CHAPTER V.08

XVII. They adduce also the testimony of the Apostle, who says, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;”728 whence they conclude, that there is something in the will and endeavour, which, though ineffectual of itself, is rendered successful by the assistance of the Divine mercy. But if they would soberly examine the subject there treated by Paul, they would not so inconsiderately pervert this passage. I know that they can allege the suffrages of Origen and Jerome in defence of their exposition; and in opposition to them, I could produce that of Augustine. But their opinions are of no importance to us if we can ascertain what was the meaning of Paul. He is there teaching, that salvation is provided for them alone, whom the Lord favours with his mercy; but that ruin and perdition await all those whom he has not chosen. He had shown, by the example of Pharaoh, the condition of the reprobate; and had confirmed the certainty of gratuitous election by the testimony of Moses: “I will have mercy on whom I will have mercy.” His conclusion is, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” If this be understood to imply that our will and endeavour are [pg 303] not sufficient, because they are not equal to so great a work, Paul has expressed himself with great impropriety. Away, therefore, with these sophisms: “It is not of him that willeth, nor of him that runneth;” therefore there is some willing and some running. For the meaning of Paul is more simple—It is neither our willing nor our running, which procures for us a way of salvation, but solely the mercy of God. For he expresses here the same sentiment as he does to Titus, when he says, “that the kindness and love of God towards man appeared, not by works of righteousness which we have done, but according to his mercy.”729 The very persons, who argue that Paul, in denying that it is of him that willeth or of him that runneth, implies that there is some willing and some running, would not allow me to use the same mode of reasoning, that we have done some good works, because Paul denies that we have obtained the favour of God by any works which we have done. But if they perceive a flaw in this argumentation, let them open their eyes, and they will perceive a similar fallacy in their own. For the argument on which Augustine rests the dispute is unanswerable: “If it be said, that it is not of him that willeth, nor of him that runneth, merely because neither our willing nor our running is sufficient, it may, on the contrary, be retorted, that it is not of the mercy of God, because that does not act alone.”730 The latter position being absurd, Augustine justly concludes the meaning of this passage to be, that there is no good will in man, unless it be prepared by the Lord; not but that we ought to will and to run, but because God works in us both the one and the other. With similar want of judgment, some pervert this declaration of Paul, “We are labourers together with God;”731 which, without doubt, is restricted solely to ministers, who are denominated “workers with him,” not that they contribute any thing of themselves, but because God makes use of their agency, after he has qualified them and furnished them with the necessary talents.

XVIII. They produce a passage from Ecclesiasticus, which is well known to be a book of doubtful authority. But though we should not reject it, which, nevertheless, if we chose, we might justly do, what testimony does it afford in support of free will? The writer says, that man, as soon as he was created, was left in the power of his own will; that precepts were given to him, which if he kept, he should also be kept by them; that he had life and death, good and evil, set before him; and that whatever he desired, would be given him.732 Let it be granted, that man at his creation was endowed with a power of choosing life or death. What if we reply, that he [pg 304] has lost it? I certainly do not intend to contradict Solomon, who asserts that “God hath made man upright; but they have sought out many inventions.”733 But man, by his degeneracy, having shipwrecked both himself and all his excellences, whatever is attributed to his primitive state, it does not immediately follow that it belongs to his vitiated and degenerated nature. Therefore I reply, not only to them, but also to Ecclesiasticus himself, whoever he be: If you design to teach man to seek within himself a power to attain salvation, your authority is not so great in our estimation as to obtain even the smallest degree of credit, in opposition to the undoubted word of God. But if you only aim to repress the malignity of the flesh, which vainly attempts to vindicate itself by transferring its crimes to God, and you therefore reply, that man was originally endued with rectitude, from which it is evident that he was the cause of his own ruin, I readily assent to it; provided we also agree in this, that through his own guilt he is now despoiled of those ornaments with which God invested him at the beginning; and so unite in confessing, that in his present situation he needs not an advocate, but a physician.

XIX. But there is nothing which our adversaries have more frequently in their mouths, than the parable of Christ concerning the traveller, who was left by robbers in the road half dead.734 I know it is the common opinion of almost all writers, that the calamity of the human race is represented under the type of this traveller. Hence they argue, that man is not so mutilated by the violence of sin and the devil, but that he still retains some relics of his former excellences, since he is said to have been left only half dead; for what becomes of the remaining portion of life, unless there remain some rectitude both of reason and will? In the first place, what could they say, if I refused to admit their allegory? For there is no doubt but that this interpretation, invented by the fathers, is foreign to the genuine sense of our Lord's discourse. Allegories ought to be extended no further than they are supported by the authority of Scripture; for they are far from affording of themselves a sufficient foundation for any doctrines. Nor is there any want of arguments by which, if I chose, I could completely confute this erroneous notion; for the word of God does not leave man in the possession of a proportion of life, but teaches, that as far as respects happiness of life, he is wholly dead. Paul, when speaking of our redemption, says, not that we were recovered when half dead, but that “even when we were dead, we were raised up.” He calls not on the half dead, but on those who are in the grave, sleeping the [pg 305] sleep of death, to receive the illumination of Christ.735 And the Lord himself speaks in a similar manner, when he says, that “the hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.”736 With what face can they oppose a slight allusion against so many positive expressions? Yet let this allegory even be admitted as a clear testimony; what will it enable them to extort from us? Man, they will say, is but half dead; therefore he has some faculty remaining entire. I grant that he has a mind capable of understanding, though it attains not to heavenly and spiritual wisdom; he has some idea of virtue; he has some sense of the Deity, though he acquires not the true knowledge of God. But what is to be concluded from all this? It certainly does not disprove the assertion of Augustine, which has received the general approbation even of the schools, that man, since his fall, has been deprived of the gifts of grace on which salvation depends; but that the natural ones are corrupted and polluted. Let us hold this, then, as an undoubted truth, which no opposition can ever shake—that the mind of man is so completely alienated from the righteousness of God, that it conceives, desires, and undertakes every thing that is impious, perverse, base, impure, and flagitious; that his heart is so thoroughly infected by the poison of sin, that it cannot produce any thing but what is corrupt; and that if at any time men do any thing apparently good, yet the mind always remains involved in hypocrisy and fallacious obliquity, and the heart enslaved by its inward perverseness.