Hear. Behold what manner of love the Father has given us, that we should be called sons of God, and be

 1 John 3:1 (such). For whoso are called sons, and are not sons, what profits them the name where the thing is not? How many are called physicians, who know not how to heal! How many are called watchers, who sleep all night long! So, many are called Christians, and yet in deeds are not found such; because they are not this which they are called, that is, in life, in manners, in faith, in hope, in charity. But what have ye heard here, brethren? Behold, what manner of love the Father has bestowed upon us, that we should be called, and should be, the sons of God: therefore the world knows us not, because it has not known Him, us also the world knows not. There is a whole world Christian, and a whole world ungodly; because throughout the whole world there are ungodly, and throughout the whole world there are godly: those know not these. In what sense, think we, do they not know them? They deride them that live good lives. Mark well and see: for haply there are such also among you. Each one of you who now lives godly, who despises worldly things, who does not choose to go to spectacles, who does not choose to make himself drunken as it were by solemn custom, yea, what is worse, under countenance of holy days to make himself unclean: the man who does not choose to do these things, how is he derided by those who do them! Would he be scoffed at if he were known? But why is he not known? The world knows Him not. Who is the world? Those inhabiters of the world. Just as we say, a house; meaning, its inhabitants. These things have been said to you again and again, and we forbear to repeat them to your disgust. By this time, when you hear the word world, in a bad signification, you know that you must understand it to mean only lovers of the world because through love they inhabit, and by inhabiting have become entitled to the name. Therefore the world has not known us, because it has not known Him. He walked here Himself, the Lord Jesus Christ in the flesh; He was God, He was latent in weakness. And wherefore was He not known? Because He reproved all sins in men. They, through loving the delights of sins, did not acknowledge the God: through loving that which the fever prompted, they did wrong to the Physician.

For us then, what are we? Already we are begotten of Him; but because we are such in hope, he says, Beloved, now are we sons of God. Now already? Then what is it we look for, if already we are sons of God? And not yet, says he, is it manifested what we shall be. But what else shall we be than sons of God? Hear what follows: We know that, when He shall appear, we shall be like Him, because we shall see Him as He is. Understand, my beloved. It is a great matter: We know that, when He shall appear, we shall be like Him; for we shall see Him as He is. In the first place mark, what is called Is. You know what it is that is so called. That which is called Is, and not only is called but is so, is unchangeable: It ever remains, It cannot be changed, It is in no part corruptible: It has neither proficiency, for It is perfect; nor has deficiency, for It is eternal. And what is this? In the beginning was the Word, and the Word was with God, and the Word was God. John 1:1 And what is this? Who being in the form of God, thought it not robbery to be equal with God. Philippians 2:6 To see Christ in this sort, Christ in the form of God, Word of God, Only-Begotten of the Father, equal with the Father, is to the bad impossible. But in regard that the Word was made flesh, the bad also shall have power to see Him: because in the day of judgment the bad also will see Him; for He shall so come to judge, as He came to be judged. In the selfsame form, a man, but yet God: for cursed is every one that puts his trust in man. Jeremiah 17:5 A man, He came to be judged, a man, He will come to judge. And if He shall not be seen, what is this that is written, They shall look on Him whom they pierced? John 19:37 For of the ungodly it is said, that they shall see and be confounded. How shall the ungodly not see, when He shall set some on the right hand, others on the left? To those on the right hand He will say, Come, you blessed of my Father, receive the kingdom: Matthew 25:41 to those on the left He will say, Go into everlasting fire. They will see but the form of a servant, the form of God they will not see. Why? Because they were ungodly; and the Lord Himself says, Blessed are the pure in heart, for they shall see God. Matthew 5:8 Therefore, we are to see a certain vision, my brethren, which neither eye has seen, nor ear has heard, nor has entered into the heart of man: 1 Corinthians 2:9 a certain vision, a vision surpassing all earthly beautifulness, of gold, of silver, of groves and fields; the beautifulness of sea and air, the beautifulness of sun and moon, the beautifulness of the stars, the beautifulness of angels: surpassing all things: because from it are all things beautiful.

What then shall we be, when we shall see this? What is promised to us? We shall be like Him, for we shall see Him as He is. The tongue has done what it could, has sounded the words: let the rest be thought by the heart. For what has even John himself said in comparison of That which Is, or what can be said by us men, who are so far from being equal to his merits? Return we therefore to that unction of Him, return we to that unction which inwardly teaches that which we cannot speak: and because ye cannot at present see, let your part and duty be in desire. The whole life of a good Christian is an holy desire. Now what you long for, you do not yet see: howbeit by longing, you are made capable, so that when that has come which you may see, you shall be filled. For just as, if you would fill a bag, and know how great the thing is that shall be given, you stretch the opening of the sack or the skin, or whatever else it be; you know how much you would put in, and see that the bag is narrow; by stretching you make it capable of holding more: so God, by deferring our hope, stretches our desire; by the desiring, stretches the mind; by stretching, makes it more capacious. Let us desire therefore, my brethren, for we shall be filled. See Paul widening, as it were, his bosom, that it may be able to receive that which is to come. He says, namely, Not that I have already received, or am already perfect: brethren, I deem not myself to have apprehended. Philippians 3:13-14 Then what are you doing in this life, if you have not yet apprehended? But this one thing [I do]; forgetting the things that are behind, reaching forth to the things that are before, upon the strain I follow on unto the prize of the high calling. He says he reaches forth, or stretches himself, and says that he follows upon the strain. He felt himself too little to take in that which eye has not seen, nor ear heard, neither has entered into the heart of man. 1 Corinthians 2:9 This is our life, that by longing we should be exercised. But holy longing exercises us just so much as we prune off our longings from the love of the world. We have already said, Empty out that which is to be filled. With good you are to be filled: pour out the bad. Suppose that God would fill you with honey: if you are full of vinegar, where will you put the honey? That which the vessel bore in it must be poured out: the vessel itself must be cleansed; must be cleansed, albeit with labor, albeit with hard rubbing, that it may become fit for that thing, whatever it be. Let us say honey, say gold, say wine; whatever we say it is, being that which cannot be said, whatever we would fain say, It is called— God. And when we say God, what have we said? Is that one syllable the whole of that we look for? So then, whatever we have had power to say is beneath Him: let us stretch ourselves unto Him, that when He shall come, He may fill us. For we shall be like Him; because we shall see Him as He is.

And every one that has this hope in Him. You see how he has set us our place, in hope. You see how the Apostle Paul agrees with his fellow-apostle, By hope we are saved. But hope that is seen, is not hope: for what a man sees, why does he hope for? For if what we see not, we hope for, by patience we wait for it. Romans 8:24-25 This very patience exercises desire. Continue, for He continues: and persevere in walking, that you may reach the goal: for that to which you tend will not remove. See: And every one that has this hope in Him, purifies himself even as He is pure. See how he has not taken away free-will, in that he says, purifies himself. Who purifies us but God? Yea, but God does not purify you if you be unwilling. Therefore, in that you join your will to God, in that you purify yourself. Thou purifiest yourself, not by yourself, but by Him who comes to inhabit you. Still, because you do somewhat therein by the will, therefore is somewhat attributed to you. But it is attributed to you only to the end you should say, as in the Psalm, Be my helper, forsake me not. If you say, Be my helper, you do somewhat: for if you be doing nothing, how should He be said to help you?

Every one that does sin, does also iniquity. Let no man say, Sin is one thing, iniquity another: let no man say, I am a sinful man, but not a doer of iniquity. For, Every one that does sin, does also iniquity. Sin is iniquity. Well then, what are we to do concerning sins and iniquities? Hear what He says: And ye know that He was manifested to take away sin; and sin in Him is not.

 1 John 3:5 He, in Whom sin is not, the same has come to take away sin. For were there sin in Him, it must be taken away from Him, not He take it away Himself. Whosoever abides in Him, sins not.

 1 John 3:6 In so far as he abides in Him, in so far sins not. Whosoever sins has not seen Him, neither known Him. A great question this: Whosoever sins has not seen Him, neither known Him. No marvel. We have not seen Him, but are to see; have not known Him, but are to know: we believe in One we have not known. Or haply, by faith we have known, and by actual beholding have not yet known? But then in faith we have both seen and known. For if faith does not yet see, why are we said to have been enlightened? There is an enlightening by faith, and an enlightening by sight. At present, while we are on pilgrimage, we walk by faith, not by sight, 2 Corinthians 5:7 or, actually beholding. Therefore also our righteousness is by faith, not by sight. Our righteousness shall be perfect, when we shall see by actual beholding. Only, in the meanwhile, let us not leave that righteousness which is of faith, since the just does live by faith, Romans 1:17 as says the apostle. Whosoever abides in Him, sins not. For, whosoever sins, has not seen Him, neither known Him. That man who sins, believes not: but if a man believes, so far as pertains to his faith, he sins not.

Little children, let no man seduce you. He that does righteousness is righteous, as He is righteous.

 1 John 3:7 What, on hearing that we are righteous as He is righteous, are we to think ourselves equal with God? You must know what means that as: thus he said a while ago, Purifies himself even as He is pure. Then is our purity like and equal to the purity of God, and our righteousness to God's righteousness? Who can say this? But the word as, is not always wont to be used in the sense of equality. As, for example, if, having seen this large church, a person should wish to build a smaller church, but with the same relative dimensions: as, for example, if this be one measure in width and two measures in length, he too should build his church one measure in width and two measures in length: in that case one sees that he has built it as this is built. But this church has, say, a hundred cubits in length, the other thirty: it is at once as this, and yet unequal. You see that this as is not always referred to parity and equality. For example, see what a difference there is between the face of a man and its image from a mirror: there is a face in the image, a face in the body: the image exists in imitation, the body in reality. And what do we say? Why, as there are eyes here, so also there; as ears here, so ears also there. The thing is different, but the as is said of the resemblance. Well then, we also have in us the image of God; but not that which the Son equal with the Father has: yet except we also, according to our measure, were as He, we should in no respect be said to be like Him. He purifies us, then, even as He is pure: but He is pure from eternity, we pure by faith. We are righteous even as He is righteous; but He is so in His immutable perpetuity, we righteous by believing on One we do not see, that so we may one day see Him. Even when our righteousness shall be perfect, when we shall be equal to the angels, not even then shall it be equalled with Him. How far then is it from Him now, when not even then it shall be equal!

He that does sin, is of the devil, because the devil sins from the beginning.

 1 John 3:8 Is of the devil: ye know what he means: by imitating the devil. For the devil made no man, begot no man, created no man: but whoso imitates the devil, that person, as if begotten of him, becomes a child of the devil; by imitating him, not literally by being begotten of him. In what sense are you a child of Abraham, not that Abraham begot you? In the same sense as the Jews, the children of Abraham, not imitating the faith of Abraham, have become children of the devil: of the flesh of Abraham they were begotten, and the faith of Abraham they have not imitated. If then those who were thence begotten were put out of the inheritance, because they did not imitate, you, who art not begotten of him, art made a child, and in this way shall be a child of him by imitating him. And if you imitate the devil, in such wise as he became proud and impious against God, you will be a child of the devil: by imitating, not that he created you or begot you.

Unto this end was the Son of God manifested. Now then, brethren, mark! All sinners are begotten of the devil, as sinners. Adam was made by God: but when he consented to the devil, he was begotten of the devil; and he begot all men such as he was himself. With lust itself we were born; even before we add our sins, from that condemnation we have our birth. For if we are born without any sin, wherefore this running with infants to baptism that they may be released? Then mark well, brethren, the two birth-stocks, Adam and Christ: two men are; but one of them, a man that is man; the other, a Man that is God. By the man that is man we are sinners; by the Man that is God we are justified. That birth has cast down unto death; this birth has raised up unto life: that birth brings with it sin; this birth sets free from sin. For to this end came Christ as Man, to undo the sins of men. Unto this end was the Son of God manifested, that He may undo the works of the devil.

The rest I commend to your thoughts, my beloved, that I may not burden you. For the question we labor to solve is even this— that we call ourselves sinners: for if any man shall say that he is without sin, he is a liar. And in the Epistle of this same John we have found it written, If we say that we have no sin, we deceive ourselves. 1 John 1:8 For you should remember what went before: If we say that we have no sin, we deceive ourselves, and the truth is not in us. And yet, on the other hand, in what follows you are told, He that is begotten of God sins not: he that does sin has not seen Him, neither known Him.— Every one that does sin is of the devil: sin is not of God: this affrights us again. In what sense are we begotten of God, and in what sense do we confess ourselves sinners? Shall we say, because we are not begotten of God? And what do these Sacraments in regard to infants? What has John said? He that is begotten of God, sins not. And yet again the same John has said, If we say that we have no sin, we deceive ourselves, and the truth is not in us! A great question it is, and an embarrassing one; and may I have made you intent upon having it solved, my beloved. Tomorrow, in the name of the Lord, what He will give, we will discourse thereof.

Hear intently, I do beseech you, because it is no small matter that we have to cope withal: and I doubt not, because you were intent upon it yesterday, that you have with even greater intentness of purpose come together today. For it is no slight question, how he says in this Epistle, Whosoever is born of God, sins not,

 1 John 3:9 and how in the same Epistle he has said above, If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 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 are you not born of God; because it is written, Whosoever is born of God, sins not. But if he shall say that he is just and that he has 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, says he, and the truth is not in us, if we say that we have no sin. But oh that you had none, and said this! For then would you say truly, and in uttering the truth would have not so much as a vestige of wrong to be afraid of. But, that you do ill if you say so, is because it is a lie that you say, The truth, says he, is not in us, if we say that we have no sin. He says not, Have not had; lest haply it should seem to be spoken of the past life. For the man here has 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 says not this: but what says 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 sins not. Was John himself not born of God? If John was not born of God, John, of whom you 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, John 13:23 him alone had He not begotten of the Spirit?

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, says he, that does sin, does also iniquity. Lest haply you make a distinction, Sin is iniquity. Lest you 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 does it profit us, that He came without sin? Every one that sins not, abides in Him: and every one that sins, has not seen Him, neither known Him. Little children, let no man seduce you. He that does 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 does sin is of the devil, because the devil sins from the beginning. This too we have already said, that the devil created no man, nor begot any, but his imitators are, as it were, born of him. To this end was the Son of God manifested, that He should undo the works of the devil. Consequently, to undo (or loose) sins, He that has no sin. And then follows: Every one that is born of God does not commit sin; for his seed remains in him: and he cannot sin, because he is born of God:

 1 John 3:9 he has drawn the cord tight!— Belike, it is in regard of some one sin that he has said, Does not sin, not in regard of all sin: that in this that he says, Whoso is born of God, does not sin, you may understand some one particular sin, which that man who is born of God cannot commit: 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 you love one another. John 13:34 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.

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 sins 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. What is the new commandment? A new commandment give I unto you, that you love one another. John 13:34 Whoso does 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 covers a multitude of sins. 1 Peter 4:8

Charity therefore we commend; charity this Epistle commends. The Lord, after His resurrection, what question put He to Peter, but, Do you love me? John 21:15-17 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 loves 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 has done unto me? 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 you would render, from Him did you 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 you shall not hate your brother, but shall be prepared to die for your brother. This is perfect charity, that you be prepared to die for your 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. Luke 23:34 But if He alone has done this, He was not a Master, if He had no disciples. Disciples who came after Him have done this. Men were stoning Stephen, and he knelt down and said, Lord, lay not this sin to their charge. Acts 7:59 He loved them that were killing him; since for them also he was dying. Hear also the Apostle Paul: And I myself, says he, will be spent for your souls. 2 Corinthians 12:15 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 says 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. Philippians 1:21-24 For their sakes he was willing to live, for whose sakes he was prepared to die.

And that you may know that it is this perfect charity which that man violates not, and against which that man sins not, who is born of God; this is what the Lord says to Peter; Peter do you love me? And he answers, I love. He says not, If you love me, show kindness to me. For when the Lord was in mortal flesh, He hungered, He thirsted: at that time when He hungered and thirsted, He was taken in as a guest; those who had the means, ministered unto Him of their substance, as we read in the Gospel. Zacchæus entertained Him as his guest: he was saved from his disease by entertaining the Physician. From what disease? The disease of avarice. For he was very rich, and the chief of the publicans. Mark the man made whole from the disease of avarice: The half of my goods I give to the poor; and if I have taken any thing from any man, I will restore him fourfold. Luke 19:8 That he kept the other half, was not to enjoy it, but to pay his debts. Well, he at that time entertained the Physician as his guest, because there was infirmity of the flesh in the Lord, to which men might show this kindness; and this, because it was His will to grant this very thing to them that did Him kind service; for the benefit was to them that did the service, not to Him. For, could He to whom angels ministered require these men's kindness? Not even His servant Elias, to whom He sent bread and flesh by the ravens upon a certain occasion 1 Kings 17:4-9 had need of this; and yet that a religious widow might be blessed, the servant of God is sent, and he whom God in secret did feed, is fed by the widow. But still, although by the means of these servants of God, those who consider their need get good to themselves, in respect of that reward most manifestly set forth by the Lord in the Gospel: He that receives a righteous man in the name of a righteous man shall receive a righteous man's reward: and he that receives a prophet in the name of a prophet shall receive a prophet's reward: and whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, He shall in no wise lose his reward: Matthew 10:41-42 although, then, they that do this, do it to their own good: yet neither could this kind office be done to Him when about to ascend into Heaven. What could Peter, who loved Him, render unto Him? Hear what. Feed my sheep: i.e. do for the brethren, that which I have done for you. I redeemed all with my blood: hesitate not to die for confession of the truth, that the rest may imitate you.

But this, as we have said, brethren, is perfect charity. He that is born of God has it. Mark, my beloved, see what I say. Behold, a man has received the Sacrament of that birth, being baptized; he has the Sacrament, and a great Sacrament, divine, holy, ineffable. Consider what a Sacrament! To make him a new man by remission of all sins! Nevertheless, let him look well to the heart, whether that be thoroughly done there, which is done in the body; let him see whether he have charity, and then say, I am born of God. If however he have it not, he has indeed the soldier's mark upon him, but he roams as a deserter. Let him have charity; otherwise let him not say that he is born of God. But he says, I have the Sacrament. Hear the Apostle: If I know all mysteries, and have all faith, so that I can remove mountains, and have not charity, I am nothing. 1 Corinthians 13:2

This, if you remember, we gave you to understand in beginning to read this Epistle, that nothing in it is so commended as charity. Even if it seems to speak of various other things, to this it makes its way back, and whatever it says, it will needs bring all to bear upon charity. Let us see whether it does so here. Mark: Whosoever is born of God does not commit sin. We ask, what sin? Because if you understand all sin, 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. Then let him say what sin; let him teach us; lest haply I may have rashly said that the sin here is the violation of charity, because he said above, He that hates his brother is in darkness, and walks in darkness, and knows not whither he goes, because the darkness has blinded his eyes. 1 John 2:11 But perhaps he has said something in what comes afterwards, and has mentioned charity by name? See that this circuit of words has this end, has this issue. Whosoever is born of God, sins not, because His seed remains in him.

 1 John 3:9 The seed of God, i.e. the word of God: whence the apostle says, I have begotten you through the Gospel. And he cannot sin, because he is born of God. 1 Corinthians 4:15 Let him tell us this, let us see in what we cannot sin. In this are manifested the children of God and the children of the devil. Whosoever is not righteous is not of God, neither he that loves not his brother.

 1 John 3:10 Aye, now indeed it is manifest of what he speaks: Neither he that loves not his brother. Therefore, love alone puts the difference between the children of God and the children of the devil. Let them all sign themselves with the sign of the cross of Christ; let them all respond, Amen; let all sing Alleluia; let all be baptized, let all come to church, let all build the walls of churches: there is no discerning of the children of God from the children of the devil, but only by charity. They that have charity are born of God: they that have it not, are not born of God. A mighty token, a mighty distinction! Have what you will; if this alone you have not, it profits you nothing: other things if you have not, have this, and you have fulfilled the law. For he that loves another has fulfilled the law, says the apostle: and, Charity is the fulfilling of the law. Romans 13:8, 10 I take this to be the pearl which the merchant man in the Gospel is described to have been seeking, who found one pearl, and sold all that he had, and bought it. Matthew 13:46 This is the pearl of price, Charity, without which whatever you may have, profits you nothing: which if alone you have, it suffices you. Now, with faith you see, then with actual beholding you shall see. For if we love when we see not, how shall we embrace it when we see! But wherein must we exercise ourselves? In brotherly love. You may say to me, I have not seen God: can you say to me, I have not seen man? Love your brother. For if you love your brother whom you see, at the same time you shall see God also; because you shall see Charity itself, and within dwells God.

Whosoever is not righteous is not of God, neither he that loves not his brother.

 1 John 3:10-11 For this is the message: mark how he confirms it: For this is the message which we heard from the beginning, that we should love one another. He has made it manifest to us that it is of this he speaks; whoso acts against this commandment, is in that accursed sin, into which those fall who are not born of God. Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous.

 1 John 3:12 Therefore, where envy is, brotherly love cannot be. Mark, my beloved. He that envies, loves not. The sin of the devil is in that man; because the devil through envy cast man down. For he fell, and envied him that stood. He did not wish to cast man down that he himself might stand, but only that he might not fall alone. Hold fast in your mind from this that he has subjoined, that envy cannot exist in charity. You have it openly, when charity was praised, Charity envies not. 1 Corinthians 13:4 There was no charity in Cain; and had there been no charity in Abel, God would not have accepted his sacrifice. For when they had both offered, the one of the fruits of the earth, the other of the offspring of the flock; what think ye, brethren, that God slighted the fruits of the earth, and loved the offspring of the flock? God had not regard to the hands, but saw in the heart: and whom He saw offer with charity, to his sacrifice He had respect; whom He saw offer with envy, from his sacrifice He turned away His eyes. By the good works, then, of Abel, he means only charity: by the evil works of Cain he means only his hatred of his brother. It was not enough that he hated his brother and envied his good works; because he would not imitate, he would kill. And hence it appeared that he was a child of the devil, and hence also that the other was God's righteous one. Hence then are men discerned, my brethren. Let no man mark the tongue, but the deeds and the heart. If any do not good for his brethren, he shows what he has in him. By temptations are men proved.

Marvel not, brethren, if the world hate us. Must one often be telling you what the world means? Not the heaven, not the earth, nor these visible works which God made; but lovers of the world. By often saying these things, to some I am burdensome: but I am so far from saying it without a cause, that some may be questioned whether I said it, and they cannot answer. Let then, even by thrusting it upon them, something stick fast in the hearts of them that hear. What is the world? The world, when put in a bad sense, is, lovers of the world: the world, when the word is used in praise, is heaven and earth, and the works of God that are in them; whence it is said, And the world was made by Him. John 1:10 Also, the world is the fullness of the earth, as John himself has said, Not only for our sins is He the propitiator, but (for the sins) of the whole world: 1 John 2:2 he means, of the world, of all the faithful scattered throughout the whole earth. But the world in a bad sense, is, lovers of the world. They that love the world, cannot love their brother.

If the world hate us: we know— What do we know?— that we have passed from death unto life— How do we know? Because we love the brethren.

 1 John 3:14 Let none ask man: let each return to his own heart: if he find there brotherly love, let him set his mind at rest, because he is passed from death unto life. Already he is on the right hand: let him not regard that at present his glory is hidden: when the Lord shall come, then shall he appear in glory. For he has life in him, but as yet in winter; the root is alive, but the branches, so to say, are dry: within is the substance that has the life in it, within are the leaves of trees, within are the fruits: but they wait for the summer. Well then, we know that we have passed from death unto life, because we love the brethren. He that loves not, abides in death. Lest ye should think it a light matter, brethren, to hate, or, not to love, hear what follows: Every one that hates his brother, is a murderer.

 1 John 3:15 How now, if any made light of hating his brother, will he also in his heart make light of murder? He does not stir his hands to kill a man; yet he is already held by God a murderer; the other lives, and yet this man is already judged as his slayer! Every one that hates his brother is a murderer: and you know that no murderer has eternal life abiding in him.

In this know we love:

 1 John 3:16 he means, perfection of love, that perfection which we have bidden you lay to heart: In this know we love, that He laid down His life for us: and we ought to lay down our lives for the brethren. Lo here, whence that came: Peter, do you love me? Feed My sheep. John 21:15-19 For, that you may know that He would have His sheep to be so fed by him, as that he should lay down his life for the sheep, straightway said He this to him: When you were young, you girded yourself, and walked whither you would, but when you shall be old, you shall stretch forth your hands, and another shall gird you, and carry you whither you would not. This spoke He, says the evangelist, signifying by what death he should glorify God; so that to whom He had said, Feed my sheep, the same He might teach to lay down his life for His sheep.

Whence begins charity, brethren? Attend a little: to what it is perfected, you have heard; the very end of it, and the very measure of it is what the Lord has put before us in the Gospel: Greater love has no man, says He, than that one lay down his life for his friends. John 15:13 Its perfection, therefore, He has put before us in the Gospel, and here also it is its perfection that is put before us: but you ask yourselves, and say to yourselves, When shall it be possible for us to have this charity? Do not too soon despair of yourself. Haply, it is born and is not yet perfect; nourish it, that it be not choked. But you will say to me, And by what am I to know it? For to what it is perfected, we have heard; whence it begins, let us hear. He goes on to say: But whoso has this world's good, and sees his brother have hunger, and shuts up his bowels of compassion from him, how can the love of God dwell in him?

 1 John 3:17 Lo, whence charity begins withal! If you are not yet equal to the dying for your brother, be even now equal to the giving of your means to your brother. Even now let charity smite your bowels, that not of vainglory you should do it, but of the innermost marrow of mercy; that you consider him, now in want. For if your superfluities you can not give to your brother, can you lay down your life for your brother? There lies your money in your bosom, which thieves may take from you; and though thieves do not take it, by dying you will leave it, even if it leave not you while living: what will you do with it? Your brother hungers, he is in necessity: belike he is in suspense, is distressed by his creditor: he is your brother, alike you are bought, one is the price paid for you, you are both redeemed by the blood of Christ: see whether you have mercy, if you have this world's means. Perchance you say, What concerns it me? Am I to give my money, that he may not suffer trouble? If this be the answer your heart makes to you, the love of the Father abides not in you. If the love of the Father abide not in you, you are not born of God. How do you boast to be a Christian? You have the name, and hast not the deeds. But if the work shall follow the name, let any call you pagan, show by deeds that you are a Christian. For if by deeds you do not show yourself a Christian, all men may call you a Christian yet; what does the name profit you where the thing is not forthcoming? But whoso has this world's good, and sees his brother have need, and shuts up his bowels of compassion from him, how can the love of God dwell in him? And then he goes on:

My little children, let us not love in word, neither in tongue but in deed and in truth.

 1 John 3:18  I suppose the thing is now made manifest to you my brethren: this great and most concerning secret and mystery. What is the force of charity, all Scripture does set forth; but I know not whether any where it be more largely set forth than in this Epistle. We pray you and beseech you in the Lord, that both what you have heard you will keep in memory, and to that which is yet to be said, until the epistle be finished, will come with earnestness, and with earnestness hear the same. But open ye your heart for the good seed: root out the thorns, that that which we are sowing in you be not choked, but rather that the harvest may grow, and that the Husbandman may rejoice and make ready the barn for you as for grain, not the fire as for the chaff.

If ye remember, brethren, yesterday we closed our sermon at this sentence, 1 John 3:18-20 which without doubt behooved and does behoove to abide in your heart, seeing it was the last ye heard. My little children, let us not love only in word and in tongue; but in deed and in truth. Then he goes on: And herein we know that we are of the truth, and assure our hearts before Him. For if our heart think ill of us, God is greater than our heart, and knows all things. He had said, Let us not love only in word and in tongue, but in work and in truth: we are asked, In what work, or in what truth, is he known that loves God, or loves his brother? Above he had said up to what point charity is perfected: what the Lord says in the Gospel, Greater love than this has no man, that one lay down his life for his friends, John 15:13 this same had the apostle also said: As He laid down His life for us, we ought also to lay down our lives for the brethren.

 1 John 3:16 This is the perfection of charity, and greater can not at all be found. But because it is not perfect in all, and that man ought not to despair in whom it is not perfect, if that be already born which may be perfected: and of course if born, it must be nourished, and by certain nourishments of its own must be brought unto its proper perfection: therefore, we have asked concerning the commencement of charity, where it begins, and there have straightway found: But whoso has this world's goods, and sees his brother have need, and shuts up his bowels of compassion from him, how dwells the love of the Father in him?

 1 John 3:17 Here then has this charity, my brethren, its beginning: to give of one's superfluities to him that has need to him that is in any distress; of one's temporal abundance to deliver his brother from temporal tribulation. Here is the first rise of charity. This, being thus begun, if you shall nourish with the word of God and hope of the life to come, you will come at last unto that perfection, that you shall be ready to lay down your life for your brethren.

But, because many such things are done by men who seek other objects, and who love not the brethren; let us come back to the tes timony of conscience. How do we prove that many such things are done by men who love not the brethren? How many in heresies and schisms call themselves martyrs! They seem to themselves to lay down their lives for their brethren. If for the brethren they laid down their lives, they would not separate themselves from the whole brotherhood. Again, how many there are who for the sake of vainglory bestow much, give much, and seek therein but the praise of men and popular glory, which is full of windiness, and possesses no stability! Seeing, then, there are such, where shall be the proof of brotherly charity? Seeing he wished it to be proved, and has said by way of admonition, My little children, let us not love only in word and in tongue; but in deed and in truth; we ask, in what work, in what truth? Can there be a more manifest work than to give to the poor? Many do this of vainglory, not of love. Can there be a greater work than to die for the brethren? This also, many would fain be thought to do, who do it of vainglory to get a name, not from bowels of love. It remains, that that man loves his brother, who before God, where God alone sees, assures his own heart, and questions his heart whether he does this indeed for love of the brethren; and his witness is that eye which penetrates the heart, where man cannot look. Therefore Paul the Apostle, because he was ready to die for the brethren, and said, I will myself be spent for your souls, 2 Corinthians 12:15 yet, because God only saw this in his heart, not the mortal men to whom he spoke, he says to them, But to me it is a very small thing that I should be judged of you or at man's bar. 1 Corinthians 4:3 And the same apostle shows also in a certain place, that these things are oft done of empty vainglory, not upon the solid ground of love: for speaking of the praises of charity he says, If I distribute all my goods to the poor, and if I deliver up my body to be burned, but have not charity, it profits me nothing. 1 Corinthians 13:3 Is it possible for a man to do this without charity? It is. For they that have divided unity, are persons that have not charity. Seek there, and you shall see many giving much to the poor; shall see others prepared to welcome death, insomuch that where there is no persecutor they cast themselves headlong: these doubtless without charity do this. Let us come back then to conscience, of which the apostle says: For our glorying is this, the testimony of our conscience. 2 Corinthians 1:12 Let us come back to conscience, of which the same says, But let each prove his own work, and then he shall have glorying in himself and not in another. Galatians 6:4 Therefore, let each one of us prove his own work, whether it flow forth from the vein of charity, whether it be from charity as the root that his good works sprout forth as branches. But let each prove his own work, and then he shall have glorying in himself and not in another, not when another's tongue bears witness to him, but when his own conscience bears it.

This it is then that he enforces here. In this we know that we are of the truth, when in deed and in truth we love, not only in words and in tongue: and assure our heart before Him.

 1 John 3:19 What means, before Him? Where He sees. Whence the Lord Himself in the Gospel says: Take heed that you do not your righteousness before men, to be seen of them: otherwise you have no reward with your Father which is in heaven. And what means, Let not your left hand know what your right hand does: except that the right hand means a pure conscience, the left hand the lust of the world? Many through lust of the world do many wonderful things: the left hand works, not the right. The right hand ought to work, and without knowledge of the left hand, so that lust of the world may not even mix itself therewith when by love we work anything that is good. And where do we get to know this? You are before God: question your heart, see what you have done, and what therein was your aim; your salvation, or the windy praise of men. Look within, for man cannot judge whom he cannot see. If we assure our heart, let it be before Him. Because if our heart think ill of us, i.e. accuse us within, that we do not the thing with that mind it ought to be done withal, greater is God than our heart, and knows all things. Thou hidest your heart from man: hide it from God if you can. How shall you hide it from Him, to whom it is said by a sinner, fearing and confessing, Whither shall I go from Your Spirit? And from Your face whither shall I flee? He sought a way to flee, to escape the judgment of God, and found none. For where is God not? If I shall ascend, says he, into heaven, You are there: if I shall descend into hell, You are there. Whither will you go? Whither will you flee? Will you hear counsel? If you would flee from Him, flee to Him. Flee to Him by confessing, not from Him by hiding: hide you can not, but confess you can. Say unto Him, You are my place to flee unto; and let love be nourished in you, which alone leads unto life. Let your conscience bear you witness that your love is of God. If it be of God, do not wish to display it before men; because neither men's praises lift you unto heaven, nor their censures put you down from thence. Let Him see, who crowns you: be He your witness, by whom as judge you are crowned. Greater is God than our heart, and knows all things.

Beloved, if our heart think not ill of us, we have confidence towards God:

 1 John 3:21 — What means, If our heart think not ill? If it make true answer to us, that we love and that there is genuine love in us: not feigned but sincere; seeking a brother's salvation, expecting no emolument from a brother, but only his salvation— we have confidence toward God: and whatsoever we ask, we shall receive of Him, because we keep His commandments.

 1 John 3:21-22 — Therefore, not in the sight of men, but where God Himself sees, in the heart— we have confidence, then, towards God: and whatsoever we ask, we shall receive of Him: howbeit, because we keep His commandments. What are His commandments? Must we be always repeating? A new commandment give I unto you, that you love one another. John 13:34 It is charity itself that he speaks of, it is this that he enforces. Whoso then shall have brotherly charity, and have it before God, where God sees, and his heart being interrogated under righteous examination make him none other answer than that the genuine root of charity is there for good fruits to come from; that man has confidence with God, and whatsoever he shall ask, he shall receive of Him, because he keeps His commandments.

Here a question meets us: for it is not this or that man, or you or I that come in question—for if I have asked any thing of God and receive it not, any person may easily say of me, He has not charity: and of any man soever of this present time, this may easily be said; and let any think what he will, a man of man:— not we, but those come more in question, those men of whom it is on all hands known that they were saints when they wrote, and that they are now with God. Where is the man that has charity, if Paul had it not, who said, Our mouth is open unto you, O you Corinthians, our heart is enlarged; you are not straitened in us: who said, I will myself be spent for your souls: and so great grace was in him, that it was manifested that he had charity. And yet we find that he asked and did not receive. What say we, brethren? It is a question: look attentively to God: it is a great question, this also. Just as, where it was said of sin, He that is born of God sins not: we found this sin to be the violating of charity, and that this was the thing strictly intended in that place: so too we ask now what it is that he would say. For if you look but to the words, it seems plain: if you take the examples into the account, it is obscure. Than the words here nothing can be plainer. And whatsoever we ask, we shall receive of Him, because we keep His commandments, and do those things that are pleasing in His sight. Whatsoever we ask, says he, we shall receive of Him. He has put us sorely to straits. In the other place also he would put us to straits, if he meant all sin: but then we found room to expound it in this, that he meant it of a certain sin, not of all sin; howbeit of a sin which whosoever is born of God commits not: and we found that this same sin is none other than the violation of charity. We have also a manifest example from the Gospel, when the Lord says, If I had not come, they had not had sin. John 15:22 How? Were the Jews innocent when He came to them, because He so speaks? Then if He had not come, would they have had no sin? Then did the Physician's presence make one sick, not take away the fever? What madman even would say this? He came not but to cure and heal the sick. Therefore when He said, If I had not come, they had not had sin, what would He have to be understood, but a certain sin in particular? For there was a sin which the Jews would not have had. What sin? That they believed not on Him, that when he had come they despised Him. As then He there said sin, and it does not follow that we are to understand all sin, but a certain sin: so here also not all sin, lest it be contrary to that place where he says, If we say that we have no sin, we deceive ourselves, and the truth is not in us: 1 John 1:8 but a certain sin in particular, that is, the violation of charity. But in this place he has bound us more tightly: If we shall ask, he has said, if our heart accuse us not, and tell us in answer, in the sight of God, that true love is in us; Whatsoever we ask, we shall receive of Him.

Well now: I have already told you, my, beloved brethren, let no man turn toward us. For what are we? Or what are you? What, but the Church of God which is known to all? And, if it please Him, in that Church are we; and those of us who by love abide in it, there let us persevere, if we would show the love we have. But then the apostle Paul, what evil are we to think of him? He not love the brethren! He not have within himself the testimony of his conscience in the sight of God! Paul not have within him that root of charity whence all good fruits proceeded! What madman would say this? Well then: where find we that the apostle asked and did not receive? He says himself: Lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, an angel of Satan to buffet me. For which thing I besought the Lord thrice, that He would take it from me. And He said unto me, My grace is sufficient for you: for strength is made perfect in weakness. 2 Corinthians 12:7-9 Lo, he was not heard in his prayer that the angel of Satan should be taken from him. But wherefore? Because it was not good for him. He was heard, then, for salvation, when he was not heard according to his wish. Know, my beloved, a great mystery: which we urge upon your consideration on purpose that it may not slip from you in your temptations. The saints are in all things heard unto salvation: they are always heard in that which respects their eternal salvation; it is this that they desire: because in regard of this, their prayers are always heard.

But let us distinguish God's different ways of hearing prayer. For we find some not heard for their wish, heard for salvation: and again some we find heard for their wish, not heard for salvation. Mark this difference, hold fast this example of a man not heard for his wish but heard for salvation. Hear the apostle Paul; for what is the hearing of prayer unto salvation, God Himself showed him: Sufficient for you, says He, is my grace; for strength is perfected in weakness. You have besought, hast cried, hast thrice cried: the very cry you raised once for all I heard, I turned not away my ears from you; I know what I should do: you would have it taken away, the healing thing by which you are burned; I know the infirmity by which you are burdened. Well then: here is a man who was heard for salvation, while as to his will he was not heard. Where find we persons heard for their will, not heard for salvation? Do we find, think we, some wicked, some impious man, heard of God for his will, not heard for salvation? If I put to you the instance of some man, perchance you will say to me, It is you that callest him wicked, for he was righteous; had he not been righteous, his prayer would not have been heard by God. The instance I am about to allege is of one, of whose iniquity and impiety none can doubt. The devil himself: he asked for Job, and received. Job 1:11-12 Have ye not here also heard concerning the devil, that he that commits sin is of the devil? Not that the devil created, but that the sinner imitates. Is it not said of him, He stood not in the truth? John 8:44 Is not even he that old serpent, who, through the woman pledged the first man in the drink of poison? Genesis 3:1-6 Who even in the case of Job, kept for him his wife, that by her the husband might be, not comforted, but tempted? The devil asked for a holy man, to tempt him; and he received: the apostle asked that the thorn in the flesh might be taken from him, and he received not. But the apostle was more heard than the devil. For the apostle was heard for salvation, though not for his wish: the devil was heard for his wish, but for damnation. For that Job was yielded up to him to be tempted, was in order that by his standing the proof the devil should be tormented. But this, my brethren, we find not only in the Old Testament books, but also in the Gospel. The demons besought the Lord, when He expelled them from the man, that they might be permitted to go into the swine. Should the Lord not have power to tell them not to approach even those creatures? For, had it not been His will to permit this, they were not about to rebel against the King of heaven and earth. But with a view to a certain mystery, with a certain ulterior meaning, He let the demons go into the swine: to show that the devil has dominion in them that lead the life of swine. Demons then were heard in their request; was the apostle not heard? Or rather (what is truer) shall we say, The apostle was heard, the demons not heard? Their will was effected; his good was perfected.

Agreeably with this, we ought to understand that God, though He give not to our will, does give for our salvation. For sup pose the thing you have asked be to your hurt, and the Physician knows that it is to your hurt; what then? It is not to be said that the physician does not give ear to you, when, perhaps, you ask for cold water, and if it is good for you, he gives it immediately, if not good, he gives it not. Had he no ears for your request, or rather, did he give ear for your good, even when he gainsaid your will? Then let there be in you charity, my brethren; let it be in you, and then set your minds at rest: even when the thing ye ask for is not given you, your prayer is granted, only, you know it not. Many have been given into their own hands, to their own hurt: of whom the apostle says, God gave them up to their own hearts' lusts. Romans 1:24 Some man has asked for a great sum of money; he has received, to his hurt. When he had it not, he had little to fear; no sooner did he come to have it, than he became a prey to the more powerful. Was not that man's request granted to his own hurt, who would needs have that for which he should be sought after by the robber, whereas, being poor, none sought after him? Learn to beseech God that you may commit it to the Physician to do what He knows best. Confess the disease, let Him apply the means of healing. Only hold fast charity. For He will needs cut, will needs burn; what if you cry out, and art not spared for your crying under the cutting, under the burning and the tribulation, yet He knows how far the rottenness reaches. You would have Him even now take off His hands, and He considers only the deepness of the sore; He knows how far to go. He does not attend to you for your will, but he does attend to you for your healing. Be sure, then, my brethren, that what the apostle says is true: For we know not what we should pray for as we ought: but the Spirit itself makes intercession for us with groanings which cannot be uttered: for He makes intercession for the saints. Romans 8:26-27 How is it said, The Spirit itself intercedes for the saints, but as meaning the charity which is wrought in you by the Spirit? For therefore says the same apostle: The charity of God is shed abroad in our hearts by the Holy Spirit which is given unto us. Romans 5:5 It is charity that groans, it is charity that prays: against it He who gave it cannot shut His ears. Set your minds at rest: let charity ask, and the ears of God are there. Not that which you wish is done, but that is done which is advantageous. Therefore, whatever we ask, says he, we shall receive of Him, I have already said, If you understand it to mean, for salvation, there is no question: if not for salvation, there is a question, and a great one, a question that makes you an accuser of the apostle Paul. Whatever we ask, we receive of Him, because we keep His commandments, and do these things that are pleasing in His sight: within, where He sees.

And what are those commandments? This, says he, is His commandment, That we should believe in the name of His Son Jesus Christ, and love one another.

 1 John 3:23 You see that this is the commandment: ye see that whoso does anything against this commandment, does the sin from which every one that is born of God is free. As He gave us commandment: that we love one another. And he that keeps His commandment

 1 John 3:24 — ye see that none other thing is bidden us than that we love one another— And he that keeps His commandment shall abide in Him, and He in him. And in this we know that He abides in us, by the Spirit which He has given us. Is it not manifest that this is what the Holy Ghost works in man, that there should be in him love and charity? Is it not manifest, as the Apostle Paul says, that the love of God is shed abroad in our hearts by the Holy Ghost which is given us? Romans 5:5 For [our apostle] was speaking of charity, and was saying that we ought in the sight of God to interrogate our own heart. But if our heart think not ill of us: i.e. if it confess that from the love of our brother is done in us whatever is done in any good work. And then besides, in speaking of the commandment, he says this: This is His commandment, That we should believe in the name of His Son Jesus Christ, and love one another, as He gave us commandment. And he that does His commandment abides in Him, and He in him. In this we know that He abides in us, by the Spirit which He has given us. If in truth you find that you have charity, you have the Spirit of God in order to understand: for a very necessary thing it is.

In the earliest times, the Holy Ghost fell upon them that believed: and they spoke with tongues, which they had not learned, as the Spirit gave them utterance. Acts 2:4 These were signs adapted to the time. For there behooved to be that betokening of the Holy Spirit in all tongues, to show that the Gospel of God was to run through all tongues over the whole earth. That thing was done for a betokening, and it passed away. In the laying on of hands now, that persons may receive the Holy Ghost, do we look that they should speak with tongues? Or when we laid the hand on these infants, did each one of you look to see whether they would speak with tongues, and, when he saw that they did not speak with tongues, was any of you so wrong-minded as to say, These have not received the Holy Ghost; for, had they received, they would speak with tongues as was the case in those times? If then the witness of the presence of the Holy Ghost be not now given through these miracles, by what is it given, by what does one get to know that he has received the Holy Ghost? Let him question his own heart. If he love his brother the Spirit of God dwells in him. Let him see, let him prove himself before the eyes of God, let him see whether there be in him the love of peace and unity, the love of the Church that is spread over the whole earth. Let him not rest only in his loving the brother whom he has before his eyes, for we have many brethren whom we do not see, and in the unity of the Spirit we are joined to them. What marvel that they are not with us? We are in one body, we have one Head, in heaven. Brethren, our two eyes do not see each other; as one may say, they do not know each other. But in the charity of the bodily frame do they not know each other? For, to show you that in the charity which knits them together they do know each other; when both eyes are open, the right may not rest on some object, on which the left shall not rest likewise. Direct the glance of the right eye without the other, if you can. Together they meet in one object, together they are directed to one object: their aim is one, their places diverse. If then all who with you love God have one aim with you, heed not that in the body you are separated in place; the eyesight of the heart you have alike fixed on the light of truth. Then if you would know that you have received the Spirit, question your heart: lest haply you have the sacrament, and have not the virtue of the sacrament. Question your heart. If love of your brethren be there, set your mind at rest. There cannot be love without the Spirit of God: since Paul cries, The love of God is shed abroad in your hearts by the Holy Spirit which is given unto us. Romans 5:5