A. That is to say, our will which offered all it could, the toil which strove in action, and the humility which ever looked to the help of God.
C. So, then, if we have not done what He commanded, either God was willing to assist us, or He was not. If He was willing and did assist us, and yet we have not done what we wished, then He, and not we, has been overcome. But if He would not help, the man is not to be blamed who wished to do His will, but God, who was able to help, but would not.
A. Do you not see that your dilemma has landed you in a deep abyss of blasphemy? Whichever way you take it, God is either weak or malevolent, and He is not so much praised because He is the author of good and gives His help, as abused for not restraining evil. Blame Him, then, because He allows the existence of the devil, and has suffered, and still suffers, evil to be done in the world. This is what Marcion asks, and the whole pack of heretics who mutilate the Old Testament, and have mostly spun an argument something like this: Either God knew that man, placed in Paradise, would transgress His command, or He did not know. If He knew, man is not to blame, who could not avoid God's foreknowledge, but He Who created him such that he could not escape the knowledge of God. If He did not know, in stripping Him of foreknowledge you also take away His divinity. Upon the same showing God will be deserving of blame for choosing Saul, who was to prove one of the worst of kings. And the Saviour must be convicted either of ignorance, or of unrighteousness, inasmuch as He said in the Gospel, "Did I not choose you the twelve, and one of you is a devil?" Ask Him why He chose Judas, a traitor? Why He entrusted to him the bag when He knew that he was a thief? Shall I tell you the reason? God judges the present, not the future. He does not make use of His foreknowledge to condemn a man though He knows that he will hereafter displease Him; but such is His goodness and unspeakable mercy that He chooses a man who, He perceives, will meanwhile be good, and who, He knows, will turn out badly, thus giving him the opportunity of being converted and of repenting. This is the Apostle's meaning when he says, "Dost thou not know that the goodness of God leadeth thee to repentance? but after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God, Who will render to every man according to his works." For Adam did not sin because God knew that he would do so; but God inasmuch as He is God, foreknew what Adam would do of his own free choice. You may as well accuse God of falsehood because He said by the mouth of Jonah: "Yet three days, and Nineveh shall be overthrown." But God will reply by the mouth of Jeremiah, "At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to break down, and to destroy it; if that nation, concerning which I have spoken, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; if it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them." Jonah, on a certain occasion, was indignant because, at God's command, he had spoken falsely; but his sorrow was proved to be ill founded, since he would rather speak truth and have a countless multitude perish, than speak falsely and have them saved. His position was thus illustrated: "Thou grievest over the ivy (or gourd), for the which thou hast not laboured, neither madest it grow, which came up in a night, and perished in a night; and should not I have pity on Nineveh, that great city, wherein are more than six score thousand persons that cannot discern between their right hand and their left hand?" If there was so vast a number of children and simple folk, whom you will never be able to prove sinners, what shall we say of those inhabitants of both sexes who were at different periods of life? According to Philo, and the wisest of philosophers, Plato (so the "Timaeus" tells us), in passing from infancy to decrepit old age, we go through seven stages, which so gradually and so gently follow one another that we are quite insensible of the change.
C. The drift of your whole argument is this-what the Greeks call autecousion , and we free will, you admit in terms, but in effect destroy. For you make God the author of sin, in asserting that man can of himself do nothing, but that he must have the help of God to Whom is imputed all we do. But we say that, whether a man does good or evil, it is imputed to him on account of the faculty of free choice, inasmuch as he did what he chose, and not to Him Who once for all gave him free choice.
A. Your shuffling is to no purpose; you are caught in the snares of truth. For upon this showing, even if He does not Himself assist, according to you He will be the author of evil, because He might have prevented it and did not. It is an old maxim that if a man can deliver another from death and does not, he is a homicide.
C. I withdraw and yield the point; you have won; provided, however, that victory is the subverting of the truth by specious words, that is to say, not by truth, but by falsehood. For I might make answer to you in the Apostle's words, "Though I be rude in speech, yet not in knowledge." When you speak, your rhetorical tricks are too much for me, and I seem to agree with you; but when you stop speaking, it all goes out of my head, and I see quite clearly that your argument does not flow from the fountains of truth and Christian simplicity, but rests on the laboured subtleties of the philosophers.
A. Do you wish me, then, once more to resort to the evidence of Scripture? If so, what becomes of the boast of your disciples that no one can answer your arguments or solve the questions you raise?
C. I not only wish, but am eager that you should do so. Show me any place in Holy Scripture where we find that, the power of free choice being lost, a man does what of himself he either would not, or could not do.
8. A. We must use the words of Scripture not as you propose, but as truth and reason demand. Jacob says in his prayer, "If the Lord God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my God, and this stone, which I have set up for a token, shall be God's house; and of all that Thou shalt give me I will surely give the tenth unto Thee." He did not say, If thou preserve my free choice, and I gain by my toil food and raiment, and return to my father's house. He refers everything to the will of God, that he may be found worthy to receive that for which he prays. On Jacob's return from Mesopotamia an army of angels met him, who are called God's camp. He afterwards contended with an angel in the form of a man, and was strengthened by God; whereupon, instead of Jacob, the supplanter, he received the name, the most upright of God. For he would not have dared to return to his cruel brother unless he had been strengthened and secured by the Lord's, help. In the sequel we read, "The sun rose upon him after he passed over Phanuel," which is, being interpreted, the face of God. Hence Moses also says, "I have seen the Lord face to face, and my life is preserved," not by any natural quality-but by the condescension of God, Who had mercy. So then the Sun of Righteousness rises upon us when God makes His face to shine upon us and gives us strength. Joseph in Egypt was shut up in prison, and we next hear that the keeper of the prison, believing in his fidelity, committed everything to his hand. And the reason is given: "Because the Lord was with him: and whatsoever he did, the Lord made it to prosper." Wherefore, also, dreams were suggested to Pharaoh's attendants, and Pharaoh had one which none could interpret, that so Joseph might be released, and his father and brethren fed, and Egypt saved in the time of famine. Moreover, God said to Israel, in a vision of the night, "I am the God of thy fathers; fear not to go down into Egypt; for I will make of thee there a great nation, and I will go down with thee into Egypt; and I will also surely bring thee up again, and Joseph shall put his hand upon thine eyes." Where in this passage do we find the power of free choice? Is not the whole circumstance that he ventured to go to his son, and entrust himself to a nation that knew not the Lord, due to the help of the God of his fathers? The people was released from Egypt with a strong hand and an outstretched arm; not the hand of Moses and Aaron, but of Him who set the people free by signs and wonders, and at last smote the firstborn of Egypt, so that they who at first were persistent in keeping the people, eagerly urged them to depart. Solomon says, "Trust in the Lord with all thine heart, and lean not upon thine own understanding: in all thy ways acknowledge Him, and He shall direct thy paths." Understand what He says-that we must not trust in our wisdom, but in the Lord alone, by Whom the steps of a man are directed. Lastly, we are bidden to show Him our ways, and make them known, for they are not made straight by our own labour, but by His assistance and mercy. And so it is written, "Make my way right before Thy face," so that what is right to Thee may seem also right to me. Solomon says the same- "Commit thy works unto the Lord, and thy thoughts shall be established." Our thoughts are then established when we commit all we do to the Lord our helper, resting it, as it were, upon the firm and solid rock, and attribute everything to Him.
9. The Apostle Paul, rapidly recounting the benefits of God, ended with the words, "And who is sufficient for these things?" Wherefore, also, in another place he says, "Such confidence have we through Christ to Godward; not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is from God; Who also made us sufficient as ministers of a new covenant; not of the letter but of the spirit; for the letter killeth, but the spirit giveth life." Do we still dare to pride ourselves on free will, and to abuse the benefits of God to the dishonour of the giver? Whereas the same chosen vessel openly writes, "We have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves." Therefore, also, in another place, checking the impudence of the heretics, he says, "He that glorieth, let him glory in the Lord. For not he that commendeth himself is approved, but whom the Lord commendeth." And again, "In nothing was I behind the very chiefest Apostles, though I be nothing." Peter, disturbed by the greatness of the miracles he witnessed, said to the Lord, "Depart from me, for I am a sinful man." And the Lord said to His disciples, "I am the vine and ye are the branches: He that abideth in Me and I in him, the same beareth much fruit, for apart from Me ye can do nothing." Just as the vine branches and shoots immediately decay when they are severed from the parent stem, so all the strength of men fades and perishes, if it be bereft of the help of God. "No one," He says, "can come unto Me except the Father Who sent Me draw him." When He says, "No one can come unto Me," He shatters the pride of free will; because, even if a man will to go to Christ, except that be realized which follows-"unless My heavenly Father draw him"-desire is to no purpose, and effort is in vain. At the same time it is to be noted that he who is drawn does not run freely, but is led along either because he holds back and is sluggish, or because he is reluctant to go.
10. Now, how can a man who cannot by his own strength and labour come to Jesus, at the same time avoid all sins? and avoid them perpetually, and claim for himself a name which belongs to the might of God? For if He and I are both without sin, what difference is there between me and God? One more proof only I will adduce, that I may not weary you and my hearers. Sleep was removed from the eyes of Ahasuerus, whom the Seventy call Artaxerxes, that he might turn over the memoirs of his faithful ministers and come upon Mordecai, by whose evidence he was delivered from a conspiracy; and that thus Esther might be more acceptable, and the whole people of the Jews escape imminent death. There is no doubt that the mighty sovereign to whom belonged the whole East, from India to the North and to Ethiopia, after feasting sumptuously on delicacies gathered from every part of the world would have desired to sleep, and to take his rest, and to gratify his free choice of sleep, had not the Lord, the provider of all good things, hindered the course of nature, so that in defiance of nature the tyrant's cruelty might be overcome. If I were to attempt to produce all the instances in Holy Writ, I should be tedious. All that the saints say is a prayer to God; their whole prayer and supplication a strong wrestling for the pity of God, so that we, who by our own strength and zeal cannot be saved, may be preserved by His mercy. But when we are concerned with grace and mercy, free will is in part void; in part, I say, for so much as this depends upon it, that we wish and desire, and give assent to the course we choose. But it depends on God whether we have the power in His strength and with His help to perform what we desire, and to bring to effect our toil and effort.
11. C. I simply said that we find the help of God not in our several actions, but in the grace of creation and of the law, that free will might not be destroyed. But there are many of us who maintain that all we do is done with the help of God.
A. Whoever says that must leave your party. Either, then, say the same yourself and join our side, or, if you refuse, you will be just as much our enemy as those who do not hold our views.
C. I shall be on your side if you speak my sentiments, or rather you will be on mine if you do not contradict them. You admit health of body, and deny health of the soul, which is stronger than the body. For sin is to the soul what disease or a wound is to the body. If then you admit that a man may be healthy so far as he is flesh, why do you not say he may be healthy so far as he is spirit?
A. I will follow in the line you point out,
"and you to-day
Shall ne'er escape; where'r you call, I come."
C. I am ready to listen.
A. And I to speak to deaf ears. I will therefore reply to your argument. Made up of soul and body, we have the nature of both substances. As the body is said to be healthy if it is troubled with no weakness, so the soul is free from fault if it is unshaken and undisturbed. And yet, although the body may be healthy, sound, and active, with all the faculties in their full vigour, yet it suffers much from infirmities at more or less frequent intervals, and, however strong it may be, is sometimes distressed by various humours; so the soul, bearing the onset of thoughts and agitations, even though it escape shipwreck, does not sail without danger, and remembering its weakness, is always anxious about death, according as it is written, "What man is he that shall live and not see death?"-death, which threatens all mortal men, not through the decay of nature, but through the death of sin, according to the prophet's words, "The soul that sinneth, it shall die." Besides, we know that Enoch and Elias have not yet seen this death which is common to man and the brutes. Show me a body which is never sick, or which after sickness is ever safe and sound, and I will show you a soul which never sinned, and after acquiring virtues will never again sin. The thing is impossible, and all the more when we remember that vice borders on virtue, and that, if you deviate ever so little, you will either go astray or fall over a precipice. How small is the interval between obstinacy and perseverance, miserliness and frugality, liberality and extravagance, wisdom and craft, intrepidity and rashness, caution and timidity! some of which are classed as good, others as bad. And the same applies to bodies. If you take precautions against biliousness, the phlegm increases. If you dry up the humours too quickly, the blood becomes heated and vitiated with bile, and a sallow hue spreads over the countenance. Without question, however much we may exercise all the care of the physician, and regulate our diet, and be free from indigestion and whatever fosters disease, the causes of which are in some cases hidden from us and known to God alone, we shiver with cold, or burn with fever, or howl with colic, and implore the help of the true physician, our Saviour, and say with the Apostles, "Master, save us, we perish"
12. C. Granted that no one could avoid all sin in boyhood, youth, and early manhood; can you deny that very many righteous and holy men, after falling into vice, have heartily devoted themselves to the acquisition of virtue and through these have escaped sin?
A. This is what I told you at the beginning-that it rests with ourselves either to sin or not to sin, and to put the hand either to good or evil; and thus free will is preserved, but according to circumstances, time, and the state of human frailty; we maintain, however, that perpetual freedom from sin is reserved for God only, and for Him Who being the Word was made flesh without incurring the defects and the sins of the flesh. And, because I am able to avoid sin for a short time, you cannot logically infer that I am able to do so continually. Can I fast, watch, walk, sing, sit, sleep perpetually?
C. Why then in Holy Scripture are we stimulated to aim at perfect righteousness? For example: "Blessed are the pure in heart, for they shall see God," and "Blessed are the undefiled in the way, who walk in the law of the Lord." And God says to Abraham, "I am thy God, be thou pleasing in My sight, and be thou without spot, or blame, and I will make My covenant between Me and thee, and will multiply thee exceedingly." If that is impossible which Scripture testifies, it was useless to command it to be done.
A. You play upon Scripture until you wear a question threadbare, and remind me of the platform tricks of a conjurer who assumes a variety of characters, and is now Mars, next moment Venus; so that he who was at first all sternness and ferocity is dissolved into feminine softness. For the objection you now raise with an air of novelty-"Blessed are the pure in heart," "Blessed are the undefiled in the way," and "Be without spot," and so forth-is refuted when the Apostle replies, "We know in part, and we prophesy in part," and, "Now we see through a mirror darkly, but when that which is perfect is come, that which is in part shall be done away." And therefore we have but the shadow and likeness of the pure heart, which hereafter is destined to see God, and, free from spot or stain, to live with Abraham. However great the patriarch, prophet, or Apostle may be, it is said to them, in the words of our Lord and Saviour, "If ye being evil, know how to give good gifts unto your children, how much more shall your Father Which is in heaven give good things to them which ask Him?" Then again even Abraham, to whom it was said, "Be thou without spot and blame," in the consciousness of his frailty fell upon his face to the earth. And when God had spoken to Him, saying, "Thy wife Sarai shall no longer be called Sarai, but Sara shall her name be, and I will give thee a son by her, and I will bless him and he shall become a great nation, and kings of nations shall spring from him," the narrative at once proceeds to say, "Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?" And Abraham said unto God, "Oh, that Ishmael might live before thee!" And God said, "Nay, but Sarah thy wife shall bear thee a son, and thou shall call his name Isaac," and so on. He certainly had heard the words of God, "I am thy God, be thou pleasing in My sight, and without spot"; why then did he not believe what God promised, and why did he laugh in his heart, thinking that he escaped the notice of God, and not daring to laugh openly? Moreover he gives the reasons for his unbelief, and says, "How is it possible for a man that is an hundred years old to beget a son of a wife that is ninety years old?" "Oh, that Ishmael might live before thee," he says. "Ishmael whom thou once gavest me. I do not ask a hard thing, I am content with the blessing I have received." God convinced him by a mysterious reply. He said, "Yea." The meaning is, that shall come to pass which you think shall not be. Your wife Sara shall bear you a son, and before she conceives, before he is born, I will give the boy a name. For, from your error in secretly laughing, your son shall be called Isaac, that is laughter. But if you think that God is seen by those who are pure in heart in this world, why did Moses, who had previously said, "I have seen the Lord face to face, and my life is preserved," afterwards entreat that he might see him distinctly? And because he said that he had seen God, the Lord told him, "Thou canst not see My face. For man shall not see My face, and live." Wherefore also the Apostle calls Him the only invisible God, Who dwells in light unapproachable, and Whom no man hath seen, nor can see. And the Evangelist John in holy accents testifies, saying, "No man hath at any time seen God. The only begotten Son Who is in the bosom of the Father, He hath declared Him." He Who sees, also declares, not how great He is Who is seen, nor how much He knows Who declares; but as much as the capacity of mortals can receive.
13. And whereas you think he is blessed who is undefiled in the way, and walks in His law, you must interpret the former clause by the latter. From the many proofs I have adduced you have learnt that no one has been able to fulfil the law. And if the Apostle, in comparison with the grace of Christ, reckoned those things as filth which formerly, under the law, he counted gain, so that he might win Christ, how much more certain ought we to be that the reason why the grace of Christ and of the Gospel has been added is that, under the law, no one could be justified? Now if, under the law, no one is justified, how is he perfectly undefiled in the way who is still walking and hastening to reach the goal? Surely, he who is in the course, and who is advancing on the road, is inferior to him who has reached his journey's end. If, then, he is undefiled and perfect who is still walking in the way and advancing in the law, what more shall he have who has arrived at the end of life and of the law? Hence the Apostle, speaking of our Lord, says that, at the end of the world, when all virtues shall receive their consummation, He will present His holy Church to Himself without spot or wrinkle, and yet you think that Church perfect, while yet in the flesh, which is subject to death and decay. You deserve to be told, with the Corinthians, "Ye are already perfect, ye are already made rich: ye reign without us, and I would that ye did reign, that we might also reign with you"-since true and stainless perfection belongs to the inhabitants of heaven, and is reserved for that day when the bridegroom shall say to the bride, "Thou art all fair, my love; and there is no spot in thee." And in this sense we must understand the words: "That ye may be blameless and harmless, as children of God, without blemish"; for He did not say ye are, but may be. He is contemplating the future, not stating a case pertaining to the present; so that here is toil and effort, in that other world the rewards of labour and of virtue. Lastly, John writes: "Beloved, we are sons of God, and it is not yet made manifest what we shall be. We know that when He shall be manifested, we shall be like Him: for we shall see Him even as He is." Although, then, we are sons of God, yet likeness to God, and the true contemplation of God, is promised us then, when He shall appear in His majesty.
14. From this swelling pride springs the audacity in prayer which marks the directions in your letter to a certain widow as to how the saints ought to pray. "He," you say, "rightly lifts up his hands to God; he pours out supplications with a good conscience who can say, `Thou knowest, Lord, how holy, how innocent, how pure from all deceit, wrong, and robbery are the hands which I spread out unto Thee; how righteous, how spotless, and free from all falsehood are the lips with which I pour forth my prayers unto Thee, that Thou mayest pity me.'" Is this the prayer of a Christian, or of a proud Pharisee like him who says in the Gospel, "God, I thank Thee that I am not as other men are, robbers, unjust, adulterers, or even as this publican: I fast twice in the week, I give tithes of all that I possess." Yet he merely thanks God because, by His mercy, he is not as other men: he execrates sin, and does not claim his righteousness as his own. But you say, "Now Thou knowest how holy, how innocent, how pure from all deceit, wrong, and robbery are the hands which I spread out before Thee." He says that he fasts twice in the week, that he may afflict his vicious and wanton flesh, and he gives tithes of all his substance. For "the ransom of a man's life is his riches." You join the devil in boasting, "I will ascend above the stars, I will place my throne in heaven, and I will be like the Most High." David says, "My loins are filled with illusions"; and "My wounds stink and are corrupt because of my foolishness"; and "Enter not into judgment with Thy servant"; and "In Thy sight no man living shall be justified." You boast that you are holy, innocent, and pure, and spread out clean hands unto God. And you are not satisfied with glorying in all your works, unless you say that you are pure from all sins of speech; and you tell us how righteous, how spotless, how free from all falsehood your lips are. The Psalmist sings, "Every man is a liar"; and this is supported by apostolical authority: "That God may be true," says St. Paul, "and every man a liar"; and yet you have lips righteous, spotless, and free from all falsehood. Isaiah laments, saying, "Woe is me! for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips"; and afterwards one of the seraphim brings a hot coal, taken with the tongs, to purify the prophet's lips, for he was not, according to the tenor of your words, arrogant, but he confessed his own faults. Just as we read in the Psalms, "What shall be due unto thee, and what shall be done more unto thee in respect of a deceitful tongue? Sharp arrows of the mighty, with coals that make desolate." And after all this swelling with pride, and boastfulness in prayer, and confidence in your holiness, like one fool trying to persuade another, you finish with the words "These lips with which I pour out my supplication that Thou mayest have pity on me." If you are holy, if you are innocent, if you are cleansed from all defilement, if you have sinned neither in word nor deed-although James says, "He who offends not in word is a perfect man," and "No one can curb his tongue"-how is it that you sue for mercy? so that, forsooth, you bewail yourself, and pour out prayers because you are holy, pure, and innocent, a man of stainless lips, free from all falsehood, and endowed with a power like that of God. Christ prayed thus on the cross: "My God, my God, why hast Thou forsaken Me? Why art Thou so far from helping Me?" And,again, "Father, into Thy hands I commend My spirit," and "Father, forgive them, for they know not what they do." And this is He, who, returning thanks for us, had said, "I confess to Thee, O Father, Lord of heaven and earth."