Saint Augustine (354-430)

Of the Merits and Remission of Sins,
and of the Baptism of Infants

Translated by Peter Holmes

Book II

Chapter 17

Let us now consider the point which I mentioned as our third inquiry. Since by divine grace assisting the human will, man may possibly exist in this life without sin, why does he not? To this question I might very easily and truthfully answer: Because men are unwilling. But if I am asked why they are unwilling, we are drawn into a lengthy statement. And yet, without prejudice to a more careful examination, I may briefly say this much: Men are unwilling to do what is right, either because what is right is unknown to them, or because it is unpleasant to them. For we desire a thing more ardently in proportion to the certainty of our knowledge of its goodness, and the warmth of our delight in it. Ignorance, therefore, and infirmity are faults which impede the will from moving either for doing a good work, or for refraining from an evil one. But that what was hidden may come to light, and what was unpleasant may be made agreeable, is of the grace of God which helps the wills of men; and that they are not helped by it, has its cause likewise in themselves, not in God, whether they be predestinated to condemnation, on account of the iniquity of their pride, or whether they are to be judged and disciplined contrary to their very pride, if they are children of mercy. Accordingly Jeremiah, after saying, “I know, O Lord, that the way of man is not in himself, and that it belongeth not to any man to walk and direct his steps,” immediately adds, “Correct me, O Lord, but with judgment, and not in Thine anger”; as much as to say, I know that it is for my correction that I am too little assisted by Thee, for my footsteps to be perfectly directed: but yet do not in this so deal with me as Thou dost in Thine anger, when Thou dost determine to condemn the wicked; but as Thou dost in Thy judgment whereby Thou dost teach Thy children not to be proud. Whence in another passage it is said, “And Thy judgments shall help me.”

You cannot therefore attribute to God the cause of any human fault. For of all human offences, the cause is pride. For the conviction and removal of this a great remedy comes from heaven. God in mercy humbles Himself, descends from above, and displays to man, lifted up by pride, pure and manifest grace in very manhood, which He took upon Himself out of vast love for those who partake of it. For, not even did even this One, so conjoined to the Word of God that by that conjunction he became at once the one Son of God and the same One the one Son of man, act by the antecedent merits of His own will. It behoved Him, without doubt, to be one; had there been two, or three, or more, if this could have been done, it would not have come from the pure and simple gift of God, but from man’s free will and choice. This, then, is especially commended to us; this, so far as I dare to think, is the divine lesson especially taught and learned in those treasures of wisdom and knowledge which are hidden in Christ. Every one of us, therefore, now knows, now does not know—now rejoices, now does not rejoice—to begin, continue, and complete our good work, in order that he may know that it is due not to his own will, but to the gift of God, that he either knows or rejoices; and thus he is cured of vanity which elated him, and knows how truly it is said not of this earth of ours, but spiritually, “The Lord will give kindness and sweet grace, and our land shall yield her fruit.” A good work, moreover, affords greater delight, in proportion as God is more and more loved as the highest unchangeable Good, and as the Author of all good things of every kind whatever. And that God may be loved, “His love is shed abroad in our hearts,” not by ourselves, but “by the Holy Ghost that is given unto us.”

Book II Chapter 16

Book II Chapter 18