CCLIX.
The very name, Free-will, was odious to all the Fathers. I, for my part, admit that God gave to mankind a free will, but the question is, whether this same freedom be in our power and strength, or no? We may very fitly call it a subverted, perverse, fickle, and wavering will, for it is only God that works in us, and we must suffer and be subject to his pleasure. Even as a potter out of his clay makes a pot or vessel, as he wills, so it is for our free will, to suffer and not to work. It stands not in our strength; for we are not able to do anything that is good in divine matters.
CCLX.
I have often been resolved to live uprightly, and to lead a true godly life, and to set everything aside that would hinder this, but it was far from being put in execution; even as it was with Peter, when he swore he would lay down his life for Christ.
I will not lie or dissemble before my God, but will freely confess, I am not able to effect that good which I intend, but await the happy hour when God shall be pleased to meet me with his grace.
The will of mankind is either presumptuous or despairing. No human creature can satisfy the law. For the law of God discourses with me, as it were, after this manner: Here is a great, a high, and a steep mountain, and thou must go over it; whereupon my flesh and free-will say, I will go over it; but my conscience says, Thou canst not go over it; then comes despair, and says, If I cannot, then I must forbear. In this sort does the law work in mankind either presumption or despair; yet the law must be preached and taught, for if we preach not the law, then people grow rude and confident, whereas if we preach it, we make them afraid.
CCLXI.
Saint Augustine writes, that free-will, without God’s grace and the Holy Ghost, can do nothing but sin; which sentence sorely troubles the school-divines. They say, Augustine spoke hyperbolice, and too much; for they understand that part of the Scripture to be spoken only of those people who lived before the deluge, which says: “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually,” etc.; whereas he speaks in a general way, which these poor school-divines do not see any more than what the Holy Ghost says, soon after the deluge, in almost the same words: “And the Lord said in his heart, I will not again curse the ground any more for man’s sake, for the imagination of man’s heart is evil from his youth.”
Hence, we conclude in general, that man, without the Holy Ghost and God’s grace, can do nothing but sin; he proceeds therein without intermission, and from one sin falls into another. Now, if man will not suffer wholesome doctrine, but condemns the all-saving Word, and resists the Holy Ghost, then through the effects and strength of his free-will he becomes God’s enemy; he blasphemes the Holy Ghost, and follows the lusts and desires of his own heart, as examples in all times clearly show.
But we must diligently weigh the words which the Holy Ghost speaks through Moses: “Every imagination of the thoughts of his heart is evil continually:” so that when a man is able to conceive with his thoughts, with his understanding and free-will, by highest diligence, is evil, and not once or twice, but evil continually; without the Holy Ghost, man’s reason, will, and understanding, are without the knowledge of God; and to be without the knowledge of God, is nothing else than to be ungodly, to walk in darkness, and to hold that for best which is direct worst.
I speak only of that which is good in divine things, and according to the holy Scripture; for we must make a difference between that which is temporal, and that which is spiritual, between politics and divinity; for God also allows of the government of the ungodly, and rewards their virtues, yet only so far as belongs to this temporal life; for man’s will and understanding conceive that to be good which is external and temporal—nay, take it to be, not only good, but the chief good.
But when we divines speak of free-will, we ask what man’s free-will is able to accomplish in divine and spiritual matters, not in outward and temporal affairs; and we conclude that man, without the Holy Ghost, is altogether wicked before God, although he were decked up and trimmed with all the virtues of the heathen, and had all their works.
For, indeed, there are fair and glorious examples in heathendom, of many virtues, where men were temperate, chaste, bountiful; loved their country, parents, wives, and children; were men of courage, and behaved themselves magnanimously and generously.
But the ideas of mankind concerning God, the true worship of God, and God’s will, are altogether stark blindness and darkness. For the light of human wisdom, reason, and understanding, which alone is given to man, comprehends only what is good and profitable outwardly. And although we see that the heathen philosophers now and then discoursed touching God and his wisdom very pertinently, so that some have made prophets of Socrates, of Xenophon, of Plato, etc., yet, because they knew not that God sent his Son Christ to save sinners, such fair, glorious, and wise-seeming speeches and disputations are nothing but mere blindness and ignorance.