devil:" ye know what he means: by imitating the devil. For the devil made no man, begat no man, created no man: but whoso imitates the devil, that person, as if begotten of him, becomes a child of the devil; by imitating him, not literally by being begotten of him. In what sense art thou a child of Abraham, not that Abraham begat thee? In the same sense as the Jews, the children of Abraham, not imitating the faith of Abraham, are become children of the devil: of the flesh of Abraham they were begotten, and the faith of Abraham they have not imitated. If then those who were thence begotten were put out of the inheritance, because they did not imitate, thou, who art not begotten of him, art made a child, and in this way shall be a child of him by imitating him. And if thou imitate the devil, in such wise as he became proud and impious against God, thou wilt be a child of the devil: by imitating, not that he created thee or begat thee.

"Unto this end was the Son of God manifested." Now then, brethren, mark! All sinners are begotten of the devil, as sinners. Adam was made by God: but when he consented to the devil, he was begotten of the devil; and he begat all men such as he was himself. With lust itself we were born; even before we add our sins, from that condemnation we have our birth. For if we are born without any sin, wherefore this running with infants to baptism that they may be released? Then mark well, brethren, the two birth-stocks, Adam and Christ: two men are; but one of them, a man that is man; the other, a Man that is God. By the man that is man we are sinners; by the Man that is God we are justified. That birth hath cast down unto death; this birth hath raised up unto life: that birth brings with it sin; this birth setteth free from sin. For to this end came Christ as Man, to undo the sins of men. "Unto this end was the Son of God manifested, that He may undo the works of the devil."

"In this are manifested the children of God and the children of the devil. Whosoever is not righteous is not of God, neither he that loveth not his brother." Aye, now indeed it is manifest of what he speaks: "Neither he that loveth not his brother." Therefore, love alone puts the difference between the children of God and the children of the devil. Let them all sign themselves with the sign of the cross of Christ; let them all respond, Amen; let all sing Alleluia; let all be baptized, let all come to church, let all build the walls of churches: there is no discerning of the children of God from the children of the devil, but only by charity. They that have charity are born of God: they that have it not, are not born of God. A mighty token, a mighty distinction! Have what thou wilt; if this alone thou have not, it profiteth thee nothing: other things if thou have not, have this, and thou hast fulfilled the law. "For he that loveth another hath fulfilled the law," saith the apostle: and, "Charity is the fulfilling of the law." I take this to be the pearl which the merchant man in the Gospel is described to have been seeking, who "found one pearl, and sold all that he had, and bought it." This is the pearl of price, Charity, without which whatever thou mayest have, profiteth thee nothing: which if alone thou have, it sufficeth thee.

"Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous." Therefore, where envy is, brotherly love cannot be. Mark, my beloved. He that envieth, loveth not. The sin of the devil is in that man; because the devil through envy cast man down. For he fell, and envied him that stood. He did not wish to cast man down that he himself might stand, but only that he might not fall alone. Hold fast in your mind from this that he has subjoined, that envy cannot exist in charity. Thou hast it openly, when charity was praised, "Charity envieth not." There was no charity in Cain; and had there been no charity in Abel, God would not have accepted his sacrifice. For when they had both offered, the one of the fruits of the earth, the other of the offspring of the flock; what think ye, brethren, that God slighted the fruits of the earth, and loved the offspring of the flock? God had not regard to the hands, but saw in the heart: and whom He saw offer with charity, to his sacrifice He had respect; whom He saw offer with envy, from his sacrifice He turned away His eyes. By the good works, then, of Abel, he means only charity: by the evil works of Cain he means only his hatred of his brother. It was not enough that he hated his brother and envied his good works; because he would not imitate, he would kill. And hence it appeared that he was a child of the devil, and hence also that the other was God's righteous one. Hence then are men discerned, my brethren. Let no man mark the tongue, but the deeds and the heart. If any do not good for his brethren, he shews what he has in him. By temptations are men proved.