Chapter 57 [XXXIII.]—Whence Comes the Will to Believe?

But it remains for us briefly to inquire, Whether the will by which we believe be itself the gift of God, or whether it arise from that free will which is naturally implanted in us? If we say that it is not the gift of God, we must then incur the fear of supposing that we have discovered some answer to the apostle’s reproachful appeal: “What hast thou that thou didst not receive? Now, if thou didst receive it, why dost thou glory, as if thou hadst not received it?”332    1 Cor. iv. 7.—even some such an answer as this: “See, we have the will to believe, which we did not receive. See in what we glory,—even in what we did not receive!” If, however, we were to say that this kind of will is nothing but the gift of God, we should then have to fear lest unbelieving and ungodly men might not unreasonably seem to have some fair excuse for their unbelief, in the fact that God has refused to give them this will. Now this that the apostle says, “It is God that worketh in you both to will and to do of His own good pleasure,”333    Phil. ii. 13. belongs already to that grace which faith secures, in order that good works may be within the reach of man,—even the good works which faith achieves through the love which is shed abroad in the heart by the Holy Ghost which is given to us. If we believe that we may attain this grace (and of course believe voluntarily), then the question arises whence we have this will?—if from nature, why it is not at everybody’s command, since the same God made all men? if from God’s gift, then again, why is not the gift open to all, since “He will have all men to be saved, and to come unto the knowledge of the truth?”334    1 Tim. ii. 4.

Chapter 58.—The Free Will of Man is an Intermediate Power.

Let us then, first of all, lay down this proposition, and see whether it satisfies the question before us: that free will, naturally assigned by the Creator to our rational soul, is such a neutral335    [“Media vis,” a “midway power,” as Dr. Bright translates it; i.e., it is indifferent in itself, and neither good nor bad, but may be used for either.—W.] power, as can either incline towards faith, or turn towards unbelief. Consequently a man cannot be said to have even that will with which he believes in God, without having received it; since this rises at the call of God out of the free will which he received naturally when he was created. God no doubt wishes all men to be saved336    1 Tim. ii. 4. and to come into the knowledge of the truth; but yet not so as to take away from them free will, for the good or the evil use of which they may be most righteously judged. This being the case, unbelievers indeed do contrary to the will of God when they do not believe His gospel; nevertheless they do not therefore overcome His will, but rob their own selves of the great, nay, the very greatest, good, and implicate themselves in penalties of punishment, destined to experience the power of Him in punishments whose mercy in His gifts they despised. Thus God’s will is for ever invincible; but it would be vanquished, unless it devised what to do with such as despised it, or if these despises could in any way escape from the retribution which He has appointed for such as they. Suppose a master, for example, who should say to his servants, I wish you to labour in my vineyard, and, after your work is done, to feast and take your rest but who, at the same time, should require any who refused to work to grind in the mill ever after. Whoever neglected such a command would evidently act contrary to the master’s will; but he would do more than that,—he would vanquish that will, if he also escaped the mill. This, however, cannot possibly happen under the government of God. Whence it is written, “God hath spoken once,”—that is, irrevocably,—although the passage may refer also to His one only Word.337    John i. 1. He then adds what it is which He had irrevocably uttered, saying: “Twice have I heard this, that power belongeth unto God. Also unto Thee, O Lord, doth mercy belong: because Thou wilt render to every man according to his work.”338    Ps. lxii. 11, 12. He therefore will be guilty unto condemnation under God’s power, who shall think too contemptuously of His mercy to believe in Him. But whosoever shall put his trust in Him, and yield himself up to Him, for the forgiveness of all his sins, for the cure of all his corruption, and for the kindling and illumination of his soul by His warmth and light, shall have good works by his grace; and by them339    Ex quibus. he shall be even in his body redeemed from the corruption of death, crowned, satisfied with blessings,—not temporal, but eternal,—above what we can ask or understand.

Chapter 59.—Mercy and Pity in the Judgment of God.

This is the order observed in the psalm, where it is said: “Bless the Lord, O my soul, and forget not all His recompenses; who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with loving-kindness and tender mercy; who satisfieth thy desire with good things.”340    Ps. ciii. 2–5. And lest by any chance these great blessings should be despaired of under the deformity of our old, that is, mortal condition, the Psalmist at once says, “Thy youth shall be renewed like the eagle’s;”341    Ps. ciii. 5. as much as to say, All that you have heard belongs to the new man and to the new covenant. Now let us consider together briefly these things, and with delight contemplate the praise of mercy, that is, of the grace of God. “Bless the Lord, O my soul,” he says, “and forget not all His recompenses.” Observe, he does not say blessings, but recompenses;342    Non tributiones, sed retributiones. because He recompenses evil with good. “Who forgiveth all thine iniquities:” this is done in the sacrament of baptism. “Who healeth all thy diseases:” this is effected by the believer in the present life, while the flesh so lusts against the spirit, and the spirit against the flesh, that we do not the things we would;343    Gal. v. 17. whilst also another law in our members wars against the law of our mind;344    Rom. vii. 23. whilst to will is present indeed to us but not how to perform that which is good.345    Rom. vii. 18. These are the diseases of a man’s old nature which, however, if we only advance with persevering purpose, are healed by the growth of the new nature day by day, by the faith which operates through love.346    Gal. v. 6. “Who redeemeth thy life from destruction;” this will take place at the resurrection of the dead in the last day. “Who crowneth thee with loving-kindness and tender mercy;” this shall be accomplished in the day of judgment; for when the righteous King shall sit upon His throne to render to every man according to his works, who shall then boast of having a pure heart? or who shall glory of being clean from sin? It was therefore necessary to mention God’s loving-kindness and tender mercy there, where one might expect debts to be demanded and deserts recompensed so strictly as to leave no room for mercy. He crowns, therefore, with loving-kindness and tender mercy; but even so according to works. For he shall be separated to the right hand, to whom, it is said, “I was an hungered, and ye gave me meat.”347    Matt. xxv. 35. There will, however, be also “judgment without mercy;” but it will be for him “that hath not showed mercy.”348    Jas. ii. 13. But “blessed are the merciful: for they shall obtain mercy”349    Matt. v. 7. of God. Then, as soon as those on the left hand shall have gone into eternal fire, the righteous, too, shall go into everlasting life,350    Matt. xxv. 46. because He says: “This is life eternal, that they may know Thee the only true God, and Jesus Christ whom Thou hast sent.”351    John xvii. 3. And with this knowledge, this vision, this contemplation, shall the desire of their soul be satisfied; for it shall be enough for it to have this and nothing else,—there being nothing more for it to desire, to aspire to, or to require. It was with a craving after this full joy that his heart glowed who said to the Lord Christ, “Show us the Father, and it sufficeth us;” and to whom the answer was returned, “He that hath seen me hath seen the Father.” 352    John xiv. 8, 9. Because He is Himself the eternal life, in order that men may know the one true God, Thee and whom Thou hast sent, Jesus Christ. If, however, he that has seen the Son has also seen the Father, then assuredly he who sees the Father and the Son sees also the Holy Spirit of the Father and the Son. So we do not take away free will, whilst our soul blesses the Lord and forgets not all His recompenses;353    Ps. ciii. 2. nor does it, in ignorance of God’s righteousness, wish to set up one of its own;354    Rom. x. 3. but it believes in Him who justifies the ungodly,355    Rom. iv. 5. and until it arrives at sight, it lives by faith,—even the faith which works by love.356    Gal. v. 6. And this love is shed abroad in our hearts, not by the sufficiency of our own will, nor by the letter of the law, but by the Holy Ghost who has been given to us.357    Rom. v. 5.

CAPUT XXXIII.

57. Voluntas credendi unde. Sed consequens est paululum quaerere, utrum voluntas illa qua credimus, etiam ipsa Dei donum sit, an ex illo naturaliter insito libero adhibeatur arbitrio. Si enim dixerimus eam non esse donum Dei, metuendum est ne existimemus invenisse nos aliquid, quod Apostolo increpanti et dicenti, Quid enim habes quod non accepisti? Si autem et accepisti, quid gloriaris quasi non acceperis (I Cor. IV, 7)? respondere possimus, 0238 Ecce habemus voluntatem credendi, quam non accepimus: ecce ubi gloriamur, quod non acceperimus. Si autem dixerimus, etiam hujusmodi voluntatem non esse nisi donum Dei, rursus metuendum est, ne infideles atque impii non immerito se veluti juste excusare videantur, ideo non credidisse, quod dare illis Deus istam noluit voluntatem. Nam illud quod dictum est, Deus est enim qui operatur in nobis et velle et operari, pro bona voluntate (Philipp. II, 13): jam gratiae est , quam fides impetrat, ut possint esse hominis opera bona, quae operatur fides per dilectionem, quae diffunditur in corde per Spiritum sanctum qui datus est nobis. Si credimus ut impetremus hanc gratiam, et utique voluntate credimus, de hac quaeritur unde sit nobis. Si natura, quare non omnibus, cum sit idem Deus omnium creator? Si dono Dei, etiam hoc quare non omnibus, cum omnes homines velit salvos fieri, et in agnitionem veritatis venire (I Tim. II, 4)?

58. Liberum arbitrium media vis. Prius igitur illud dicamus, et videamus utrum huic satisfaciat quaestioni, quod liberum arbitrium naturaliter attributum a Creatore animae rationali, illa media vis est, quae vel intendi ad fidem, vel inclinari ad infidelitatem potest: et ideo nec istam voluntatem qua credit Deo, dici potest homo habere quam non acceperit; quandoquidem vocante Deo surgit de libero arbitrio, quod naturaliter cum crearetur accepit. Vult autem Deus omnes homines salvos fieri, et in agnitionem veritatis venire; non sic tamen, ut eis adimat liberum arbitrium, quo vel bene vel male utentes justissime judicentur. Quod cum fit, infideles quidem contra voluntatem Dei faciunt, cum ejus Evangelio non credunt: nec ideo tamen eam vincunt, verum se ipsos fraudant magno et summo bono, malisque poenalibus implicant, experturi in suppliciis potestatem ejus, cujus in donis misericordiam contempserunt. Ita voluntas Dei semper invicta est: vinceretur autem, si non inveniret quid de contemptoribus faceret, aut ullo modo possent evadere quod de talibus ille constituit. Quid enim dicit, verbi gratia, Volo ut hi omnes servi mei operentur in vinea, et post laborem requiescentes epulentur, ita ut quisquis eorum hoc noluerit, in pistrino semper molat: videtur quidem quicumque contempserit, contra voluntatem Domini sui facere; sed tunc eam vincet, si et pistrinum contemnens effugerit: quod nullo modo fieri potest sub Dei potestate. Unde scriptum est, Semel locutus est Deus, hoc est, incommutabiliter: quanquam et de unico Verbo possit intelligi. Deinde subjungens quid incommutabiliter sit locutus: Duo haec, inquit, audivi, quoniam potestas Dei est, et tibi, Domine, misericordia, quia tu reddes unicuique secundum opera sua (Psal. LXI, 12, 13). Ille igitur reus erit ad 0239 damnationem sub potestate ejus, qui contempserit ad credendum misericordiam ejus. Quisquis autem crediderit, eique se a peccatis omnibus absolvendum, et ab omnibus vitiis sanandum, et calore ac lumine ejus accendendum illuminandumque commiserit ; habebit ex ejus gratia opera bona, ex quibus etiam secundum corpus a mortis corruptione redimatur, coronetur, bonisque satietur, non temporalibus, sed aeternis, supra quam petimus et intelligimus (Ephes. III, 20).

59. Hunc ordinem tenuit Psalmus, ubi dicitur: Benedic, anima mea, Dominum, et noli oblivisci omnes retributiones ejus: qui propitius fit omnibus iniquitatibus tuis, qui sanat omnes languores tuos, qui redimitde corruptione vitam tuam, qui coronat te in miseratione et misericordia, qui satiat in bonis desiderium tuum. Et ne forte haec tanta bona hujus vetustatis, hoc est, mortalitatis deformitas desperaret: Renovabitur, inquit, sicut aquilae juventus tua. Tanquam diceret: Haec quae audisti, ad novum hominem et ad Novum pertinent Testamentum. Recole mecum eadem ipsa paululum, obsecro te, et inspice delectabiliter laudem misericordiae, hoc est, gratiae Dei. Benedic, inquit, anima mea, Dominum, et noli oblivisci omnes retributiones ejus: non ait, Tributiones, , sed, retributiones ejus; quia retribuit bona pro malis. Qui propitius fit omnibus iniquitatibus tuis: hoc agitur in Baptismatis sacramento. Qui sanat omnes languores tuos: hoc agitur in hac vita fidelis hominis, dum caro concupiscit adversus spiritum, et spiritus adversus carnem, ut non quae volumus faciamus (Galat. V, 17); dum alia lex in membris repugnat legi mentis; dum velle adjacet, perficere autem bonum non (Rom. VII, 23, 18): qui languores vetustatis, si perseverante intentione proficimus, de die in diem crescente novitate sanantur, ex fide quae per dilectionem operatur. Qui redimit de corruptione vitam tuam: hoc fit in ultima resurrectione mortuorum. Qui coronat te in miseratione et misericordia (Psal. CII, 2-4): hoc fit in judicio, ubi cum rex justus sederit in throno redditurus unicuique secundum opera ejus, quis gloriabitur castum se habere cor? aut quis gloriabitur mundum se esse a peccato (Prov. XX, 8, 9, et Matth. XVI, 27)? Ideo illic necessarium fuit commemorare miserationem et misericordiam Domini, ubi jam exigi debita et reddi merita sic possent videri, ut nullus esset misericordiae locus. Coronat ergo in miseratione et misericordia, sed etiam sic secundum opera. Segregabitur enim ad dexteram, cui dicatur, Esurivi, et dedisti 0240mihi manducare (Matth. XXV, 35): quoniam judicium sine misericordia, sed illi qui non fecit misericordiam (Jacobi II, 13): Beati autem misericordes, quoniam ipsorum miserebitur Deus (Matth. V, 7). Jam vero cum sinistri ierint in ambustionem aeternam, justi autem in vitam aeternam (Id. XXV, 46): quia haec est, inquit, vita aeterna, ut cognoscant te unum verum Deum, et quem misisti Jesum Christum (Joan. XVII, 3); illa cognitione, illa visione, illa contemplatione satiabitur in bonis animae desiderium (Psal. CII, 5). Hoc enim solum ei sat est, ultra non habet quod appetat, quod inhiet, quod requirat. Nam desiderio hujus satietatis ardebat, qui Domino Christo ait: Ostende nobis Patrem, et sufficit nobis. Cui responsum est: Qui me vidit, vidit et Patrem (Joan. XIV, 8, 9). Quia ipsa est vita aeterna, ut cognoscant unum verum Deum te, et quem misisti Jesum Christum. Sed si ille qui vidit Filium, vidit et Patrem; profecto qui videt Patrem et Filium, videt et Spiritum sanctum Patris et Filii. Ita nec arbitrium liberum tollimus, et benedicit anima nostra Dominum, non obliviscens omnes retributiones ejus: nec ignorans Dei justitiam, suam vult constituere (Rom. X, 3); sed credit in eum qui justificat impium, et vivit ex fide, donec ad speciem perducatur; fide scilicet quae per dilectionem operatur. Quae dilectio diffunditur in cordibus nostris, nec per sufficientiam propriae voluntatis, nec per litteram legis, sed per Spiritum sanctum qui datus est nobis.