Saint Augustine (354-430)

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

Translated by Peter Holmes

Book II

Chapter 19

So far as it has been given us, let us have wisdom, and let us understand that the good Lord God sometimes withholds even from His saints either the certain knowledge or the triumphant joy of a good work, just in order that they may discover that it is not from themselves, but from Him that they receive the light which illuminates their darkness, and the sweet grace which causes their land to yield her fruit.

But when we pray Him to give us His help to do and accomplish righteousness, what else do we pray for than that He would open what was hidden, and impart sweetness to that which gave no pleasure? For even this very duty of praying to Him we have learned by His grace, whereas before it was hidden; and by His grace have come to love it, whereas before it gave us no pleasure,—so that “he who glorieth must glory not in himself, but in the Lord.” To be lifted up, indeed, to pride, is the result of men’s own will, not of the operation of God; for to such a thing God neither urges us nor helps us. There first occurs then in the will of man a certain desire of its own power, to become disobedient through pride. If it were not for this desire, indeed, there would be nothing difficult; and whenever man willed it, he might refuse without difficulty. There ensued, however, out of the penalty which was justly due such a defect, that henceforth it became difficult to be obedient unto righteousness; and unless this defect were overcome by assisting grace, no one would turn to holiness; nor unless it were healed by efficient grace would any one enjoy the peace of righteousness. But whose grace is it that conquers and heals, but His to whom the prayer is directed: “Convert us, O God of our salvation, and turn Thine anger away from us”? And both if He does this, He does it in mercy, so that it is said of Him, “Not according to our sins hath He dealt with us, nor hath He recompensed us according to our iniquities”; and when He refrains from doing this to any, it is in judgment that He refrains. And who shall say to Him, “What hast Thou done?” when with pious mind the saints sing to the praise of His mercy and judgment? Wherefore even in the case of His saints and faithful servants He applies to them a tardier cure in certain of their failings, in order that, while they are involved in these, a less pleasure than is sufficient for the fulfilling of righteousness in all its perfection may be experienced by them at any good they may achieve, whether hidden or manifest; so that in respect of His most perfect rule of equity and truth “no man living can be justified in His sight.” He does not in His own self, indeed, wish us to fall under condemnation, but that we should become humble; and He displays to us all the self-same grace of His own. Let us not, however, afterwe have attained facility in all things, suppose that to be our own which is really His; for that would be an error most antagonistic to religion and piety. Nor let us think that we should, because of His grace, continue in the same sins as of old; but against that very pride, on account of which we are humiliated in them, let us, above all things, both vigilantly strive and ardently pray Him, knowing at the same time that it is by His gift that we have the power thus to strive and thus to pray; so that in every case, while we look not at ourselves, but raise our hearts above, we may render thanks to the Lord our God, and whenever we glory, glory in Him alone.

Book II Chapter 18

Book II Chapter 20