Saint Augustine (354-430)

Of Nature and Grace

Translated by Peter Holmes

Chapter 62

He quotes the following words from the blessed Hilary: “It is only when we shall be perfect in spirit and changed in our immortal state, which blessedness has been appointed only for the pure in heart, that we shall see that which is immortal in God.” Now I am really not aware what is here said contrary to our own statement, or in what respect this passage is of any use to our opponent, unless it be that it testifies to the possibility of a man’s being “pure in heart.” But who denies such possibility? Only it must be by the grace of God, through Jesus Christ our Lord, and not merely by our freedom of will. He goes on to quote also this passage: “This Job had so effectually read these Scriptures, that he kept himself from every wicked work, because he worshipped God purely with a mind unmixed with offences: now such worship of God is the proper work of righteousness.” It is what Job had done which the writer here spoke of, not what he had brought to perfection in this world,—much less what he had done or perfected without the grace of that Saviour whom he had actually foretold. For that man, indeed, abstains from every wicked work, who does not allow the sin which he has within him to have dominion over him; and who, whenever an unworthy thought stole over him, suffered it not to come to a head in actual deed. It is, however, one thing not to have sin, and another to refuse obedience to its desires. It is one thing to fulfil the command, “Thou shalt not covet”; and another thing, by an endeavour at any rate after abstinence, to do that which is also written, “Thou shalt not go after thy lusts.” And yet one is quite aware that he can do nothing of all this without the Saviour’s grace. It is to work righteousness, therefore, to fight in an internal struggle with the internal evil of concupiscence in the true worship of God; whilst to perfect it means to have no adversary at all. Now he who has to fight is still in danger, and is sometimes shaken, even if he is not overthrown; whereas he who has no enemy at all rejoices in perfect peace. He, moreover, is in the highest truth said to be without sin in whom no sin has an indwelling,—not he who, abstaining from evil deeds, uses such language as “Now it is no longer I that do it, but the sin that dwelleth in me.”

Now even Job himself is not silent respecting his own sins; and your friend, of course, is justly of opinion that humility must not by any means “be put on the side of falsehood.” Whatever confession, therefore, Job makes, inasmuch as he is a true worshipper of God, he undoubtedly makes it in truth. Hilary, likewise, while expounding that passage of the psalm in which it is written, “Thou hast despised all those who turn aside from Thy commandments,” says: “If God were to despise sinners, He would despise indeed all men, because no man is without sin; but it is those who turn away from Him, whom they call apostates, that He despises.” You observe his statement: it is not to the effect that no man was without sin, as if he spoke of the past; but no man is without sin; and on this point, as I have already remarked, I have no contention with him. But if one refuses to submit to the Apostle John,—who does not himself declare, “If we were to say we have had no sin,” but “If we say we have no sin,”—how is he likely to show deference to Bishop Hilary? It is in defence of the grace of Christ that I lift up my voice, without which grace no man is justified,—just as if natural free will were sufficient. Nay, He Himself lifts up His own voice in defence of the same. Let us submit to Him when He says: “Without me ye can do nothing.”

Chapter 61

Chapter 63