# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 125

Letter CXLV.
(a.d. 412 or 413.)
To Anastasius, My Holy and Beloved Lord and Brother, Augustin Sends Greeting in the Lord.
1. A most satisfactory opportunity of saluting your genuine worth is furnished by our brethren Lupicinus and Concordialis, honourable servants of God, from whom, even without my writing, you might learn all that is going on among us here. But knowing, as I do, how much you love us in Christ, because of your knowing how warmly your love is reciprocated by us in Him, I was sure that it might have disappointed you if you had seen them, and could not but know that they had come directly from us, and were most intimately united in friendship with us, and yet had received with them no letter from me. Besides this, I am owing you a reply, for I am not aware of having written to you since I received your last letter; so great are the cares by which I am encumbered and distracted, that I know not whether I have written or not before now.
2. We desire eagerly to know how you are, and whether the Lord has given you some rest, so far as in this world He can bestow it; for “if one member be honoured, all the members rejoice with it;” and so it is almost always our experience, that when, in the midst of our anxieties, we turn our thoughts to some of our brethren placed in a condition of comparative rest, we are in no small measure revived, as if in them we ourselves enjoyed a more peaceful and tranquil life. At the same time, when vexatious cares are multiplied in this uncertain life, they compel us to long for the everlasting rest. For this world is more dangerous to us in pleasant than in painful hours, and is to be guarded against more when it allures us to love it than when it warns and constrains us to despise it. For although “all that is in the world” is “the lust of the flesh, and the lust of the eyes, and the pride of life,” nevertheless, even in the case of men who prefer to these the things which are spiritual, unseen, and eternal, the sweetness of earthly things insinuates itself into our affections, and accompanies our steps on the path of duty with its seductive allurements. For the violence with which present things acquire sway over our weakness is exactly proportioned to the superior value by which future things command our love. And oh that those who have learned to observe and bewail this may succeed in overcoming and escaping from this power of terrestrial things! Such victory and emancipation cannot, without God’s grace, be achieved by the human will, which is by no means to be called free so long as it is subject to prevailing and enslaving lusts; “For of whom a man is overcome, of the same is he brought in bondage.” And the Son of God has Himself said, “If the Son shall make you free, ye shall be free indeed.”
3. The law, therefore, by teaching and commanding what cannot be fulfilled without grace, demonstrates to man his weakness, in order that the weakness thus proved may resort to the Saviour, by whose healing the will may be able to do what in its feebleness it found impossible. So, then, the law brings us to faith, faith obtains the Spirit in fuller measure, the Spirit sheds love abroad in us, and love fulfils the law. For this reason the law is called a “schoolmaster,” under whose threatenings and severity “whosoever shall call upon the name of the Lord shall be delivered.” But how shall they call on Him in whom they have not believed?” Wherefore unto them that believe and call on Him the quickening Spirit is given, lest the letter without the Spirit should kill them. But by the Holy Ghost, which is given unto us, the love of God is shed abroad in our hearts, so that the words of the same apostle, “Love is the fulfilling of the law,” are realized. So the law is good to the man who uses it lawfully; and he uses it lawfully who, understanding wherefore it was given, betakes himself, under the pressure of its threatenings, to grace, which sets him free. Whoever unthankfully despises this grace, by which the ungodly are justified, and trusts in his own strength, as if he thereby could fulfil the law, being ignorant of God’s righteousness, and going about to establish his own righteousness, is not submitting himself to the righteousness of God; and thus the law becomes to him not a help to pardon, but the bond fastening his guilt to him. Not that the law is evil, but because sin worketh death in such persons by that which is good. For by occasion of the commandment he sins more grievously who, by the commandment, knows how evil are the sins which he commits.
4. In vain, however, does any one think himself to have gained the victory over sin, if, through nothing but fear of punishment, he refrains from sin; because, although the outward action to which an evil desire prompts him is not performed, the evil desire itself within the man is an enemy unsubdued. And who is found innocent in God’s sight who is willing to do the sin which is forbidden if you only remove the punishment which is feared? And consequently, even in the volition itself, he is guilty of sin who wishes to do what is unlawful, but refrains from doing it because it cannot be done with impunity; for, so far as he is concerned, he would prefer that there were no righteousness forbidding and punishing sins. And assuredly, if he would prefer that there should be no righteousness, who can doubt that he would if he could abolish it altogether? How, then, can that man be called righteous who is such an enemy to righteousness that, if he had the power, he would abolish its authority, that he might not be subject to its threatenings or its penalties? He, then, is an enemy to righteousness who refrains from sin only through fear of punishment; but he will become the friend of righteousness if through love of it he sin not, for then he will be really afraid to sin. For the man who only fears the flames of hell is afraid not of sinning, but of being burned; but the man who hates sin as much as he hates hell is afraid to sin. This is the “fear of the Lord,” which “is pure, enduring for ever.” For the fear of punishment has torment, and is not in love; and love, when it is perfect, casts it out.
5. Moreover, every one hates sin just in proportion as he loves righteousness; which he will be enabled to do not through the law putting him in fear by the letter of its prohibitions, but by the Spirit healing him by grace. Then that is done which the apostle enjoins in the admonition, “I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity, even so now yield your members servants to righteousness unto holiness.” For what is the force of the conjunctions “as” and “even so,” if it be not this: “As no fear compelled you to sin, but the desire for it, and the pleasure taken in sin, even so let not the fear of punishment drive you to a life of righteousness; but let the pleasure found in righteousness and the love you bear to it draw you to practise it”? And even this is, as it seems to me, a righteousness, so to speak, somewhat mature, but not perfect. For he would not have prefaced the admonition with the words, “I speak after the manner of men because of the infirmity of your flesh,” had there not been something else that ought to have been said if they had been by that time able to bear it. For surely more devoted service is due to righteousness than men are wont to yield to sin. For pain of body restrains men, if not from the desire of sin, at least from the commission of sinful actions; and we should not easily find any one who would openly commit a sin procuring to him an impure and unlawful gratification, if it was certain that the penalty of torture would immediately follow the crime. But righteousness ought to be so loved that not even bodily sufferings should hinder us from doing its works, but that, even when we are in the hands of cruel enemies, our good works should so shine before men that those who are capable of taking pleasure therein may glorify our Father who is in heaven.
6. Hence it comes that that most devoted lover of righteousness exclaims, “Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (As it is written, For Thy sake we are killed all the day long; we are accounted as sheep for the slaughter.) Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” Observe how he does not say simply, “Who shall separate us from Christ?” but, indicating that by which we cling to Christ, he says, “Who shall separate us from the love of Christ?” We cling to Christ, then, by love, not by fear of punishment. Again, after having enumerated those things which seem to be sufficiently fierce, but have not sufficient force to effect a separation, he has, in the conclusion, called that the love of God which he had previously spoken of as the love of Christ. And what is this “love of Christ” but love of righteousness? for it is said of Him that He “is made of God unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord.” As, therefore he is superlatively wicked who is not deterred even by the penalty of bodily sufferings from the vile works of sordid pleasure, so is he superlatively righteous who is not restrained even by the fear of bodily sufferings from the holy works of most glorious love.
7. This love of God, which must be maintained by unremitting, devout meditation, “is shed abroad in our hearts by the Holy Ghost, which is given to us,” so that he who glories in it must glory in the Lord. Forasmuch, therefore, as we feel ourselves to be poor and destitute of that love by which the law is most truly fulfilled, we ought not to expect and demand its riches from our own indigence, but to ask, seek, and knock in prayer, that He with whom is “the fountain of life” “may satisfy us abundantly with the fatness of His house, and make us drink of the river of His pleasures,” so that, watered and revived by its full flood, we may not only escape from being swallowed up by sorrow, but may even “glory in tribulations: knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed;”—not that we can do this of ourselves, but “because the love of God is shed abroad in our hearts by the Holy Ghost, which is given to us.”
8. It has been a pleasure to me to say, at least by a letter, these things which I could not say when you were present. I write them, not in reference to yourself, for you do not affect high things, but are contented with that which is lowly, but in reference to some who arrogate too much to the human will, imagining that, the law being given, the will is of its own strength sufficient to fulfil that law, though not assisted by any grace imparted by the Holy Spirit, in addition to instruction in the law; and by their reasonings they persuade the wretched and impoverished weakness of man to believe that it is not our duty to pray that we may not enter into temptation. Not that they dare openly to say this; but this is, whether they acknowledge it or not, an inevitable consequence of their doctrine. For wherefore is it said to us, “Watch and pray, that ye enter not into temptation;” and wherefore was it that, when He was teaching us to pray, He prescribed, in accordance with this injunction, the use of the petition “lead us not into temptation,” if this be wholly in the power of the will of man, and does not require the help of divine grace in order to its accomplishment?
Why should I say more? Salute the brethren who are with you, and pray for us, that we may be saved with that salvation of which it is said, “They that are whole need not a physician, but they that are sick: I came not to call the righteous, but sinners.” Pray, therefore, for us that we may be righteous,—an attainment wholly beyond a man’s reach, unless he know righteousness and be willing to practise it, but one which is immediately realized when he is perfectly willing; but this full consent of his will can never be in him unless he is healed and assisted by the grace of the Spirit.

## Footnotes

* ↑ 1 Cor. xii. 26.
* ↑ 1 John ii. 16.
* ↑ 2 Pet. ii. 19.
* ↑ John viii. 36.
* ↑ Gal. iii. 24.
* ↑ Joel ii. 32.
* ↑ Rom. x. 14.
* ↑ 2 Cor. iii. 6.
* ↑ Rom. v. 5.
* ↑ Rom. xiii. 10.
* ↑ 1 Tim. i. 8.
* ↑ Rom. x. 3.
* ↑ Rom. vii. 13.
* ↑ Ps. xix. 9.
* ↑ 1 John iv. 18.
* ↑ Rom. vi. 19.
* ↑ Matt. v. 16.
* ↑ Rom. viii. 35–39.
* ↑ 1 Cor. i. 30, 31; Jer. ix. 24.
* ↑ Rom. v. 5.
* ↑ Ps. xxxvi. 8, 9.
* ↑ Rom. v. 3–5.
* ↑ Rom. xii. 16.
* ↑ The heresy of Pelagius is obviously alluded to here as having begun thus early (A.D. 413) to command attention.
* ↑ Matt. xxiv. 41.
* ↑ Matt. vi. 13.
* ↑ Matt. ix. 12, 13.