THE THIRD PART OF THE CONFERENCES OF JOHN CASSIAN, THE THIRD CONFERENCE OF ABBOT THEONAS ON SINLESSNESS

XXVIII. THE THIRD CONFERENCE OF ABBOT THEONAS.

ON SINLESSNESS.

CHAPTER I.

Discourse of Abbot Theonas on the Apostle's words: "For do not the good which I would."

At the return of light therefore, as the old man was forced by our intense urgency to investigate the depths of the Apostle's subject, he spoke as follows: As for the passages by which you try to prove that the Apostle Paul spoke not in his own person but in that of sinners: "For t do not the good that I would, but the evil which I hate, that I do;" or this: "But if I do that which I would not, it is no longer I that do it but sin that dwelleth in me;" or what follows: "For I delight in the law of God after the inner man, but I see another law in my members opposing the law of my mind, and bringing me into captivity to the law of sin which is in my members;"(1) these passages on the contrary plainly show that they cannot possibly fit the person of sinners, but that what is said can only apply to those that are perfect, and that it only suits the chastity of those who follow the good example of the Apostles. Else how could these words apply to the person of sinners: "For I do not the good which I would, but the evil which I hate that I do"? or even this: "But if I do what I would not it is no longer I that do it but sin that dwelleth in me"? For what sinner defiles himself unwillingly by adulteries and fornication? Who against his will prepares plots against his neighbour? Who is driven by unavoidable necessity to oppress a man by false witness or cheat him by theft, or covet the goods of another or shed his blood? Nay rather, as Scripture says, "Mankind is diligently inclined to wickedness from his youth."(2) For to such an extent are all inflamed by the love of sin and desire to carry out what they like, that they actually look out with watchful care for an opportunity of committing wickedness and are afraid of being too slow to enjoy their lusts, and glory in their shame and the mass of their crimes, as the Apostle says in censure,(3) and seek credit for themselves out of their own confusion, of whom also the prophet Jeremiah maintains that they commit their flagitious crimes not only not unwillingly nor with ease of heart and body, but with laborious efforts to such an extent that they come to toil to carry them out, so that they are prevented even by the hindrance of arduous difficulty from their deadly quest of sin; as he says: "They have laboured to do wickedly."(4) Who also will say that this applies to sinners: "And so with the mind I myself serve the law of God, but with the flesh the law of sin," as it is plain that they serve God neither with the mind nor the flesh? Or how can those who sin with the body serve God with the mind, when the flesh receives the incitement to sin from the heart, and the Creator of either nature Himself declares that the fount and spring of sin flows from the latter, saying: "From the heart proceed evil thoughts, adulteries, fornications, thefts, false witness, etc."(1) Wherefore it is clearly shown that this cannot in any way be taken of the person of sinners, who not only do not hate, but actually love what is evil and are so far from serving God with either the mind or the flesh that they sin with the mind before they do with the flesh, and before they carry out the pleasures of the body are overcome by sin in their mind and thoughts.

CHAPTER II.

How the Apostle completed many good actions.

IT remains therefore for us to measure its meaning and drift from the inmost feelings of the speaker, and to discuss what the blessed Apostle called good, and what he pronounced by comparison evil, not by the bare meaning of the words, but with the same insight which he showed, and to investigate his meaning with due regard to the worth and goodness of the speaker. For then we shall be able to understand the words, which were uttered by God's inspiration, in accordance with his purpose and wish, when we weigh the position and character of those by whom they were spoken, and are ourselves clothed with the same feelings (not in words but by experience), in accordance with the character of which most certainly all the thoughts are conceived and opinions uttered. Wherefore let us carefully consider what was in the main that good which the Apostle could not do when he would. For we know that there are many good things which we cannot deny that the blessed Apostle and all men as good as he either have by nature, or acquire by grace. For chastity is good, continence is praiseworthy, prudence is to be admired, kindness is liberal, sobriety is careful, temperance is modest, pity is kind, justice is holy: all of which we cannot doubt existed fully and in perfection in the Apostle Paul and his companions, so that they taught religion by the lesson of their virtues rather than their words. What if they were always consumed with the constant care of all the churches and watchful anxiety? How great a good is this pity, what perfection it is to burn for them that are offended, to be weak with the weak!(2) If then the Apostle abounded with such good things, we cannot recognize what that good was, in the perfection of which the Apostle was lacking, unless we have advanced to that state of mind in which he was speaking. And so all those virtues which we say that he possessed, though they are like most splendid and precious gems, yet when they are compared with that most beautiful and unique pearl which the merchant in the gospel sought and wanted to acquire by selling all that he possessed, so does their value seem poor and trifling, so that if they are without hesitation got rid of, the possession of one good thing alone will enrich the man who sells countless good things.

CHAPTER III.

What is really the good which the Apostle testifies that he could not perform.

WHAT then is that one thing which is so incomparably above those great and innumerable good things, that, while they are all scorned and rejected, it alone should be acquired? Doubtless it is that truly good part, the grand and lasting character of which is thus described by the Lord, when Mary disregarded the duties of hospitality and courtesy and chose it: "Martha, Martha, thou art careful and troubled about many things: but there is but need of but few things or even of one only. Mary hath chosen the good part which shall not be taken away from her."(3) Contemplation then, i.e., meditation on God, is the one thing, the value of which all the merits of our righteous acts, all our aims at virtue, come short of. And all those things which we said existed in the Apostle Paul, were not only good and useful, but even great and splendid. But as, for example, the metal of alloy which is considered of some use and worth, becomes worthless when silver is taken into account, and again the value of silver disappears in comparison with gold, and gold itself is disregarded when compared with precious stones, and yet a quantity of precious stones however splendid are outdone by the brightness of a single pearl, so all those merits of holiness, although they are not merely good and useful for the present life, but also secure the gift of eternity, yet if they are compared with the merit of Divine contemplation, will be considered trifling and so to speak, fit to be sold. And to support this illustration by the authority of Scripture, does not Scripture declare of all things in general which were created by God, and say: "And behold everything that God had made was very good;" and again: "And things that God hath made are all good in their season"?(1) These things then which in the present time are termed not simply and solely good, but emphatically "very good" (for they are really convenient for us while living in this world, either for purposes of life, or for remedies for the body, or by reason of some unknown usefulness, or else they are indeed "very good," because they enable us "to see the invisible things of God from the creatures of the world, being understood by the things that are made, even His eternal power and Godhead,"(2) from this great and orderly arrangement of the fabric of the world; and to contemplate them from the existence of everything in it), yet none of these things will keep the name of good if they are regarded in the light of that world to come, where no variation of good things, and no loss of true blessedness need be feared. The bliss of which world is thus described: "The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold as the light of seven days."(3) These things then which are great and wondrous to be gazed on, and marvellous, will at once appear as vanity if they are compared with the future promises from faith; as David says: "They all shall wax old as a garment, and as a vesture shall Thou change them, and they shall be changed. But Thou art the same, and Thy years shall not fail."(4) Because then there is nothing of itself enduring, nothing unchangeable, nothing good but Deity alone, while every creature, to obtain the blessing of eternity and immutability, aims at this not by its own nature but by participation of its Creator, and His grace, they cannot maintain their character for goodness when compared with their Creator.

CHAPTER IV.

How man's goodness and righteousness are not good if compared with the goodness and righteousness of God.

But if we want also to establish the force of this opinion by still clearer proofs, is it not the case that while we read of many things as called good in the gospel, as a good tree, and good treasure, and a good man, and a good servant, for He says: "A good tree cannot bring forth evil fruit;" and: "a good man out of the good treasure of his heart brings forth good things;" and: "Well done, good and faithful servant;"(5) and certainly there can be no doubt that none of these are good in themselves, yet if we take into consideration the goodness of God, none of them will be called good, as the Lord says: "None is good save God alone"?(6) In whose sight even the apostles themselves, who in the excellence of their calling in many ways went beyond the goodness of mankind, are said to be evil, as the Lord thus speaks to them: "If ye then being evil know how to give good gifts to your children, how much more shall your Father which is in heaven give good things to them that ask Him."(7) Finally as our goodness turns to badness in the eyes of the Highest so also our righteousness when set against the Divine righteousness is considered like a menstruous cloth, as Isaiah the prophet says: "All your righteousness is like a menstruous cloth."(8) And to produce something still plainer, even the vital precepts of the law itself, which are said to have been "given by angels by the the hand of a mediator," and of which the same Apostle says: "So the law indeed is holy and the commandment is holy and just and good,"(9) when they are compared with the perfection of the gospel are pronounced anything but good by the Divine oracle: for He says: "And I gave them precepts that were not good, and ordinances whereby they should not live in them."(10) The Apostle also affirms that the glory of the law is so dimmed by the light of the New Testament that he declares that in comparison with the splendour of the gospel it is not to be considered glorious, saying: "For even that which was glorious was not glorified by reason of the glory that excelleth."(11) And Scripture keeps up this comparison on the other side also, i.e., in weighing the merits of sinners, so that in comparison with the wicked it justifies those who have sinned less, saying: "Sodom is justified above thee;" and again: "For what hath thy sister Sodom sinned?" and: "The rebellious Israel hath justified her soul in comparison of the treacherous Judah."(12) So then the merits of all the virtues, which I enumerated above, though in themselves they are good and precious, yet become dim in comparison of the brightness of contemplation. For they greatly hinder and retard the saints who are taken up with earthly aims even at good works, from the contemplation of that sublime good.

CHAPTER V.

How no one can be continually intent upon that highest good.

For who, when "delivering the poor from the hand of them that are too strong for him, and the needy and the poor from them that strip him," who when "breaking the jaws of the wicked and snatching their prey from between their teeth,"(1) can with a calm mind regard the glory of the Divine Majesty during the actual work of intervention? Who when ministering support to the poor, or when receiving with benevolent kindness the crowds that come to him, can at the very moment when he is with anxious mind perplexed for the wants of his brethren, contemplate the vastness of the bliss on high, and while he is shaken by the troubles and cares of the present life look forward to the state of the world to come with an heart raised above the stains of earth? Whence the blessed David when laying down that this alone is good for man, longs to cling constantly to God, and says: "It is good for me to cling to God, and to put my hope in the Lord."(2) And Ecclesiastes also declares that this cannot be done without fault by any of the saints, and says: "For there is not a righteous man upon earth, that doeth good and sinneth not."(3) For who, even if he be the chief of all righteous and holy men, can we ever think could, while bound in the chains of this life, so acquire this chief good, as never to cease from divine contemplation, or be thought to be drawn away by earthly thoughts even for a short time from Him Who alone is good? Who ever takes no care for food, none for clothing or other carnal things, or when anxious about receiving the brethren, or change of place, or building his cell, has never desired the aid of man's assistance, nor when harassed by scarcity and want has incurred this sentence of reproof from the Lord: "Be not anxious for your life what ye shall eat, nor for your body what ye shall put on"?(4) Further we confidently assert that even the Apostle Paul himself who surpassed in the number of his sufferings the toils of all the saints, could not possibly fulfil this, as he himself testifies to the disciples in the Acts of the Apostles: "Ye yourselves know that these hands have ministered to my needs, and to the needs of those who were with me," or when in writing in the Thessalonians he testifies that he "worked in labour and weariness night and day."(5) And although for this there were great rewards for his merits prepared, yet his mind, however holy and sublime it might be, could not help being sometimes drawn away from that heavenly contemplation by its attention to earthly labours. Further, when he saw himsetf enriched with such practical fruits, and on the other hand considered in his heart the good of meditation, and weighed as it were in one scale the profit of all these labours and in the other the delights of divine contemplation, when for a long time he had corrected the balance in his breast, while the vast rewards for his labours delighted him on one side, and on the other the desire for unity with and the inseparable companionship of Christ inclined him to depart this life, at last in his perplexity he cries out and says: "What I shall choose I know not. For I am in a strait betwixt two, having a desire to depart and to be with Christ, for it were much better: but to abide in the flesh is more necessary for your sakes."(6) Though then in many ways he preferred this excellent good to all the fruits of his preaching, yet he submits himself in consideration of love, without which none can gain the Lord; and for their sakes, whom hitherto he had soothed with milk as nourishment from the breasts of the gospel, does not refuse to be parted from Christ, which is bad for himself though useful for others. For he is driven to choose this the rather by that excessive goodness of his whereby for the salvation of his brethren he is ready, were it possible, to incur even the last evil of an Anathema. "For I could wish," he says, "that I myself were Anathema from Christ for my brethren's sake, who are my kinsmen according to the flesh, who are Israelites,"(7) i.e., I could wish to be subject not only to temporal, but even to perpetual punishment, if only all men, were it possible, might enjoy the fellowship of Christ: for I am sure that the salvation of all would be better for Christ and for me than my own. That then the Apostle might perfectly gain this chief good, i.e., to enjoy the vision of God and to be joined continually to Christ, he was ready to be parted from this body, which as it is feeble and hindered by the many requirements of its frailties cannot help separating from union with Christ: for it is impossible for the mind, that is harassed by such frequent cares, and hampered by such various and tiresome troubles, always to enjoy the Divine vision. For what aim of the saints can be so persistent, what purpose can be so high that that crafty plotter does not sometimes destroy it? Who has frequented the recesses of the desert and shunned intercourse with all men in such a way that he never trips by unnecessary thoughts, and by looking on things or being occupied in earthly actions falls away from that contemplation of God, which truly alone is good? Who ever could preserve such fervour of spirit as not sometimes to pass by roving thoughts from his attention to prayer, and fall away suddenly from heavenly to earthly things? Which of us (to pass over other times of wandering) even at the very moment when he raises his soul in prayer to God on high, does not fall into a sort of stupor, and even against his will offend by that very thing from which he hoped for pardon of his sins? Who, I ask, is so alert and vigilant as never, while he is singing a Psalm to God, to allow his mind to wander from the meaning of Scripture? Who is so intimate with and closely joined to God, as to congratulate himself on having carried out for a single day that rule of the Apostle's, whereby he bids us pray without ceasing?(1) And though all these things may seem to some, who are involved in grosser sins, to be trivial and altogether foreign to sin, yet to those who know the value of perfection a quantity even of very small matters becomes most serious.

CHAPTER VI.

How those who think that they are without sin are like purblind people.

As if we were to suppose that two men, one of whom was clear sighted with perfect vision, and the other, one whose eyesight was obscured by dimness of vision, had together entered some great house that was filled with a quantity of bundles, instruments, and vessels, would not he, whose dullness of vision prevented his seeing everything, assert that there was nothing there but chests, beds, benches, tables, and whatever met the fingers of one who felt them rather than the eyes of one who saw them, while on the other hand would not the other, who searched out what was hidden with clear and bright eyes, declare that there were there many most minute articles, and what could scarcely be counted; which if they were ever gathered up into a single pile, would by their number equal or perhaps exceed the size of those few things which the other had felt. So then even saints, and, if we may so say, men who see, whose aim is the utmost perfection, cleverly detect in themselves even those things which the gaze of our mind being as it were darkened cannot see, and condemn them very severely, to such an extent that those who have not, as it seems to our carelessness, dimmed the whiteness of their body, which is as it were like snow, with even the slightest spot of sin, seem to themselves to be covered with many stains, if, I will not say any evil or vain thoughts creep into the doors of their mind, but even the recollection of a Psalm which has to be said takes off the attention of the kneeler at the time for prayer. For if, say they, when we ask some great man, I will not say for our life and salvation, but for some advantage and profit, we fasten all our attention of mind and body upon him, and hang with trembling expectation on his nod, with no slight dread lest haply some foolish or unsuitable word may turn aside the pity of our hearer, and then too, when we are standing in the forum or in the courts of earthly judges, with our opponent standing over against us, if in the midst of the prosecution and trial any coughing, or spitting, or laughing, or yawning, or sleep overtakes us, with what malice will our ever watchful opponent stir up the severity of the judge to our damage: how much more, when we entreat Him who knows all secrets, should we, by reason of our imminent danger of everlasting death, plead with earnest and anxious prayer for the kindness of the judge, especially as on the other side there stands one who is both our crafty seducer and our accuser! And not without reason will he be bound by no light sin, but by a grievous fault of wickedness, who, when he pours forth his prayer to God, departs at once from His sight as if from the eyes of one who neither sees nor hears, and follows the vanity of wicked thoughts. But they who cover the eyes of their heart with a thick veil of their sins, and as the Saviour says, "Seeing see not and hearing hear not nor understand,"(2) hardly regard in the inmost recesses of their breast even those faults which are great and deadly. and cannot with clear eyes look at any deceitful thoughts, nor even those vague and secret desires which strike the mind with slight and subtle suggestions, nor the captivities of their soul, but always wandering among impure thoughts they know not how to be sorry when they are distracted from that meditation which is so special, nor can they grieve that they have lost anything as while they lay open their mind to the entrance of any thought as they please, they have nothing set before them to hold to as the main thing or to desire in every way.

CHAPTER VII.

How those who maintain that a man can be without sin are charged with a twofold error.

THE reason however which drives us into this error is that, as we are utterly ignorant of the virtue of being without sin,(1) we fancy that we cannot contract any guilt from those idle and random vagaries of our thoughts, but being rendered stupid by dullness and as it were smitten with blindness we can see nothing in ourselves but capital offences, and think that we have only to keep clear of those things which are condemned also by the severity of secular laws, and if we find that even for a short time we are free from these we at once imagine that there is no sin at all in us. Accordingly we are distinguished from the number of those who see, because we do not see the many small stains, which are crowded together in us, and are not smitten with saving contrition, if the malady of vexation overtakes our thoughts, nor are we sorry that we are struck by the suggestions of vainglory, nor do we weep over our prayers offered up so tardily and coldly, nor consider it a fault if while we are singing or praying, something else besides the actual prayer or Psalm fills our thoughts, nor are we horrified because we do not blush to conceive many things which we are ashamed to speak or do before men, in our heart, which, as we know, lies open to the Divine gaze; nor do we purge away the pollution of filthy dreams with copious ablutions of our tears, nor grieve that in the pious act of almsgiving when we are assisting the needs of the brethren, or ministering support to the poor, the brightness of our cheerfulness is clouded over by a stingy delay, nor do we think that we are affected by any loss when we forget God and think about things that are temporal and corrupt, so that these words of Solomon fairly apply to us: "They smite me but I have not grieved, and they have mocked me, but I knew it not." (2)

CHAPTER VIII.

How it is given to but few to understand what sin is.

THOSE on the other hand who make the sum of all their joy and delight and bliss consist in the contemplation of divine and spiritual things alone, if they are unwillingly withdrawn from them even for a short time by thoughts that force themselves upon them, punish this as if it were a kind of sacrilege in them, and avenge it by immediate chastisement, and in their grief that they have preferred some worthless creature (to which their mental gaze was turned aside) to their Creator, charge themselves with the guilt (I had almost said) of impiety, and although they turn the eyes of their heart with the utmost speed to behold the brightness of the Divine Glory, yet they cannot tolerate even for a very short time the darkness of carnal thoughts, and execrate whatever keeps back their soul's gaze from the true light. Finally when the blessed Apostle John would instill this feeling into everybody he says: "Little children, love not the world, neither the things which are in the world. If any man love the world, the love of God is not in him: for everything that is in the world is the lust of the flesh and the lust of the eyes and the pride of life, which is not of the Father but of the world. And the world perisheth and the lust thereof: but he that doeth the will of God abideth forever."(3) The saints therefore scorn all those things on which the world exists, but it is impossible for them never to be carried away to them by a brief aberration of thoughts, and even now no man, except our Lord and Saviour, can keep his naturally wandering mind always fixed on the contemplation of God so as never to be carried away from it through the love of something in this world; as Scripture says: "Even the stars are not clean in His sight," and again: "If He puts no trust in His saints, and findeth iniquity in His angels," or as the more correct translation has it: "Behold among His saints none is unchangeable, and the heavens are not pure in His sight."(4)

CHAPTER IX.

Of the care with which a monk should preserve the recollection of God.

I SHOULD say then that the saints who keep a firm hold of the recollection of God and are borne along, as it were, with their steps suspended on a line stretched out on high, may be rightly compared to rope dancers, com-inertly called funambuli, who risk all their safety and life on the path of that very narrow rope, with no doubt that they will immediately meet with a most dreadful death if their foot swerves or trips in the very slightest degree, or goes over the line of the course in which alone is safety. And while with marvellous skill they ply their airy steps through space, if they keep not their steps to that all too narrow path with careful and anxious regulation, the earth which is the natural base and the most solid and safest foundation for all, becomes to them an immediate and clear danger, not because its nature is changed, but because they fall headlong upon it by the weight of their bodies. So also that un-wearied goodness of God and His unchanging nature(1) hurts no one indeed, but we ourselves by falling from on high and tending to the depths are the authors of our own death, or rather the very fall becomes death to the fuller. For it says: "Woe to them for they have departed from Me: they shall be wasted because they have transgressed against Me;" and again: "Woe to them when I shall depart from them." For "thine own wickedness shall reprove thee, and thy apostasy shall rebuke thee. Know thou and see that it is an evil and a bitter thing for thee to have left the Lord thy God;" for "every man is bound by the cords of his sins."(2) To whom this rebuke is aptly directed by the Lord: "Behold," He says, "all you that kindle a fire, encompassed with flames, walk ye in the light of your fire and in the flames which you have kindled;" and again: "He that kindleth iniquity, shall perish by it."(3)

CHAPTER X.

How those who are on the way to perfection are truly humble, and feel that they always stand in need of God's grace.

WHEN then holy men feel that they are oppressed by the weight of earthly thoughts and fall away from their loftiness of mind, and that they are led away against their will or rather without knowing it, into the law of sin and death, and (to pass over other matters) are kept back by those actions which I described above, which are good and right though earthly, from the vision of God; they have something to groan over constantly to the Lord; they have something for which indeed to humble themselves, and in their contrition to profess themselves not in words only but in heart, sinners; and for this, while they continually ask of the Lord's grace pardon for everything that day by day they commit when overcome by the weakness of the flesh, they should shed without ceasing true tears of penitence; as they see that being involved even to the very end of their life in the very same troubles, with continual sorrow for which they are tried, they cannot even offer their prayers without harassing thoughts. So then as they know by experience that through the hindrance of the burden of the flesh they cannot by human strength reach the desired end, nor be united according to their heart's desire with that chief and highest good, but that they are led away from the vision of it captive to worldly things, they betake themselves to the grace of God, "Who justifieth the ungodly,"(4) and cry out with the Apostle: O wretched man that I am! Who shall deliver me from the body of this death? Thanks be to God through our Lord Jesus Christ."(5) For they feel that they cannot perform the good that they would, but are ever falling into the evil which they would not, and which they hate, i.e., wandering thoughts and care for carnal things.

CHAPTER XI.

Explanation of the phrase: "For I delight in the law of God after the inner man," etc.

AND they "delight" indeed "in the law of God after the inner man," which soars above all visible things and ever strives to be united to God alone, but they "see another law in their members," i.e., implanted in their natural human condition, which "resisting the law of their mind," (6) brings their thoughts into captivity to the forcible law of sin, com, pelling them to forsake that chief good and submit to earthly notions, which though they may appear necessary and useful when they are taken up in the interests of some religious want, yet when they are set against that good which fascinates the gaze of all the saints, are seen by them to be bad and such as should be avoided, because by them in some way or other and for a short time they are drawn away from the joy of that perfect bliss. For the law of sin is really what the fall of its first father brought on mankind by that fault of his, against which there was uttered this sentence by the most just Judge: "Cursed is the ground in thy works; thorns and thistles shall it bring forth to thee, and in the sweat of thy brow shalt thou eat bread."(7) This, I say, is the law, implanted in the members of all mortals, which resists the law of our mind and keeps it back from the vision of God, and which, as the earth is cursed in our works after the knowledge of good and evil, begins to produce the thorns and thistles of thoughts, by the sharp pricks of which the natural seeds of virtues are choked, so that without the sweat of our brow we cannot eat our bread which " cometh down from heaven," and which "strengtheneth man's heart."(8) The whole human race in general therefore is without exception subject to this law. For there is no one, however saintly, who does not take the bread mentioned above with the sweat of his brow and anxious efforts of his heart. But many rich men, as we see, are fed on that common bread without any sweat of their brow.

CHAPTER XII.

Of this also: "But we know that the law is spiritual," etc.

AND this law the Apostle also calls spiritual saying: "But we know that the law is spiritual, but I am carnal, sold under sin."(1) For this law is spiritual which bids us eat in the sweat of our brow that "true bread which cometh down from heaven"(2) but that sale under sin makes us carnal. What, I ask, or whose is that sin? Doubtless Adam's, by whose fall and, if I may so say, ruinous transaction and fraudulent bargain we were sold. For when he was led astray by the persuasion of the serpent he brought all his descendants under the yoke of perpetual bondage, as they were alienated by taking the forbidden food. For this custom is generally observed between the buyer and seller, that one who wants to make himself over to the power of another, receives from his buyer a price for the loss of his liberty, and his consignment to perpetual slavery. And we can very plainly see that this took place between Adam and the serpent. For by eating of the forbidden tree he received from the serpent the price of his liberty, and gave up his natural freedom and chose to give himself up to perpetual slavery to him from whom he had obtained the deadly price of the forbidden fruit; and thenceforth he was bound by this condition and not without reason subjected all the offspring of his posterity to perpetual service to him whose slave he had become. For what can any marriage in slavery produce but slaves? What then? Did that cunning and crafty buyer take away the rights of ownership from the true and lawful lord? Not so. For neither did he overcome all God's property by the craft of a single act of deception so that the true lord lost his rights of ownership, who though the buyer himself was a rebel and a renegade, yet oppressed him with the yoke of slavery; but because the Creator had endowed all reasonable creatures with free will, he would not restore to their natural liberty against their will those who contrary to right had sold themselves by the sin of greedy lust. Since anything that is contrary to goodness and fairness is abhorrent to Him who is the Author of justice and piety. For it would have been wrong for Him to have recalled the blessing of freedom granted, unfair for Him to have by His power oppressed man who was free, and by taking him captive, not to have allowed him to exercise the prerogative of the freedom he had received, as He was reserving his salvation for future ages, that in due season the fulness of the appointed time might be fulfilled. For it was right that his offspring should remain under the ancient conditions for so long a time, until by the price of His own blood the grace of the Lord redeemed them from their original chains and set them free in the primeval state of liberty, though He was able even then to save them, but would not, because equity forbade Him to break the terms of His own decree. Would you know the reason for your being sold? Hear thy Redeemer Himself proclaiming openly by Isaiah the prophet: "What is this bill of the divorce of your mother with which I have put her away? Or who is My creditor to whom I sold you? Behold you are sold for your iniquities and for your wicked deeds have I put your mother away." Would you also plainly see why when you were consigned to the yoke of slavery He would not redeem you by the might of His own power? Hear what He added to the former passage, and how He charges the same servants of sin with the reason for their voluntary sale. "Is My hand shortened and become little that I cannot redeem, or is there no strength in Me to deliver?"(3) But what it is which is always standing in the way of His most powerful pity the same prophet shows when he says: "Behold the hand of the Lord is not shortened that it cannot save, neither is His ear heavy that it cannot hear: But your iniquities have divided between you and your God and your sins have hid His face from you that He should not hear."(4)

CHAPTER XIII.

Of this also: "But I know that in me, that is in my flesh, dwelleth no good thing."

BECAUSE then the original curse of God has made us carnal and condemned us to thorns and thistles, and our father has sold us by that unhappy bargain so that we cannot do the good that we would, while we are torn away from the recollection of God Most High and forced to think on what belongs to human weakness, while burning with the love of purity, we are often even against our will troubled by natural desires, which we would rather know nothing about; we know that in our flesh there dwelleth no good thing(1) viz., the perpetual and lasting peace of this meditation of which we have spoken; but there is brought about in our case that miserable and wretched divorce, that when with the mind we want to serve the law of God, since we never want to remove our gaze from the Divine brightness, yet surrounded as we are by carnal darkness we are forced by a kind of law of sin to tear ourselves away from the good which we know, as we fall away from that lofty height of mind to earthly cares and thoughts, to which the law of sin, i.e., the sentence of God, which the first delinquent received, has not without reason condemned us. And hence it is that the blessed Apostle, though he openly admits that he and all saints are bound by the constraint of this sin, yet boldly asserts that none of them will be condemned for this, saying: "There is therefore now no condemnation to them that are in Christ Jesus: for the law of the spirit of life in Christ Jesus hath set me free from the law of sin and death,"(2) i.e., the grace of Christ day by day frees all his saints from this law of sin and death, under which they are constantly reluctantly obliged to come, whenever they pray to the Lord for the forgiveness of their trespasses. You see then that it was in the person not of sinners but of those who are really saints and perfect, that the blessed Apostle gave utterance to this saying: "For I do not the good that I would, but the evil which I hate, that I do;" and: "I see another law in my members resisting the law of my mind and bringing me captive to the law of sin which is in my members."(3)

CHAPTER XIV.

An objection, that the saying: "For I do not the good that I would," etc., applies to the persons neither of unbelievers nor of saints.

GERMANUS: We say that this does not apply to the persons either of those who are involved in capital offences, or of an Apostle and those who have advanced to his measure, but we think that it ought properly to be taken of those who after receiving the grace of God and the knowledge of the truth, are anxious to keep themselves from carnal sins but, as ancient custom like a natural law rules most forcibly in their members, they are carried away to the ingrained lust of their passions. For the custom and frequency of sinning becomes like a natural law, which, implanted in the man's weak members, leads the feelings of the soul that is not yet instructed in all the pursuits of virtue, but is still, if I may say so, of an uninstructed and tender chastity, captive to sin and subjecting them by an ancient law to death, brings them under the yoke of sin that rules over them, not suffering them to obtain the good of purity which they love, but rather forcing them to do the evil which they hate.

CHAPTER XV.

The answer to the objection raised.

THEONAS: Your notion does not come to much; as you yourselves have actually now begun to maintain that this cannot possibly stand in the person of those who are out and out sinners, but that it properly applies to those who are trying to keep themselves clear from carnal sins. And since you have already separated these from the number of sinners, it follows that you must shortly admit them into the ranks of the faithful and holy. For what kinds of sin do you say that those can commit, from which, if they are involved in them after the grace of baptism, they can be freed by the daily grace of Christ? or of what body of death are we to think that the Apostle said: "Who shall deliver me from the body of this death? Thanks be to God through Jesus Christ our Lord"?(4) Is it not clear, as truth compels you yourselves also to admit, that it is spoken not of those members of capital crimes, by which the wages of eternal death are gained; viz., murder, fornication, adultery, drunkenness, thefts and robberies, but of that body before mentioned, which the daily grace of Christ assists? For whoever after baptism and the knowledge of God falls into that death, must know that he will either have to be cleansed, not by the daily grace of Christ, i.e., an easy forgiveness, which our Lord when at any moment He is prayed to, is wont to grant to our errors, but by a lifelong affliction of penitence and penal sorrow, or else will be hereafter consigned to the punishment of eternal fire for them, as the same Apostle thus declares: "Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor defilers of themselves with mankind, nor thieves, nor covetous persons, nor drunkards, nor railers, nor extortioners shall possess the kingdom of God."(5) Or what is that law warring in our members which resists the law of our mind, and when it has led us resisting but captives to the law of sin and death, and has made us serve it with the flesh, nevertheless suffers us to serve the law of God with the mind? For I do not suppose that this law of sin denotes crimes or can be taken of the offences mentioned above, of which if a man is guilty he does not serve the law of God with the mind, from which law he must first have departed in heart before he is guilty of any of them with the flesh. For what is it to serve the law of sin, but to do what is commanded by sin? What sort of sin then is it to which so great holiness and perfection feels that it is captive, and yet doubts not that it will be freed from it by the grace of Christ, saying: "O wretched man that I am! Who shall deliver me from the body of this death? Thanks be to God through Jesus Christ our Lord"? What law, I ask, will you maintain to be implanted in our members, which, withdrawing us from the law of God and bringing us into captivity to the law of sin, could make us wretched rather than guilty so that we should not be consigned to eternal punishment, but still as it were sigh for the unbroken joys of bliss, and, seeking for a helper who shah restore us to it, exclaim with the Apostle: 'O wretched man that I am! Who shaft deliver me from the body of this death?" For what is it to be led captive to the law of sin but to continue to perform and commit sin? Or what other chief good can be given which the saints cannot fulfil, except that in comparison with which, as we said above, everything else is not good? Indeed we know that many things in this world are good, and chiefly, modesty, continence, sobriety, humility, justice, mercy, temperance, piety: but all of these things fail to come up to that chief good, and can be done I say not by apostles, but even by ordinary folk; and, those by whom they are not done, are either chastised with eternal punishment, or are set free by great exertions, as was said above, of penitence, and not by the daily grace of Christ. It remains then for us to admit that this saying of the Apostle is rightly applied only to the persons of saints, who day after day falling under this law, which we described, of sin not of crimes, are secure of their salvation and not precipitated into wicked deeds, but, as has often been said, are drawn away from the contemplation of God to the misery of bodily thoughts, and are often deprived of the blessing of that true bliss. For if they felt that by this law of their members they were bound daily to crimes, they would complain of the loss not of happiness but of innocence, and the Apostle Paul would not say: "O wretched man that I am," but "Impure," or "Wicked man that I am," and he would wish to be rid not of the body of this death, i.e., this mortal state, but of the crimes and misdeeds of this flesh. But because by reason of his state of human frailty he felt that he was captive, i.e., led away to carnal cares and anxieties which the law of sin and death causes, he groans over this law of sin under which against his will he had fallen, and at once has recourse to Christ and is saved by the present redemption of His grace. Whatever of anxiety therefore that law of sin, which naturally produces the thorns and thistles of mortal thoughts and cares, has caused to spring up in the ground of the Apostle's breast, that the law of grace at once plucks up. "For the law," says he, "of the spirit of life in Christ Jesus hath set me free from the law of sin and death."(1)

CHAPTER XVI.

What is the body of sin.

THIS then is that body of death from which we cannot escape, pent in which those who are perfect, who have tasted "how gracious the Lord is," (2) daily feel with the prophet "how bad for himself and bitter it is for a man to depart from the Lord his God."(3) This is the body of death which restrains us from the heavenly vision and drags us back to earthly things, which causes men while singing Psalms and kneeling in prayer to have their thoughts filled with human figures, or conversations, or business, or unnecessary actions. This is the body of death, owing to which those, who would emulate the sanctity of angels, and who long to cling continually to God, yet are unable to arrive at the perfection of this good, because the body of death stands in their way, but they do the evil that they would not, i.e., they are dragged down in their minds even to the things which have nothing to do with their advance and perfection in virtue. Finally that the blessed Apostle might clearly denote that he said this of saintly and perfect men, and those like himself, he in a way points with his finger to himself and at once proceeds: "And so I myself," i.e, I who say this, lay bare the secrets of my own not another's conscience. This mode of speech at any rate the Apostle is familiarly accustomed to use, whenever he wants to point specially to himself, as here: "I, Paul, myself beseech you by the mildness and modesty of Christ;" and again: "except that I myself was not burdensome to you;" and once more: "But be it so: I myself did not burden you;" and elsewhere: "I, Paul, myself say unto you: if ye be circumcised Christ shall profit you nothing;" and to the Romans: "For I could wish that I myself were Anathema from Christ for my brethren."(1) But it cannot unreasonably be taken in this way, that "And so I myself" is expressly said with emphasis, i.e., I whom you know to be an Apostle of Christ, whom you venerate with the utmost respect, whom you believe to be of the highest character and perfect, and one in whom Christ speaks, though with the mind I serve the law of God, yet with the flesh I confess that I serve the law of sin, i.e., by the occupations of my human condition am sometimes dragged down from heavenly to earthly things and the height of my mind is brought down to the level of care for humble matters. And by this law of sin I find that at every moment I am so taken captive that although I persist in my immovable longing around the law of God, yet in no way can I escape the power of this captivity, unless I always fly to the grace of the Saviour.

CHAPTER XVII.

How all the saints have confessed with truth that they were unclean and sinful.

And therefore with daily sighs all the saints grieve over this weakness of their nature and while they search into their shifting thoughts and the secrets and inmost recesses of their conscience, cry out in entreaty: "Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified;" and this: "Who will boast that he hath a chaste heart? or who will have confidence that he is pure from sin?" and again: "There is not a righteous man upon earth that doeth good and sinneth not;" and this also: "Who knoweth his faults?"(2) And so they have recognized that man's righteousness is weak and imperfect and always needs God's mercy, so that one of those whose iniquities and sins God purged away with the live coal of His word sent from the altar, after that marvellous vision of God, after his view of the Seraphim on high and the revelation of heavenly mysteries, said: "Woe is me! for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips."(8) And I fancy that perhaps even then he would not have felt the uncleanness of his lips, unless it had been given him to recognize the true and complete purity of perfection by the vision of God, at the sight of Whom he suddenly became aware of his own uncleanness, of which he had previously been ignorant. For when he says: "Woe is me! for I am a man of unclean lips," he shows that his confession that follows refers to his own lips, and not to the uncleanness of the people: "and I dwell in the midst of a people of unclean lips." But even when in his prayer he confesses the uncleanness of all sinners, he embraces in his general supplication not only the mass of the wicked but also of the good, saying: "Behold Thou art angry, and we have sinned: in them we have been always, and we shall be saved. We are all become as one unclean, and all our righteousnesses as filthy rags."(4) What, I ask, could be clearer than this saying, in which the prophet includes not one only but all our righteousnesses and, looking round on all things that are considered unclean and disgusting, because he could find nothing in the life of men fouler or more unclean, chose to compare them to filthy rags. In vain then is the sharpness of a nagging objection raised against this perfectly clear truth, as a little while back you said: "If no one is without sin, then no one is holy; and if no one is holy, then no one will be saved."(5) For the puzzle of this question can be solved by the prophet's testimony. "Behold," he says, "Thou art angry and we have sinned," i.e., when Thou didst reject our pride of heart or our carelessness, and deprive us of Thine aid, at once the abyss of our sins swallowed us up, as if one should say to the bright substance of the sun: Behold thou hast set, and at once murky darkness covered us. And yet though he here says that the saints have sinned, and have not only sinned but also have always remained in their sins, he does not altogether despair of salvation but adds: "In them we have been always, and we shall be saved." This saying: "Behold Thou art angry and we have sinned," I will compare to that one of the Apostle's: "O wretched man that I am! Who shall deliver me from the body of this death?" Again this that the prophet subjoins: "In them we have been always, and we shall be saved," corresponds to the following words of the Apostle: "Thanks be to God through Jesus Christ our Lord." In the same way also this passage of the same prophet: "Woe is me! for I am a man of unclean lips and I dwell in the midst of a people of unclean lips," seems to agree with the words quoted above: "O wretched man that I am! Who shall deliver me from the body of this death?" And what follows in the prophet. "And behold there flew to me one of the Seraphim, having in his hand a coal (or stone) which he had taken with the tongs from off the altar. And he touched my mouth and said: Lo, with this I have touched thy lips, and thine iniquity is taken away and thy sin is purged," (1) is just what seems to have fallen from the mouth of Paul, who says: "Thanks be to God through Jesus Christ our Lord." You see then how all the saints with truth confess not so much in the person of the people as in their own that they are sinners, and yet by no means despair of their salvation, but look for full justification (which they do not hope that they cannot obtain by virtue of the state of human frailty) from the grace and mercy of the Lord.

CHAPTER XVIII.

That even good and holy men are not without sin.

BUT that no one however holy is in this life free from trespasses and sin, we are told also by the teaching of the Saviour, who gave His disciples the form of the perfect prayer and among those other sublime and sacred commands, which as they were only given to the saints and perfect cannot apply to the wicked and unbelievers, He bade this to be inserted: "And forgive us our debts as we also forgive our debtors."(2) If then this is offered as a true prayer and by saints, as we ought without the shadow of a doubt to believe, who can be found so obstinate and impudent, so puffed up with the pride of the devil's own rage, as to maintain that he is without sin, and not only to think himself greater than apostles, but also to charge the Saviour Himself with ignorance or folly, as if He either did not know that some men could be free from debts, or was idly teaching those whom He knew to stand in no need of the remedy of that prayer? But since all the saints who altogether keep the commands of their King, say every day "Forgive us our debts," if they sneak the truth there is indeed no one free from sin, but if they speak falsely, it is equally true that they are not free from the sin of falsehood. Wherefore also that most wise Ecclesiastes reviewing in his mind all the actions and purposes of men declares without any exception: "that there is not a righteous man upon earth, that doeth good and sinneth not,"(3) i.e., no one ever could or ever will be found on this earth so holy, so diligent, so earnest as to be able continually to cling to that true and unique good, and not day after day to feel that he is drawn aside from it and fails. But still though he maintains that he cannot be free from wrong doing, yet none the less we must not deny that he is righteous.

CHAPTER XIX.

How even in the hour of prayer it is almost impossible to avoid sin.

WHOEVER then ascribes sinlessness to human nature must fight against no idle words but the witness and proof of his conscience which is on our side, and then only should maintain that he is without sin, when he finds that he is not torn away from this highest good: nay rather, whoever considering his own conscience, to say no more, finds that he has celebrated even one single service without the distraction of a single word or deed or thought, may say that he is without sin. Further because we admit that the discursive lightness of the human mind cannot get rid of these idle and empty things, we thus consequently confess with truth that we are not without sin. For with whatever care a man tries to keep his heart, he can never, owing to the resistance of the nature of the flesh, keep it according to the desire of his spirit. For however far the human mind may have advanced and progressed towards a finer purity of contemplation, so much the more will it see itself to be unclean, as it were in the mirror of its purity, because while the soul raises itself for a loftier vision and as it looks forth yearns for greater things than it performs, it is sure always to despise as inferior and worthless the things in which it is mixed up. Since a keener sight notices more; and a blameless life produces greater sorrow when found fault with; and amendment of life, and earnest striving after goodness multiplies groans and sighs. For no one can rest content with that stage to which he has advanced, and however much a man may be purified in mind, so much the more does he see himself to be foul, and find grounds for humiliation rather than for pride, and, however swiftly he may climb to greater heights, so much more does he see above him whither he is tending. Finally that chosen Apostle "whom Jesus loved,"(4) who lay on His bosom, uttered this saying as if from the heart of the Lord: "If we say that we have no sin we deceive ourselves and the truth is not in us."(1) And so if when we say that we have no sin, we have not the truth, that is Christ, in us, what good do we do except to prove ourselves by this very, profession, criminals and wicked among sinners?

CHAPTER XX.

From whom we can learn the destruction of sin and perfection of goodness.

LASTLY if you would like to investigate more thoroughly whether it is possible for human nature to attain sinlessness, from whom can we more clearly learn this than from those who "have crucified the flesh with its faults and lusts," and to whom "the world is really crucified"?(2) Who though they have not only utterly eradicated all faults from their hearts, but also are trying to shut out even the thought and recollection of sin, yet still day after day faithfully maintain that they cannot even for a single hour be free from spot of sin.

CHAPTER XXI.

That although we acknowledge that we cannot be without sin, yet still we ought not to suspend ourselves from the Lord's Communion.

YET we ought not to suspend ourselves from the Lord's Communion because we confess ourselves sinners, but should more and more eagerly hasten to it for the healing of our soul, and purifying of our spirit, and seek the rather a remedy for our wounds with humility of mind and faith, as considering ourselves unworthy to receive so great grace. Otherwise we cannot worthily receive the Communion even once a year, as some do, who live in monasteries and so regard the dignity and holiness and value of the heavenly sacraments, as to think that none but saints and spotless persons should venture to receive them, and not rather that they would make us saints and pure by taking them. And these thereby fall into greater presumption and arrogance than what they seem to themselves to avoid, because at the time when they do receive them, they consider that they are worthy to receive them. But it is much better to receive them every Sunday for the healing of our infirmities, with that humility of heart, whereby we believe and confess that we can never touch those holy mysteries worthily, than to be puffed up by a foolish persuasion of heart, and believe that at the year's end we are worthy to receive them. Wherefore that we may be able to grasp this and hold it fruitfully, let us the more earnestly implore the Lord's mercy to help us to perform this, which is learnt not like other human arts, by some previous verbal explanation, but rather by experience and action leading the way; and which also unless it is often considered and hammered out in the Conferences of spiritual persons, and anxiously sifted by daily experience and trial of it, will either become obsolete through carelessness or perish by idle forgetfulness.