[2185] Eph. v. 27.
[2186] John xii. 31.
[2187] Mendax. Gr. pseudos. Vulg. Mendacium. In the following clause et om. as kai in Cod. Alex. In ipsa, Gr. en auto, taken as referred to chrisma, "in the unction" (Lat. two mss. in ipso.) Vulg. in eo, "in Christ."
[2188] 1 John iii. 27, 28.
[2189] Mark xvi. 15. Universæ, creaturæ.
[2190] Matt. xxv. 31.
[2191] John viii. 3l, 32.
[2192] Heb. x. 23.
[2193] Scitote Vulg. ginoskete as imperative, "hence learn ye to know that, &c." Were it indicative, "to know that He is righteous is to know that, &c." probably oidate would have been repeated as in 5, 15, an oidamen--oidamen.
[2194] 1 John ii. 29.
[2195] Incipite, LXX. exarxate. Vulg. præcinite.
[2196] Ps. cxlvii. 7.
[2197] 1 Cor. xv. 24.
[2198] Stadium.
[2199] Job ii. 10.
[2200] 1 John iii. 1.
[2201] Vocemur et simus. Vulg. nominemur et simus. Cod. Alex. and other authorities, klethomen kai esmen (received by Lachmann). Mill in l. cites as from Augustin, but without specifying the place: Qui vocantur et non sunt, quid prodest illis nomen? [The very words of this passage.] Verum hic loquitur de nomine quod a Deo tribuitur: hic non est discrimen inter dici et esse. [Which looks rather like an expression of dissent, by Mill himself or some other.] ["kai esmen," Westcott and Hort, "and such we are," Rev. V. These closing words of ch. iii. 1, wanting in Auth. V.--J.H.M.]
[2202] Et nos non cognoscit mundus: a reading of which there are no traces in the mss.: it seems to be an expository gloss: "therefore (because we are sons of God) the world knoweth us not. Namely, because the world knew not Him, it knows not us."
[2203] Supra: add Ep. 29, ad Alypium.
[2204] Ed. Ben. places the colon before in carne: "in the flesh He was God, &c." But [Aug. several times uses ambulare, without an object.--J.H.M.] ambulabat seems to require an object to complete the sense, and the antithesis between erat and latebat is more emphatic when in carne is given to the former clause. So Bodl. 150, Laud. 116.
[2205] Quid erimus. Vulg. ti esometha. Enarr. in Psa. xxxvii. 2, § 8, quod erimus, ho ti: so St. Jerome in Epist. Epiphan. "the thing which we shall be is not yet made manifest."
[2206] John i. 1.
[2207] Phil. ii. 6.
[2208] Jer. xvii. 5.
[2209] John xix. 37.
[2210] Matt. xxv. 41.
[2211] Matt. v. 8.
[2212] 1 Cor. ii. 9.
[2213] ["Longing." The word of that other Church father,--before Augustin's day,--who thanked God that from his youth up he had been a "man of longings," vir desidiorum.--J.H.M.]
[2214] Sinum.
[2215] Sinum.
[2216] Phil. iii. 13, 14.
[2217] Secundum intentionem. Gr. kata skopon.
[2218] 1 Cor. ii. 9.
[2219] Rom. viii. 24, 25.
[2220] Castificat.
[2221] Castus.
[2222] Ps. xxvii. 11.
[2223] 1 John iii. 4. Lawlessness.
[2224] Iniquus.
[2225] 1 John iii. 5.
[2226] 1 John iii. 6.
[2227] Specie.
[2228] 2 Cor. v. 7.
[2229] Per speciem.
[2230] Rom. i. 17.
[2231] 1 John iii. 7.
[2232] Basilica.
[2233] 1 John iii. 8.
[2234] Nativitates.
[2235] Solvat.
[2236] 1 John i. 8.
Homily V.
1 John III. 9-18
"Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever is not righteous is not of God, neither he that loveth not his brother. For this is the message that ye heard from the beginning, that we should love one another. Not as Cain, who was of the wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. Marvel not, my brethren, if the world hate us. We know that we have passed from death unto life, because we love the brethren. He that loveth not abideth in death. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. In this we know love, that He laid down His life for us: and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how can the love of God dwell in him? My little children, let us not love only in word and in tongue; but in deed and in truth."
1. Hear intently, I do beseech you, because it is no small matter that we have to cope withal: and I doubt not, because ye were intent upon it yesterday, that ye have with even greater intentness of purpose come together to-day. For it is no slight question, how he saith in this Epistle, "Whosoever is born of God, sinneth not," [2237] and how in the same Epistle he hath said above, "If we say that we have no sin, we deceive ourselves, and the truth is not in us." [2238] What shall the man do, who is pressed by both sayings out of the same Epistle? If he shall confess himself a sinner, he fears lest it be said to him, Then art thou not born of God; because it is written, "Whosoever is born of God, sinneth not." But if he shall say that he is just and that he hath no sin, he receives on the other side a blow from the same Epistle, "If we say that we have no sin, we deceive ourselves, and the truth is not in us." Placed then as he is in the midst, what he can say and what confess, or what profess, he cannot find. To profess himself to be without sin, is full of peril; and not only full of peril, but also full of error: "We deceive ourselves," saith he, "and the truth is not in us, if we say that we have no sin." But oh that thou hadst none, and saidst this! for then wouldest thou say truly, and in uttering the truth wouldest have not so much as a vestige of wrong to be afraid of. But, that thou doest ill if thou say so, is because it is a lie that thou sayest. "The truth," saith he, "is not in us, if we say that we have no sin." He saith not, "Have not had;" lest haply it should seem to be spoken of the past life. For the man here hath had sins: but from the time that he was born of God, he has begun not to have sins. If it were so, there would be no question to embarrass us. For we should say, We have been sinners, but now we are justified: we have had sin, but now we have none. He saith not this: but what saith he? "If we say that we have no sin, we deceive ourselves, and the truth is not in us." And then after a while he says on the other hand, "Whosoever is born of God sinneth not." Was John himself not born of God? If John was not born of God, John, of whom ye have heard that he lay in the Lord's bosom; does any man dare engage for himself that in him has taken place that regeneration which it was not granted to that man to have, to whom it was granted to lie in the bosom of the Lord? The man whom the Lord loved more than the rest, [2239] him alone had He not begotten of the Spirit?
2. Mark now these words. As yet, I am urging it upon you, what straits we are put to that by putting your minds on the stretch, that is, by your praying for us and for yourselves, God may make enlargement, and give us an outlet: lest some man find in His word an occasion of his own perdition, that word which was preached and put in writing only for healing and salvation. "Every man," saith he, "that doeth sin, doeth also iniquity." Lest haply thou make a distinction, "Sin is iniquity." Lest thou say, A sinner I am, but not a doer of iniquity, "Sin is iniquity. And ye know that to this end was He manifested, that He should take away sin; and there is no sin in Him." And what doth it profit us, that He came without sin? "Every one that sinneth not, abideth in Him: and every one that sinneth, hath not seen Him, neither known Him. Little children, let no man seduce you. He that doeth righteousness is righteous, even as He is righteous." This we have already said, that the word "as" is wont to be used of a certain resemblance, not of equality. "He that doeth sin is of the devil, because the devil sinneth from the beginning." This too we have already said, that the devil created no man, nor begat any, but his imitators are, as it were, born of him. "To this end was the Son of God manifested, that He should undo [2240] the works of the devil." Consequently, to undo (or loose) sins, He that hath no sin. And then follows: "Every one that is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God:" [2241] he has drawn the cord tight!--Belike, it is in regard of some one sin that he hath said, "Doth not sin," not in regard of all sin: that in this that he saith, "Whoso is born of God, doth not sin," thou mayest understand some one particular sin, which that man who is born of God cannot commit: [2242] and such is that sin that, if one commit it, it confirms the rest. What is this sin? To do contrary to the commandment. What is the commandment? "A new commandment give I unto you, that ye love one another." [2243] Mark well! This commandment of Christ is called, "love." By this love sins are loosed. If this love be not kept, the not holding it is at once a grievous sin, and the root of all sins.
3. Mark well, brethren; we have brought forward somewhat in which, to them that have good understanding, the question is solved. But do we only walk in the way with them that run more swiftly? Those that walk more slowly must not be left behind. Let us turn the matter every way, in such words as we can, in order that it may be brought within reach of all. For I suppose, brethren, that every man is concerned for his own soul, who does not come to Church without cause, who does not seek temporal things in the Church, who does not come here to transact secular business; but comes here in order that he may lay hold upon some eternal thing, promised unto him, whereunto he may attain: he must needs consider how he shall walk in the way, lest he be left behind, lest he go back, lest he go astray, lest by halting he do not attain. Whoever therefore is in earnest, let him be slow, let him be swift, yet let him not leave the way. This then I have said, that in saying, "Whosoever is born of God sinneth not," it is probable he meant it of some particular sin: for else it will be contrary to that place: "If we say that we have no sin, we deceive ourselves, and the truth is not in us." In this way then the question may be solved. There is a certain sin, which he that is born of God cannot commit; a sin, which not being committed, other sins are loosed, and being committed, other sins are confirmed. What is this sin? To do contrary to the commandment of Christ, contrary to the New Testament. [2244] What is the new commandment? "A new commandment give I unto you, that ye love one another." [2245] Whoso doeth contrary to charity and contrary to brotherly love, let him not dare to glory and say that he is born of God: but whoso is in brotherly love, there are certain sins which he cannot commit, and this above all, that he should hate his brother. And how fares it with him concerning his other sins, of which it is said, "If we say that we have no sin, we deceive ourselves, and the truth is not in us?" Let him hear that which shall set his mind at rest from another place of Scripture; "Charity covereth a multitude of sins."
4. Charity therefore we commend; charity this Epistle commendeth. The Lord, after His resurrection, what question put He to Peter, but, "Lovest thou me?" [2247] And it was not enough to ask it once; a second time also He put none other question, a third time also none other. Although when it came to the third time, Peter, as one who knew not what was the drift of this, was grieved because it seemed as if the Lord did not believe him; nevertheless both a first time and a second, and a third He put this question. Thrice fear denied, thrice love confessed. Behold Peter loveth the Lord. What is he to do for the Lord? For think not that he in the Psalm did not feel himself at a loss what to do: "What shall I render unto the Lord for all the benefits He hath done unto me?" [2248] He that said this in the Psalm, marked what great things had been done for him by God; and sought what he should render to God, and could find nothing. For whatever thou wouldest render, from Him didst thou receive it to render. And what did he find to offer in return? That which, as we said, my brethren, he had received from Him, that only found he to offer in return. "I will receive the cup of salvation, and will call upon the name of the Lord." For who had given him the cup of salvation, but He to whom he wished to offer in return? Now to receive the cup of salvation, and call upon the name of the Lord, is to be filled with charity; and so filled, that not only thou shalt not hate thy brother, but shall be prepared to die for thy brother. This is perfect charity, that thou be prepared to die for thy brother. This the Lord exhibited in Himself, who died for all, praying for them by whom He was crucified, and saying, "Father, forgive them, for they know not what they do." [2249] But if He alone hath done this, He was not a Master, if He had no disciples. Disciples who came after Him have done this. [2250] Men were stoning Stephen, and he knelt down and said, "Lord, lay not this sin to their charge." [2251] He loved them that were killing him; since for them also he was dying. Hear also the Apostle Paul: "And I myself," saith he, "will be spent for your souls." [2252] For he was among those for whom Stephen, when by their hands he was dying, besought forgiveness. This then is perfect charity. If any man shall have so great charity that he is prepared even to die for his brethren, in that man is perfect charity. But as soon as it is born, is it already quite perfect? That it may be made perfect, it is born; when born, it is nourished; when nourished, it is strengthened; when strengthened, it is perfected; when it has come to perfection, what saith it? "To me to live is Christ, and to die is gain. I wished to be dissolved, and to be with Christ; which is far better: nevertheless to abide in the flesh is needful for you." [2253] For their sakes he was willing to live, for whose sakes he was prepared to die.