DISCUSSION.

SECOND PART.

Sect. 76.—THE Diatribe, having thus first cited numberless passages of Scripture, as it were a most formidable army in support of "Free-will," in order that it might inspire courage into the confessors and martyrs, the men saints and women saints on the side of "Free-will," and strike terror into all the fearful and trembling deniers of, and transgressors against "Free-will," imagines to itself a poor contemptible handful only standing up to oppose "Free-will:" and therefore it brings forward no more than two Scriptures, which seem to be more prominent than the rest, to stand up on their side: intent only upon slaughter, and that, to be executed without much trouble. The one of these passages is from Exod. ix. 13, "The Lord hardened the heart of Pharaoh:" the other is from Malachi i. 2-3, "Jacob have I loved, but Esau have I hated." Paul has explained at large both these passages in the Romans ix. 11-17. But, according to the judgment of the Diatribe, what a detestable and useless discussion has he made of it! So that, did not the Holy Spirit know a little something of rhetoric, there would be some danger, lest, being broken at the outset by such an artfully managed show of contempt, he should despair of his cause, and openly yield to "Free-will" before the sound of the trumpet for the battle. But, however, I, as a recruit taken into the rear of those two passages, will display the forces on our side. Although, where the state of the battle is such, that one can put to flight ten thousand, there is no need of forces. If therefore, one passage shall defeat "Free-will," its numberless forces will profit it nothing.

Sect. 77.—IN this part of the discussion, then, the Diatribe has found out a new way of eluding the most clear passages: that is, it will have that there is, in the most simple and clear passages, a trope. And as, before, when speaking in defence of "Free-will," it eluded all the imperative and conditional sentences of the law by means of conclusions tacked, and similitudes added to them; so now, where it designs to speak against us, it twists all the words of the divine promise and declaration just which way it pleases, by means of a trope which it has invented; thus, being everywhere an incomprehensible Proteus! Nay, it demands with a haughty brow, that this permission should be granted it, saying, that we ourselves, when pressed closely, are accustomed to get off by means of invented tropes: as in these instances:—"On which thou wilt, stretch forth thine hand:" (Ex. viii. 5,) that is, grace shall extend thine hand on which it will. "Make you a new heart:" (Ezek. xviii. 31,) that is, grace shall make you a new heart: and the like. It seems, therefore, an indignity offered, that Luther should be allowed to give forth an interpretation so forced and twisted, and that it should not be far more allowable to follow the interpretations of the most approved doctors.

You see then, that here, the contention is not for the text itself, no, nor for conclusions and similitudes, but for tropes and interpretations. When then shall we ever have any plain and pure text, without tropes and conclusions, either for or against "Free-will?" Has the Scriptures no such texts anywhere? And shall the cause of "Freewill" remain for ever in doubt, like a reed shaken with the wind, as being that which can be supported by no certain text, but which stands upon conclusions and tropes only, introduced by men mutually disagreeing with each other?

But let our sentiment rather be this:—that neither conclusion nor trope is to be admitted into the Scriptures, unless the evident strife of the particulars, or the absurdity of any particular as militating against an article of faith, require it: but, that the simple, pure, and natural meaning of the words is to be adhered to, which is according to the rules of grammar, and to that common use of speech which God has given unto men. For if every one be allowed, according to his own lust, to invent conclusions and tropes in the Scriptures, what will the whole Scripture together be, but a reed shaken with the wind, or a kind of Vertumnus? Then, in truth, nothing could, to a certainty, be determined on or proved concerning any one article of faith, which you might not subject to cavillation by means of some trope. But every trope ought to be avoided as the most deadly poison, which is not absolutely required by the Scriptures itself.

See what happened to that trope-inventor, Origen, in expounding the Scriptures. What just occasion did he give the calumniator Porphery, to say, 'those who favour Origen, can be no great friends to Hieronymus.' What happened to the Arians by means of that trope, according to which, they made Christ God nominally? What happened in our own times to those new prophets concerning the words of Christ, "This is my body?" One invented a trope in the word "this," another in the word "is," another in the word "body." I have therefore observed this:—that all heresies and errors in the Scriptures, have not arisen from the simplicity of the words, as is the general report throughout the world, but from men not attending to the simplicity of the words, and hatching tropes and conclusions out of their own brain.

For example. "On which soever thou wilt, stretch forth thine hand." I, as far as I can remember, never put upon these words so violent an interpretation, as to say, 'grace shall extend thine hand on which soever it will:' "Make yourselves a new heart," 'that is, grace shall make you a new heart, and the like;' although the Diatribe traduces me thus in a public work, from being so carried away with, and illuded by its own tropes and conclusions, that it knows not what it says about any thing. But I said this:—that by the words, 'stretch forth thine hand,' simply taken as they are, without tropes or conclusions, nothing else is signified than what is required of us in the stretching forth of our hand, and what we ought to do; according to the nature of an imperative expression, with grammarians, and in the common use of speech.

But the Diatribe, not attending to this simplicity of the word, but with violence adducing conclusions and tropes, interprets the words thus:—"Stretch forth thine hand;" that is, thou art able by thine own power to stretch forth thine hand. "Make you a new heart," that is, ye are able to make a new heart. 'Believe in Christ,' that is, ye are able to believe in Christ. So that, with it, what is spoken imperatively, and what is spoken indicatively, is the same thing; or else, it is prepared to aver, that the Scripture is ridiculous and to no purpose. And these interpretations, which no grammarian will bear, must not be called, in Theologians, violent or invented, but the productions of the most approved doctors received by so many ages.

But it is easy for the Diatribe to admit and follow tropes in this part of the discussion, seeing that, it cares not at all whether what is said be certain or uncertain. Nay, it aims at making all things uncertain; for its design is, that the doctrines concerning "Free-will" should be left alone, rather than searched into. Therefore, it is enough for it, to be enabled in any way to avoid those passages by which it finds itself closely pressed.

But as for me, who am maintaining a serious cause, and who am inquiring what is, to the greatest certainty, the truth, for the establishing of consciences, I must act very differently. For me, I say, it is not enough that you say there may be a trope here: but I must inquire, whether there ought to be, or can be a trope there. For if you cannot prove that there must, of necessity, be a trope in that passage, you will effect nothing at all. There stands there this word of God—"I will harden the heart of Pharaoh." (Ex. iv. 21, Rom. ix. 17-18.) If you say that it can be understood or ought to be understood thus:—I will permit it to be hardened: I hear you say, indeed, that it may be so understood. And I hear this trope used by every one, 'I destroyed you, because I did not correct you immediately when you began to do wrong.' But here, there is no place for that interpretation. We are not here inquiring, whether that trope be in use; we are not inquiring whether any one can use it in that passage of Paul: but this is the point of inquiry—whether or not it be sure and safe to use this passage plainly as it stands, and whether Paul would have it so used. We are not inquiring into the use of an indifferent reader of this passage, but into the use of the author Paul himself.

What will you do with a conscience inquiring thus?—Behold God, as the Author, saith, "I will harden the heart of Pharaoh:" the meaning of the word "harden" is plain and well known. But a man, who reads this passage, tells me, that in this place, 'to harden,' signifies 'to give an occasion of becoming hardened,' because, the sinner is not immediately corrected. But by what authority does he this? With what design, by what necessity, is the natural signification of this passage thus twisted? And suppose the reader and interpreter should be in error, how shall it be proved that such a turn ought to be given to this passage? It is dangerous, nay, impious, thus to twist the Word of God, without necessity and without authority. Would you then comfort a poor soul thus labouring, in this way?—Origen thought so and so. Cease to search into such things, because they are curious and superfluous. But he would answer you, this admonition should have been given to Moses or Paul before they wrote, and so also to God Himself, for it is they who vex us with these curious and superfluous Scriptures.

Sect. 78.—THIS miserable scape-gap of tropes, therefore, profits the Diatribe nothing. But this Proteus of ours must here be held fast, and compelled to satisfy us fully concerning the trope in this passage; and that, by Scriptures the most clear, or by miracles the most evident. For as to its mere opinion, even though supported by the laboured industry of all ages, we give no credit to that whatever. But we urge on and press it home, that there can be here no trope whatever, but that the Word of God is to be understood according to the plain meaning of the words. For it is not given unto us (as the Diatribe persuades itself to turn the words of God backwards and forwards according to our own lust: if that were the case, what is there in the whole Scripture, that might not be resolved into the philosophy of Anaxagoras—'that any thing might be made from any thing?' And thus I will say, "God created the heavens and the earth:" that is, He stationed them, but did not make them out of nothing. Or, "He created the heavens and the earth;" that is, the angels and the devils; or the just and the wicked. Who, I ask, if this were the case, might not become a theologian at the first opening of a book?

Let this, therefore, be a fixed and settled point:—that since the Diatribe cannot prove, that there is a trope in these our passages which it utterly destroys, it is compelled to cede to us, that the words are to be understood according to their plain meaning; even though it should prove, that the same trope is contained in all the other passages of Scripture, and used in common by every one. And by the gaining of this one point, all our arguments are at the same time defended, which the Diatribe designed to refute; and thus, its refutation is found to effect nothing, to do nothing, and to be nothing.

Whenever, therefore, this passage of Moses, "I will harden the heart of Pharaoh," is interpreted thus:—My long-suffering, by which I bear with the sinner, leads, indeed, others unto repentance, but it shall render Pharaoh more hardened in iniquity:—it is a pretty interpretation, but it is not proved that it ought to be so interpreted. But I am not content with what is said, I must have the proof.

And that also of Paul, "He hath mercy on whom He will have mercy, and whom He will He hardeneth, "(Rom. ix. 18,) is plausibly interpreted thus:—that is, God hardens when He does not immediately punish the sinner; and he has mercy when He immediately invites to repentance by afflictions.—But how is this interpretation proved?

And also that of Isaiah lxiii. 17, "Why hast Thou made us to err from Thy ways and hardened our heart from Thy fear?" Be it so, that Jerome interprets it thus from Origen:—He is said to 'make to err' who does not immediately recall from error. But who shall certify us that Jerome and Origen interpret rightly? It is, therefore, a settled determination with me, not to argue upon the authority of any teacher whatever, but upon that of the Scripture alone. What Origens and Jeromes does the Diatribe, then, forgetting its own determination, set before us! especially when, among all the ecclesiastical writers, there are scarcely any who have handled the Holy Scriptures less to the purpose, and more absurdly, than Origen and Jerome.

In a word: this liberty of interpretation, by a new and unheard-of kind of grammar, goes to confound all things. So that, when God saith, "I will harden the heart of Pharaoh," you are to change the persons and understand it thus:—Pharaoh hardens himself by My long-suffering. God hardeneth our hearts;—that is, we harden ourselves by God's deferring the punishment. Thou, O Lord, has made us to err;—that is, we have made ourselves to err by Thy not punishing us. So also, God's having mercy, no longer signifies His giving grace, or showing mercy, or forgiving sin, or justifying, or delivering from evil, but, on the contrary, signifies bringing on evil and punishing.

In fact, by these tropes matters will come to this:—you may say, that God had mercy upon the children of Israel when He sent them into Assyria and to Babylon; because, He there punished the sinners, and there invited them, by afflictions, to repentance: and that, on the other hand, when He delivered them and brought them back, He had not then mercy upon them, but hardened them; that is, by His long-suffering and mercy He gave them an occasion of becoming hardened. And also, God's sending the Saviour Christ into the world, will not be said to be the mercy, but the hardening of God; because, by this mercy, He gave men an occasion of hardening themselves. On the other hand, His destroying Jerusalem, and scattering the Jews even unto this day, is His having mercy on them; because, He punishes the sinners and invites them to repentance. Moreover, His carrying the saints away into heaven at the day of judgment, will not be in mercy, but in hardening; because, by His long-suffering, He will give them an occasion of abusing it. But His thrusting the wicked down to hell, will be His mercy; because, He punishes the sinners.—Who, I pray you, ever heard of such examples of the mercy and wrath of God as these?

And be it so, that good men are made better both by the long-suffering and by the severity of God; yet, when we are speaking of the good and the bad promiscuously, these tropes, by an utter perversion of the common manner of speaking, will make, out of the mercy of God His wrath, and His wrath out of His mercy; seeing that, they call it the wrath of God when He does good, and His mercy when He afflicts.

Moreover, if God be said then to harden, when He does good and endures with long-suffering, and then to have mercy when He afflicts and punishes, why is He more particularly said to harden Pharaoh than to harden the children of Israel, or than the whole world? Did He not do good to the children of Israel? Does He not do good to the whole world? Does He not bear with the wicked? Does He not rain upon the evil and upon the good? Why is He rather said to have mercy upon the children of Israel than upon Pharaoh? Did He not afflict the children of Israel in Egypt, and in the desert?—And be it so, that some abuse, and some rightly use, the goodness and the wrath of God; yet, according to your definition, to harden, is the same as, to indulge the wicked by long-suffering and goodness; and to have mercy, is, not to indulge, but to visit and punish. Therefore, with reference to God, He, by His continual goodness, does nothing but harden; and by His perpetual punishment, does nothing but shew mercy.

Sect. 79.—BUT this is the most excellent statement of all—'that God is said to harden, when He indulges sinners by long-suffering; but to have mercy upon them, when He visits and afflicts, and thus, by severity, invites to repentance.'—

What, I ask, did God leave undone in afflicting, punishing, and calling Pharaoh to repentance? Are there not, in His dealings with him, ten plagues recorded? If, therefore, your definition stand good, that shewing mercy, is punishing and calling the sinner immediately, God certainly had mercy upon Pharaoh! Why then does not God say, I will have mercy upon Pharaoh? Whereas He saith, "I will harden the heart of Pharaoh." For, in the very act of having mercy upon him, that is, (as you say) afflicting and punishing him, He saith, "I will harden" him; that is, as you say, I will bear with him and do him good. What can be heard of more enormous! Where are now your tropes? Where are your Origens? Where are your Jeromes? Where are all your most approved doctors whom one poor creature, Luther, daringly contradicts?—But at this rate the flesh must unawares impel the man to talk, who trifles with the words of God, and believes not their solemn importance!

The text of Moses itself, therefore, incontrovertibly proves, that here, these tropes are mere inventions and things of nought, and that by those words, "I will harden the heart of Pharaoh," something else is signified far different from, and of greater importance than, doing good, or affliction and punishment; because, we cannot deny, that both were tried upon Pharaoh with the greatest care and concern. For what wrath and punishment could be more instant, than his being stricken by so many wonders and with so many plagues, that, as Moses himself testifies, the like had never been? Nay, even Pharaoh himself, repenting, was moved by them more than once; but he was not effectually moved, nor did he persevere. And what long-suffering or goodness of God could be greater, than His taking away the plagues so easily, hardening his sin so often, so often bringing back the good, and so often taking away the evil? Yet neither is of any avail, He still saith, "I will harden the heart of Pharaoh!" You see, therefore, that even if your hardening and mercy, that is, your glosses and tropes, be granted to the greatest extent, as supported by use and by example, and as seen in the case of Pharaoh, there is yet a hardening that still remains; and that the hardening of which Moses speaks must, of necessity, be one, and that of which you dream, another.

Sect. 80.—BUT since I have to fight with fiction-framers and ghosts, let me turn to ghost-raising also. Let me suppose (which is an impossibility) that the trope of which the Diatribe dreams avails in this passage; in order that I may see, which way the Diatribe will elude the being compelled to declare, that all things take place according to the will of God alone, and from necessity in us; and how it will clear God from being Himself the author and cause of our becoming hardened.—For if it be true that God is then said to "harden" when He bears with long-suffering, and does not immediately punish, these two positions still stand firm.

First, that man, nevertheless, of necessity serves sin. For when it is granted that "Free-will" cannot will any thing good, (which kind of Free-will the Diatribe undertook to prove) then, by the goodness of a long-suffering God, it becomes nothing better, but of necessity worse.—Wherefore, it still remains that all that we do, is done from necessity.

And next, that God appears to be just as cruel in this bearing with us by His long-suffering, as He does by being preached, as willing to harden, by that will inscrutable. For when He sees that, "Free-will" cannot will good, but becomes worse by His enduring with long-suffering; by this very long-suffering He appears to be most cruel, and to delight in our miseries; seeing that, He could remedy them if He willed, and might not thus endure with long-suffering if He willed, nay, that He could not thus endure unless He willed; for who can compel Him against His will? That will, therefore, without which nothing is done, being admitted, and it being admitted also, that "Free-will" cannot will any thing good, all is advanced in vain that is advanced, either in excusation of God, or in accusation of "Free-will." For the language of "Free-will" is ever this:—I cannot, and God will not. What can I do! If He have mercy upon me by affliction, I shall be nothing benefited, but must of necessity become worse, unless He give me His Spirit. But this He gives me not, though He might give it me if He willed. It is certain, therefore, that He wills, not to give.

Sect. 81.—NOR do the similitudes adduced make any thing to the purpose, where it is said by the Diatribe—"As under the same sun, mud is hardened and wax melted; as by the same shower, the cultivated earth brings forth fruit, and the uncultivated earth thorns; so, by the same long-suffering of God, some are hardened and some converted."—

For, we are not now dividing "Free-will" into two different natures, and making the one like mud, the other like wax; the one like cultivated earth, the other like uncultivated earth; but we are speaking concerning that one "Free-will" equally impotent in all men; which, as it cannot will good, is nothing but mud, nothing but uncultivated earth. Nor does Paul say that God, as the potter, makes one vessel unto honour, and another unto dishonour, out of different kinds of clay, but He saith, "Out of the same lump, &c." (Rom. ix. 21.) Therefore, as mud always becomes harder, and uncultivated earth always becomes more thorny; even so "Free-will," always becomes worse, both under the hardening sun of long-suffering, and under the softening shower of rain.

If, therefore, "Free-will" be of one and the same nature and impotency in all men, no reason can be given why it should attain unto grace in one, and not in another; if nothing else be preached to all, but the goodness of a long-suffering and the punishment of a mercy-shewing God. For it is a granted position, that "Free-will" in all, is alike defined to be, 'that which cannot will good.' And indeed, if it were not so, God could not elect any one, nor would there be any place left for Election; but for "Free-will" only, as choosing or refusing the long-suffering and anger of God. And if God be thus robbed of His power and wisdom to elect, what will there be remaining but that idol Fortune, under the name of which, all things take place at random! Nay, we shall at length come to this: that men may be saved and damned without God's knowing anything at all about it; as not having determined by certain election who should be saved and who should be damned; but having set before all men in general His hardening goodness and long-suffering, and His mercy shewing correction and punishment, and left them to choose for themselves whether they would be saved or damned; while He, in the mean time, should be gone, as Homer says, to an Ethiopian feast!

It is just such a God as this that Aristotle paints out to us; that is, who sleeps Himself, and leaves every one to use or abuse His long-suffering and punishment just as He will. Nor can reason, of herself, form any other judgment than the Diatribe here does. For as she herself snores over, and looks with contempt upon, divine things; she thinks concerning God, that He sleeps and snores over them too; not exercising His wisdom, will, and presence, in choosing, separating, and inspiring, but leaving the troublesome and irksome business of accepting or refusing His long-suffering and His anger, entirely to men. This is what we come to, when we attempt, by human reason, to limit and make excuses for God, not revering the secrets of His Majesty, but curiously prying into them—being lost in the glory of them, instead of making one excuse for God, we pour forth a thousand blasphemies! And forgetting ourselves, we prate like madmen, both against God and against ourselves; when we are all the while supposing, that we are, with a great deal of wisdom, speaking both for God and for ourselves.

Here then you see, what that trope and gloss of the Diatribe, will make of God. And moreover, how excellently consistent the Diatribe is with itself; which before, by its one definition, made "Free-will" one and the same in all men: and now, in the course of its argumentation, forgetting its own definition, makes one "Free-will" to be cultivated and the other uncultivated, according to the difference of works, of manners, and of men: thus making two different "Free-wills"; the one, that which cannot do good, the other, that which can do good, and that by its own powers before grace: whereas, its former definition declared, that it could not, by those its own powers, will any thing good whatever. Hence, therefore, it comes to pass, that while we do not ascribe unto the will of God only, the will and power of hardening, shewing mercy, and doing all things; we ascribe unto "Freewill" itself the power of doing all things without grace; which, nevertheless, we declared to be unable to do any good whatever without grace.

The similitudes, therefore, of the sun and of the shower, make nothing at all to the purpose. The Christian would use those similitudes more rightly, if he were to make the sun and the shower to represent the Gospel, as Psalm xix. does, and as does also Hebrews vi. 7; and were to make the cultivated earth to represent the elect, and the uncultivated the reprobate; for the former are, by the word, edified and made better, while the latter are offended and made worse. Or, if this distinction be not made, then, as to "Free-will" itself, that, is in all men uncultivated earth and the kingdom of Satan.

Sect. 82.—BUT let us now inquire into the reason why this trope was invented in this passage.—"It appears absurd (says the Diatribe) that God, who is not only just but also good, should be said to have hardened the heart of a man, in order that, by his iniquity, He might shew forth His own power. The same also occurred to Origen; who confesses, that the occasion of becoming hardened was given of God, but throws all the fault upon Pharaoh. He has, moreover, made a remark upon that which the Lord saith, "For this very purpose have I raised thee up." He does not say, (he observes) For this very purpose have I made thee: otherwise, Pharaoh could not have been wicked, if God had made him such an one as he was, for God beheld all His works, and they were "very good"—thus the Diatribe.

It appears then, that one of the principal causes why the words of Moses and of Paul are not received, is their absurdity. But against what article of faith does that absurdity militate? Or, who is offended at it? It is human Reason that is offended; who, being blind, deaf, impious, and sacrilegious in all the words and works of God, is, in the case of this passage, introduced as a judge of the words and works of God. According to the same argument of absurdity, you will deny all the Articles of Faith: because, it is of all things the most absurd, and as Paul saith, foolishness to the Gentiles, and a stumbling-block to the Jews, that God should be man, the son of a virgin, crucified, and sitting at the right hand of His Father: it is, I say, absurd to believe such things. Therefore, let us invent some tropes with the Arians, and say, that Christ is not truly God. Let us invent some tropes with the Manichees, and say, that He is not truly man, but a phantom introduced by means of a virgin; or a reflection conveyed by glass, which fell, and was crucified. And in this way, we shall handle the Scriptures to excellent purpose indeed!

After all, then, the tropes amount to nothing; nor is the absurdity avoided. For it still remains absurd, (according to the judgment of reason,) that that God, who is just and good, should exact of "Free-will" impossibilities and that, when "Freewill" cannot will good and of necessity serves sin, that sin should yet be laid to its charge and that, moreover, when He does not give the Spirit, He should, nevertheless, act so severely and unmercifully, as to harden, or permit to become hardened: these things, Reason will still say, are not becoming a God good and merciful. Thus, they too far exceed her capacity; nor can she so bring herself into subjection as to believe, and judge, that the God who does such things, is good; but setting aside faith, she wants, to feel out, and see, and comprehend how He can be good, and not cruel. But she will comprehend that, when this shall be said of God:—He hardens no one, He damns no one; but He has mercy upon all, He saves all; and He has so utterly destroyed hell, that no future punishment need be dreaded. It is thus that Reason blusters and contends, in attempting to clear God, and to defend Him as just and good.

But faith and the Spirit judge otherwise; who believe, that God would be good, even though he should destroy all men. And to what profit is it, to weary ourselves with all these reasonings, in order that we might throw the fault of hardening upon "Free-will"! Let all the "Free-will" in the world, do all it can with all its powers, and yet, it never will give one proof, either that it can avoid being hardened where God gives not His Spirit, or merit mercy where it is left to its own powers. And what does it signify whether it be hardened, or deserve being hardened, if the hardening be of necessity, as long as it remains in that impotency, in which, according to the testimony of the Diatribe, it cannot will good? Since, therefore, the absurdity is not taken out of the way by these tropes; or, if it be taken out of the way, greater absurdities still are introduced in their stead, and all things are ascribed unto "Free-will"; away with such useless and seducing tropes, and let us cleave close to the pure and simple Word of God!

Sect. 83.—AS to the other point—'that those things which God has made, are very good: and that God did not say, for this purpose have I made thee, but "For this purpose have I raised thee up."'—

I observe, first of all, that this, Gen. i., concerning the works of God being very good, was said before the fall of man. But it is recorded directly after, in Gen. iii. how man became evil,—when God departed from him and left him to himself. And from this one man thus corrupt, all the wicked were born, and Pharaoh also: as Paul saith, "We were all by nature the children of wrath even as others." (Eph. ii. 8). Therefore God made Pharaoh wicked; that is, from a wicked and corrupt seed: as He saith in the Proverbs of Solomon, xvi. 4, "God hath made all things for Himself, yea, even the wicked for the day of evil:" that is, not by creating evil in them, but fly forming them out of a corrupt seed, and ruling over them. This therefore is not a just conclusion—God made man wicked: therefore, he is not wicked. For how can he not be wicked from a wicked seed? As Ps. li. 5, saith, "Behold I was conceived in sin." And Job xiv. 4, "Who can make that clean which is conceived from unclean seed?" For although God did not make sin, yet, He ceases not to form and multiply that nature, which, from the Spirit being withdrawn, is defiled by sin. And as it is, when a carpenter makes statues of corrupt wood; so such as the nature is, such are the men made, when God creates and forms them out of that nature. Again: If you understand the words, "They were very good," as referring to the works of God after the fall, you will be pleased to observe, that this was said, not with reference to us, but with reference to God. For it is not said, Man saw all the things that God had made, and behold they were very good. Many things seem very good unto God, and are very good, which seem unto us very evil, and are considered to be very evil. Thus, afflictions, evils, errors, hell, nay, all the very best works of God, are, in the sight of the world, very evil, and even damnable. What is better than Christ and the Gospel? But what is more execrated by the world? And therefore, how those things are good in the sight of God, which are evil in our sight, is known only unto God and unto those who see with the eyes of God; that is, who have the Spirit. But there is no need of argumentation so close as this, the preceding answer is sufficient.

Sect. 84.—BUT here, perhaps, it will be asked, how can God be said to work evil in us, in the same way as He is said to harden us, to give us up to our own desires, to cause us to err, &c.?

We ought, indeed, to be content with the Word of God, and simply to believe what that saith; seeing that, the works of God are utterly unspeakable. But however, in compliance with Reason, that is, human foolery, I will just act the fool and the stupid fellow for once, and try, by a little babbling, if I can produce any effect upon her.

First, then, both Reason and the Diatribe grant, that God works all in all; and that, without Him, nothing is either done or effective, because He is Omnipotent; and because, therefore, all things come under His Omnipotence, as Paul saith to the Ephesians.

Now then, Satan and man being fallen and left of God, cannot will good; that is, those things which please God, or which God wills; but are ever turned the way of their own desires, so that they cannot but seek their own. This, therefore, their will and nature, so turned from God, cannot be a nothing: nor are Satan and the wicked man a nothing: nor are the nature and the will which they have a nothing, although it be a nature corrupt and averse. That remnant of nature, therefore, in Satan and the wicked man, of which we speak, as being the creature and work of God, is not less subject to the divine omnipotence and action, than all the rest of the creatures and works of God.

Since, therefore, God moves and does all in all, He necessarily moves and does all in Satan and the wicked man. But He so does all in them, as they themselves are, and as He finds them: that is, as they are themselves averse and evil, being carried along by that motion of the Divine Omnipotence, they cannot but do what is averse and evil. Just as it is with a man driving a horse lame on one foot, or lame on two feet; he drives him just so as the horse himself is; that is, the horse moves badly. But what can the man do? He is driving along this kind of horse together with sound horses; he, indeed, goes badly, and the rest well; but it cannot be otherwise, unless the horse be made sound.

Here then you see, that, when God works in, and by, evil men, the evils themselves are inwrought, but yet, God cannot do evil, although He thus works the evils by evil men; because, being good Himself He cannot do evil; but He uses evil instruments, which cannot escape the sway and motion of His Omnipotence. The fault, therefore, is in the instruments, which God allows not to remain action-less; seeing that, the evils are done as God Himself moves. Just in the same manner as a carpenter would cut badly with a saw-edged or broken-edged axe. Hence it is, that the wicked man cannot but always err and sin; because, being carried along by the motion of the Divine Omnipotence, he is not permitted to remain motionless, but must will, desire, and act according to his nature. All this is fixed certainty, if we believe that God is Omnipotent!

It is, moreover, as certain, that the wicked man is the creature of God; though being averse and left to himself without the Spirit of God, he cannot will or do good. For the Omnipotence of God makes it, that the wicked man cannot evade the motion and action of God, but, being of necessity subject to it, he yields; though his corruption and aversion to God, makes him that he cannot be carried along and moved unto good. God cannot suspend His Omnipotence on account of his aversion, nor can the wicked man change his aversion. Wherefore it is, that he must continue of necessity to sin and err, until he be amended by the Spirit of God. Meanwhile, in all these, Satan goes on to reign in peace, and keeps his palace undisturbed under this motion of the Divine Omnipotence.

Sect. 85.—BUT now follows the act itself of hardening, which is thus:—The wicked man (as we have said) like his prince Satan, is turned totally the way of selfishness, and his own; he seeks not God, nor cares for the things of God; he seeks his own riches, his own glory, his own doings, his own wisdom, his own power, and, in a word, his own kingdom; and wills only to enjoy them in peace. And if any one oppose him or wish to diminish any of these things, with the same aversion to God under which he seeks these, with the same is he moved, enraged, and roused to indignation against his adversary. And he is as much unable to overcome this rage, as he is to overcome his desire of self-seeking; and he can no more avoid this seeking, than he can avoid his own existence; and this he cannot do, as being the creature of God, though a corrupt one.

The same is that fury of the world against the Gospel of God. For, by the Gospel, comes that "stronger than he," who overcomes the quiet possessor of the palace, and condemns those desires of glory, of riches, of wisdom, of self-righteousness, and of all things in which he trusts. This very irritation of the wicked, when God speaks and acts contrary to what they willed, is their hardening and their galling weight. For as they are in this state of aversion from the very corruption of nature, so they become more and more averse, and worse and worse, as this aversion is opposed or turned out of its way. And thus, when God threatened to take away from the wicked Pharaoh his power, he irritated and aggravated him, and hardened his heart the more, the more He came to him with His word by Moses, making known His intention to take away his kingdom and to deliver His own people from his power: because He did not give him His Spirit within, but permitted his wicked corruption, under the dominion of Satan, to grow angry, to swell with pride, to burn with rage, and to go on still in a certain secure contempt.

Sect. 86.—LET no one think, therefore, that God, where He is said to harden, or to work evil in us (for to harden is to do evil), so does the evil as though He created evil in us anew, in the same way as a malignant liquor-seller, being himself bad, would pour poison into, or mix it up in, a vessel that was not bad, where the vessel itself did nothing but receive, or passively accomplish the purpose of the malignity of the poison-mixer. For when people hear it said by us, that God works in us both good and evil, and that we from mere necessity passively submit to the working of God, they seem to imagine, that a man who is good, or not evil himself, is passive while God works evil in him: not rightly considering that God, is far from being inactive in all His creatures, and never suffers any one of them to keep holiday.

But whoever wishes to understand these things let him think thus:—that God works evil in us, that is, by us, not from the fault of God, but from the fault of evil in us:—that is, as we are evil by nature, God, who is truly good, carrying us along by His own action, according to the nature of His Omnipotence, cannot do otherwise than do evil by us, as instruments, though He Himself be good; though by His wisdom, He overrules that evil well, to His own glory and to our salvation.

Thus God, finding the will of Satan evil, not creating it so, but leaving it while Satan sinningly commits the evil, carries it along by His working, and moves it which way He will; though that will ceases not to be evil by this motion of God.

In this same way also David spoke concerning Shimei. "Let him curse, for God hath bidden him to curse David." (2 Samuel xvi. 10). How could God bid to curse, an action so evil and virulent! There was no where an external precept to that effect. David, therefore, looks to this:—the Omnipotent God saith and it is done: that is, He does all things by His external word. Wherefore, here, the divine action and omnipotence, the good God Himself, carries along the will of Shimei, already evil together with all his members, and before incensed against David, and, while David is thus opportunely situated and deserving such blasphemy, commands the blasphemy, (that is, by his word which is his act, that is, the motion of his action), by this evil and blaspheming instrument.

Sect. 87.—IT is thus God hardens Pharaoh—He presents to his impious and evil will His word and His work, which that will hates; that is, by its engendered and natural corruption. And thus, while God does not change by His Spirit that will within, but goes on presenting and enforcing; and while Pharaoh, considering his own resources, his riches and his power, trusts to them from the same naturally evil inclination; it comes to pass, that being inflated and uplifted by the imagination of his own greatness on the one hand, and swollen into a proud contempt of Moses coming in all humility with the unostentatious word of God on the other, he becomes hardened; and then, the more and more irritated and chafed, the more Moses advances and threatens: whereas, this his evil will would not, of itself, have been moved or hardened at all. But as the omnipotent Agent moved it by that His inevitable motion, it must of necessity will one way or the other.—And thus, as soon as he presented to it outwardly, that which naturally irritated and offended it, then it was, that Pharaoh could not avoid becoming hardened; even as he could not avoid the action of the Divine Omnipotence, and the aversion or enmity of his own will.

Wherefore, the hardening of Pharaoh's heart by God, is wrought thus,:—God presents outwardly to his enmity, that which he naturally hates; and then, He ceases not to move within, by His omnipotent motion, the evil will which He there finds. He, from the enmity of his will, cannot but hate that which is contrary to him, and trust to his own powers; and that, so obstinately, that he can neither hear nor feel, but is carried away, in the possession of Satan, like a madman or a fury.

If I have brought these things home with convincing persuasion, the victory in this point is mine. And having exploded the tropes and glosses of men, I understand the words of God simply; so that, there is no necessity for clearing God or accusing Him of iniquity. For when He saith, "I will harden the heart of Pharaoh," He speaks simply: as though He Should say, I will so work, that the heart of Pharaoh shall be hardened: or, by My operation and working, the heart of Pharaoh shall be hardened. And how this was to be done, we have heard:—that is, by My general motion, I will so move his very evil will, that he shall go on in his course and lust of willing, nor will I cease to move it, nor can I do otherwise. I will, nevertheless, present to him My word and work; against which, that evil impetus will run; for he, being evil, cannot but will evil while I move him by the power of My Omnipotence.

Thus God with the greatest certainty knew, and with the greatest certainty declared, that Pharaoh would be hardened; because, He with the greatest certainty knew, that the will of Pharaoh could neither resist the motion of His Omnipotence, nor put away its own enmity, nor receive its adversary Moses; and that, as that evil will still remained, he must, of necessity, become worse, more hardened, and more proud, while, by his course and impetus, trusting to his own powers, he ran against that which he would not receive, and which he despised.

Here therefore, you see, it is confirmed even by this very Scripture, that "Free-will" can do nothing but evil, while God, who is not deceived from ignorance nor lies from iniquity, so surely promises the hardening of Pharaoh; because, He was certain, that an evil will could will nothing but evil, and that, as the good which it hated was presented to it, it could not but wax worse and worse.

Sect. 88.—IT now then remains, that perhaps some one may ask—Why then does not God cease from that motion of His Omnipotence, by which the will of the wicked is moved to go on in evil, and to become worse? I answer: this is to wish that God, for the sake of the wicked, would cease to be God; for this you really desire, when you desire His power and action to cease; that is, that He should cease to be good, lest the wicked should become worse.

Again, it may be asked—Why does He not then change, in His motion, those evil wills which He moves? This belongs to those secrets of Majesty, where "His judgments are past finding out." Nor is it ours to search into, but to adore these mysteries. If "flesh and blood" here take offence and murmur, let it murmur, but it will be just where it was before. God is not, on that account, changed! And if numbers of the wicked be offended and "go away," yet, the elect shall remain!

The same answer will be given to those who ask—Why did He permit Adam to fall? And why did He make all of us to be infected with the same sin, when He might have kept him, and might have created us from some other seed, or might first have cleansed that, before He created us from it?—

God is that Being, for whose will no cause or reason is to be assigned, as a rule or standard by which it acts; seeing that, nothing is superior or equal to it, but it is itself the rule of all things. For if it acted by any rule or standard, or from any cause or reason, it would be no longer the will of GOD. Wherefore, what God wills, is not therefore right, because He ought or ever was bound so to will; but on the contrary, what takes place is therefore right, because He so wills. A cause and reason are assigned for the will of the creature, but not for the will of the Creator; unless you set up, over Him, another Creator.

Sect. 89.—BY these arguments, I presume, the trope-inventing Diatribe, together with its trope, are sufficiently confuted. Let us, however, come to the text itself, for the purpose of seeing, what agreement there is between the text and the trope. For it is the way with all those who elude arguments by means of tropes, to hold the text itself in sovereign contempt, and to aim only, at picking out a certain term, and twisting and crucifying it upon the cross of their own opinion, without paying any regard whatever, either to circumstance, to consequence, to precedence, or to the intention or object of the author. Thus the Diatribe, in this passage, utterly disregarding the intention of Moses and the scope of his words, tears out of the text this term, "I will harden," and makes of it just what it will, according to its own lust: not at all considering, whether that can be again inserted so as to agree and square with the body of the text. And this is the reason why the Scripture was not sufficiently clear to those most received and most learned men of so many ages. And no wonder, for even the sun itself would not shine, if it should be assailed by such arts as these.

But (to say nothing about that, which I have already proved from the Scriptures, that Pharaoh cannot rightly be said to be hardened, 'because, being borne with by the long-suffering of God, he was not immediately punished,' seeing that, he was punished by so many plagues;) if hardening be 'bearing with divine long-suffering and not immediately punishing;' what need was there that God should so many times promise that He would then harden the heart of Pharaoh when the signs should be wrought, who now, before those signs were wrought, and before that hardening, was such, that, being inflated with his success, prosperity and wealth, and being borne with by the divine long-suffering and not punished, inflicted so many evils on the children of Israel? You see, therefore, that this trope of yours makes not at all to the purpose in this passage; seeing that, it applies generally unto all, as sinning because they are borne with by the divine long-suffering. And thus, we shall be compelled to say, that all are hardened, seeing that, there is no one who does not sin; and that, no one sins, but he who is borne with by the divine long-suffering. Wherefore, this hardening of Pharaoh, is another hardening, independent of that general hardening as produced by the long-suffering of the divine goodness.

Sect. 90.—THE more immediate design of Moses then is, to announce, not so much the hardening of Pharaoh, as the veracity and mercy of God; that is, that the children of Israel might not distrust the promise of God, wherein He promised, that He would deliver them. (Ex. vi. 1). And since this was a matter of the greatest moment, He foretells them the difficulty, that they might not fall away from their faith; knowing, that all those things which were foretold must be accomplished in the order in which, He who had made the promise, had arranged them. As if He had said, I will deliver you, indeed, but you will with difficulty believe it; because, Pharaoh will so resist, and put off the deliverance. Nevertheless, believe ye; for the whole of his putting off shall, by My way of operation, only be the means of My working the more and greater miracles to your confirmation in faith, and to the display of My power; that henceforth, ye might the more steadily believe Me upon all other occasions.

In the same way does Christ also act, when, at the last supper, He promises His disciples a kingdom. He foretells them numberless difficulties, such as, His own death and their many tribulations; to the intent that, when it should come to pass, they might afterwards the more steadily believe.

And Moses by no means obscurely sets forth this meaning, where he saith, "But Pharaoh shall not send you away, that many wonders might be wrought in Egypt." And again, "For this purpose have I raised thee up, that I might shew in thee My power; that My name might be declared throughout all the earth." (Ex. ix. 16; Rom. ix. 17). Here, you see that Pharaoh was for this purpose hardened, that he might resist God and put off the redemption; in order that, there might be an occasion given for the working of signs, and for the display of the power of God, that He might be declared and believed on throughout all the earth. And what is this but shewing, that all these things were said and done to confirm faith, and to comfort the weak, that they might afterwards freely believe in God as true, faithful, powerful, and merciful? Just as though He had spoken to them in the kindest manner, as to little children, and had said, Be not terrified at the hardness of Pharaoh, for I work that very hardness Myself; and I, who deliver you, have it in My own hand. I will only use it, that I may thereby work many signs, and declare My Majesty, for the furtherance of your faith.

And this is the reason why Moses generally after each plague repeats, "And the heart of Pharaoh was hardened, so that he would not let the people go; as the Lord had spoken." (Ex. vii. 13, 22; viii. 15, 32; ix. 12, etc.). What is the intent of this, "as the Lord had spoken," but, that the Lord might appear true, who had foretold that he should be hardened?—Now, if there had been any vertibility or liberty of will in Pharaoh, which could turn either way, God could not with such certainty have foretold his hardening. But as He promised, who could neither be deceived nor lie, it of certainty and of necessity came to pass, that he was hardened: which could not have taken place, had not the hardening been totally apart from the power of man, and in the power of God alone, in the same manner as I said before; viz. from God being certain, that He should not omit the general operation of His Omnipotence in Pharaoh, or on Pharaoh's account; nay, that He could not omit it.

Moreover, God was equally certain, that the will of Pharaoh; being naturally evil and averse, could not consent to the word and work of God, which was contrary to it, and that, therefore, while the impetus of willing was preserved in Pharaoh by the Omnipotence of God, and while the hated word and work was continually set before his eyes without, nothing else could take place in Pharaoh, but offence and the hardening of his heart. For if God had then omitted the action of His Omnipotence in Pharaoh, when He set before him the word of Moses which he hated, and the will of Pharaoh might be supposed to have acted alone by its own power, then, perhaps, there might have been room for a discussion, which way it had power to turn. But now, since it was led on and carried away by its own willing, no violence was done to its will, because it was not forced against its will, but was carried along, by the natural operation of God, to will naturally just as it was by nature, that is, evil; and therefore, it could not but run against the word, and thus become hardened. Hence we see, that this passage makes most forcibly against "Freewill"; and in this way—God who promised could not lie, and if He could not lie, then Pharaoh could not but be hardened.

Sect. 91.—BUT let us also look into Paul, who takes up this passage of Moses, Rom. ix. How miserably is the Diatribe tortured with that part of the Scripture! Lest it should lose its hold of "Freewill," it puts on every shape. At one time it says, 'that there is a necessity of the consequence, but not a necessity of the thing consequent.' At another, 'that there is an ordinary will, or will of the sign, which may be resisted; and a will of decree, which cannot be resisted.' At another, 'that those passages adduced from Paul do not contend for, do not speak about, the salvation of man.' In one place it says 'that the prescience of God does impose necessity:' in another, 'that it does not impose necessity.' Again, in another place it asserts, 'that grace prevents the will that it might will, and then attends it as it proceeds and brings it to a happy issue.' Here it states, 'that the first cause does all things itself:' and directly afterwards, 'that it acts by second causes, remaining itself inactive.'

By these and the like sportings with words, it does nothing but fill up its time, and at the same time obscure the subject point from our sight, drawing us aside to something else. So stupid and doltish does it imagine us to be, that it thinks we feel no more interested in the cause than it feels itself. Or, as little children, when fearing the rod or at play, cover their eyes with their hands, and think, that as they see nobody themselves, nobody sees them; so the Diatribe, not being able to endure the brightness, nay the lightning of the most clear Scriptures, pretending by every kind of maneuver that it does not see, (which is in truth the case) wishes to persuade us that our eyes are also so covered that we cannot see. But all these maneuvers, are but evidences of a convicted mind rashly struggling against invincible truth.

That figment about 'the necessity of the consequence, but not the necessity of the thing consequent,' has been before refuted. Let then Erasmus invent and invent again, cavil and cavil again, as much as he will—if God foreknew that Judas would be a traitor, Judas became a traitor of necessity; nor was it in the power of Judas nor of any other creature to alter it, or to change that will; though he did what he did willingly, not by compulsion; for that willing of his was his own work; which God, by the motion of His Omnipotence, moved on into action, as He does everything else.—God does not lie, nor is He deceived. This is a truth evident and invincible. There are no obscure or ambiguous words here, even though all the most learned men of all ages should be so blinded as to think and say to the contrary. How much soever, therefore, you may turn your back upon it, yet, the convicted conscience of yourself and all men is compelled to confess, that, IF GOD BE NOT DECEIVED IN THAT WHICH HE FOREKNOWS, THAT WHICH HE FOREKNOWS MUST, OF NECESSITY, TAKE PLACE. If it were not so, who could believe His promises, who would fear His threatenings, if what He promised or threatened did not of necessity take place! Or, how could He promise or threaten, if His prescience could be deceived or hindered by our mutability! This all-clear light of certain truth manifestly stops the mouths of all, puts an end to all questions, and forever settles the victory over all evasive subtleties.

We know, indeed, that the prescience of man is fallible. We know that an eclipse does not therefore take place, because it is foreknown; but, that it is therefore foreknown, because it is to take place. But what have we to do with this prescience? We are disputing about the prescience of God! And if you do not ascribe to this, the necessity of the consequent foreknown, you take away faith and the fear of God, you destroy the force of all the divine promises and threatenings, and thus deny divinity itself. But, however, the Diatribe itself, after having held out for a long time and tried all things, and being pressed hard by the force of truth, at last confesses my sentiment: saying—

Sect. 92.—"THE question concerning the will and predestination of God, is somewhat difficult. For God wills those same things which He foreknows. And this is the substance of what Paul subjoins, "Who hath resisted His will," if He have mercy on whom He will, and harden whom He will? For if there were a king who could effect whatever he chose, and no one could resist him, he would be said to do whatsoever he willed. So the will of God, as it is the principal cause of all things which take place, seems to impose a necessity on our will."—Thus the Diatribe.

At last then I give thanks to God for a sound sentence in the Diatribe! Where now then is "Free-will"?—But again this slippery eel is twisted aside in a moment, saying,

—"But Paul does not explain this point, he only rebukes the disputer; "Who art thou, O man, that repliest against God!" (Rom. ix. 20.)—

O notable evasion! Is this the way to handle the Holy Scriptures, thus to make a declaration upon ones own authority, and out of ones own brain, without a Scripture, without a miracle, nay, to corrupt the most clear words of God? What! does not Paul explain that point? What does he then? 'He only rebukes the disputer,' says the Diatribe. And is not that rebuke the most complete explanation? For what was inquired into by that question concerning the will of God? Was it not this—whether or not it imposed a necessity on our will? Paul, then, answers that it is thus:—"He will have mercy on whom He will have mercy, and whom He will He hardeneth. It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy." (Rom. ix. 15-16, 18.). Moreover, not content with this explanation, he introduces those who murmur against this explanation in their defence of "Free-will," and prate that there is no merit allowed, that we are damned when the fault is not our own, and the like, and stops their murmuring and indignation: saying, "Thou wilt say then, Why doth He yet find fault? for who hath resisted His will?" (Rom. ix. 19.).

Do you not see that this is addressed to those, who, hearing that the will of God imposes necessity on us, say, "Why doth He yet find fault?" That is, Why does God thus insist, thus urge, thus exact, thus find fault? Why does He accuse, why does He reprove, as though we men could do what He requires if we would? He has no just cause for thus finding fault; let Him rather accuse His own will; let Him find fault with that; let Him press His requirement upon that; "For who hath resisted His will?" Who can obtain mercy if He wills not? Who can become softened if He wills to harden? It is not in our power to change His will, much less to resist it, where He wills us to be hardened; by that will, therefore, we are compelled to be hardened, whether we will or no.

If Paul had not explained this question, and had not stated to a certainty, that necessity is imposed on us by the prescience of God, what need was there for his introducing the murmurers and complainers saying, That His will cannot be resisted? For who would have murmured or been indignant, if he had not found necessity to be stated? Paul's words are not ambiguous where he speaks of resisting the will of God. Is there any thing ambiguous in what resisting is, or what His will is? Is it at all ambiguous concerning what he is speaking, when he speaks concerning the will of God? Let the myriads of the most approved doctors be blind; let them pretend, if they will, that the Scriptures are not quite clear, and that they tremble at a difficult question; we have words the most clear which plainly speak thus: "He will have mercy on whom He will have mercy, and whom He will He hardeneth:" and also, "Thou wilt say to me then, Why doth He yet complain, for who hath resisted His will?"

The question, therefore, is not difficult; nay, nothing can be more plain to common sense, than that this conclusion is certain, stable, and true:—if it be pre-established from the Scriptures, that God neither errs nor is deceived; then, whatever God foreknows, must, of necessity, take place. It would be a difficult question indeed, nay, an impossibility, I confess, if you should attempt to establish, both the prescience of God, and the "Free-Will" of man. For what could be more difficult, nay a greater impossibility, than to attempt to prove, that contradictions do not clash; or that a number may, at the same time, be both nine and ten? There is no difficulty on our side of the question, but it is sought for and introduced, just as ambiguity and obscurity are sought for and violently introduced into the Scriptures.

The apostle, therefore, restrains the impious who are offended at these most clear words, by letting them know, that the divine will is accomplished, by necessity in us; and by letting them know also, that it is defined to a certainty, that they have nothing of liberty or "Free-will" left, but that all things depend upon the will of God alone. But he restrains them in this way:—by commanding them to be silent, and to revere the majesty of the divine power and will, over which we have no control, but which has over us a full control to do whatever it will. And yet it does us no injury, seeing that it is not indebted to us, it never received any thing from us, it never promised us any thing but what itself pleased and willed.

Sect. 93.—THIS, therefore, is not the place, this is not the time for adoring those Corycian caverns, but for adoring the true Majesty in its to-be-feared, wonderful, and incomprehensible judgments; and saying, "Thy will be done in earth as it is in heaven." (Matt. vi. 10). Whereas, we are no where more irreverent and rash, than in trespassing and arguing upon these very inscrutable mysteries and judgments. And while we are pretending to a great reverence in searching the Holy Scriptures, those which God has commanded to be searched, we search not; but those which He has forbidden us to search into, those we search into and none other; and that with an unceasing temerity, not to say, blasphemy.

For is it not searching with temerity, when we attempt to make the all-free prescience of God to harmonize with our freedom, prepared to derogate prescience from God, rather than lose our own liberty? Is it not temerity, when He imposes necessity upon us, to say, with murmurings and blasphemies, "Why doth He yet find fault? for who hath resisted His will?" (Rom. ix. 19). Where is the God by nature most merciful? Where is He who "willeth not the death of a sinner?" Has He then created us for this purpose only, that He might delight Himself in the torments of men? And many things of the same kind, which will be howled forth by the damned in hell to all eternity.

But however, natural Reason herself is compelled to confess, that the living and true God must be such an one as, by His own liberty, to impose necessity on us. For He must be a ridiculous God, or idol rather, who did not, to a certainty, foreknow the future, or was liable to be deceived in events, when even the Gentiles ascribed to their gods 'fate inevitable." And He would be equally ridiculous, if He could not do and did not all things, or if any thing could be done without Him. If then the prescience and omnipotence of God be granted, it naturally follows, as an irrefragable consequence that we neither were made by ourselves, nor live by ourselves, nor do any thing by ourselves, but by His Omnipotence. And since He at the first foreknew that we should be such, and since He has made us such, and moves and rules over us as such, how, I ask, can it be pretended, that there is any liberty in us to do, in any respect, otherwise than He at first foreknew and now proceeds in action!

Wherefore, the prescience and Omnipotence of God, are diametrically opposite to our "Free-will." And it must be, that either God is deceived in His prescience and errs in His action, (which is impossible) or we act, and are acted upon, according to His prescience and action.—But by the Omnipotence of God, I mean, not that power by which He does not many things that He could do, but that actual power by which He powerfully works all in all, in which sense the Scripture calls Him Omnipotent. This Omnipotence and prescience of God, I say, utterly abolishes the doctrine of "Free-will." No pretext can here be framed about the obscurity of the Scripture, or the difficulty of the subject-point: the words are most clear, and known to every school-boy; and the point is plain and easy and stands proved by judgment of common sense; so that the series of ages, of times, or of persons, either writing or teaching to the contrary, be it as great as it may, amounts to nothing at all.

Sect. 94.—BUT it is this, that seems to give the greatest offence to common sense or natural reason,—that the God, who is set forth as being so full of mercy and goodness, should, of His mere will, leave men, harden them, and damn them, as though He delighted in the sins, and in the great and eternal torments of the miserable. To think thus of God, seems iniquitous, cruel, intolerable; and it is this that has given offence to so many and great men of so many ages.

And who would not be offended? I myself have been offended more than once, even unto the deepest abyss of desperation; nay, so far, as even to wish that I had never been born a man; that is, before I was brought to know how healthful that desperation was, and how near it was unto grace. Here it is, that there has been so much toiling and labouring, to excuse the goodness of God, and to accuse the will of man. Here it is, that distinctions have been invented between the ordinary will of God and the absolute will of God: between the necessity of the consequence, and the necessity of the thing consequent: and many other inventions of the same kind. By which, nothing has ever been effected but an imposition upon the un-learned, by vanities of words, and by "oppositions of science falsely so called." For after all, a conscious conviction has been left deeply rooted in the heart both of the learned and the unlearned, if ever they have come to an experience of these things; and a knowledge, that our necessity, is a consequence that must follow upon the belief of the prescience and Omnipotence of God.

And even natural Reason herself, who is so offended at this necessity, and who invents so many contrivances to take it out of the way, is compelled to grant it upon her own conviction from her own judgment, even though there were no Scripture at all. For all men find these sentiments written in their hearts, and they acknowledge and approve them (though against their will) whenever they hear them treated on.—First, that God is Omnipotent, not only in power but in action (as I said before): and that, if it were not so, He would be a ridiculous God.—And next, that He knows and foreknows all things, and neither can err nor be deceived. These two points then being granted by the hearts and minds of all, they are at once compelled, from an inevitable consequence, to admit,—that we are not made from our own will, but from necessity: and moreover, that we do not what we will according to the law of "Free-will," but as God foreknew and proceeds in action, according to His infallible and immutable counsel and power. Wherefore, it is found written alike in the hearts of all men, that there is no such thing as "Free-will"; though that writing be obscured by so many contending disputations, and by the great authority of so many men who have, through so many ages, taught otherwise. Even as every other law also, which, according to the testimony of Paul, is written in our hearts, is then acknowledged when it is rightly set forth, and then obscured, when it is confused by wicked teachers, and drawn aside by other opinions.

Sect. 95.—I NOW return to Paul. If he does not, Rom. ix., explain this point, nor clearly state our necessity from the prescience and will of God; what need was there for him to introduce the similitude of the "potter," who, of the "same lump" of clay, makes "one vessel unto honour and another unto dishonour?" (Rom. ix. 21). What need was there for him to observe, that the thing formed does not say to him that formed it, "Why hast thou made me thus?" (20). He is there speaking of men; and he compares them to clay, and God to a potter. This similitude, therefore, stands coldly useless, nay, is introduced ridiculously and in vain, if it be not his sentiment, that we have no liberty whatever. Nay, the whole of the argument of Paul, wherein he defends grace, is in vain. For the design of the whole epistle is to shew, that we can do nothing, even when we seem to do well; as he in the same epistle testifies, where he says, that Israel which followed after righteousness, did not attain unto righteousness; but that the Gentiles which followed not after it did attain unto it. (Rom. ix. 30-31). Concerning which I shall speak more at large hereafter, when I produce my forces.

The fact is, the Diatribe designedly keeps back the body of Paul's argument and its scope, and comfortably satisfies itself with prating upon a few detached and corrupted terms. Nor does the exhortation which Paul afterwards gives, Rom. xi., at all help the Diatribe; where he saith, "Thou standest by faith, be not high-minded;" (20), again, "and they also, if they shall believe, shall be grafted in, &c. (23);" for he says nothing there about the ability of man, but brings forth imperative and conditional expressions; and what effect they are intended to produce, has been fully shewn already. Moreover, Paul, there anticipating the boasters of "Free-will," does not say, they can believe, but he saith, "God is able to graft them in again.." (23).

To be brief: The Diatribe moves along with so much hesitation, and so lingeringly, in handling these passages of Paul, that its conscience seems to give the lie to all that it writes. For just at the point where it ought to have gone on to the proof, it for the most part, stops short with a 'But of this enough;' 'But I shall not now proceed with this;' 'But this is not my present purpose;' 'But here they should have said so and so;' and many evasions of the same kind; and it leaves off the subject just in the middle; so that, you are left in uncertainty whether it wished to be understood as speaking on "Free-will," or whether it was only evading the sense of Paul by means of vanities of words. And all this is being just in its character, as not having a serious thought upon the cause in which it is engaged. But as for me I dare not be thus cold, thus always on the tip-toe of policy, or thus move to and fro as a reed shaken with the wind. I must assert with certainty, with constancy, and with ardour; and prove what I assert solidly, appropriately, and fully.

Sect. 96.—AND now, how excellently does the Diatribe preserve liberty in harmony with necessity, where it says—"Nor does all necessity exclude "Free-will." For instance: God the Father begets a son, of necessity; but yet, He begets him willingly and freely, seeing that, He is not forced."—

Am I here, I pray you, disputing about compulsion and force? Have I not said in all my books again and again, that my dispute, on this subject, is about the necessity of immutability? I know that the Father begets willingly, and that Judas willingly betrayed Christ. But I say, this willing, in the person of Judas, was decreed to take place from immutability and certainty, if God foreknew it. Or, if men do not yet understand what I mean,—I make two necessities: the one a necessity of force, in reference to the act; the other a necessity of immutability in reference to the time. Let him, therefore, who wishes to hear what I have to say, understand, that I here speak of the latter, not of the former: that is, I do not dispute whether Judas became a traitor willingly or unwillingly, but whether or not it was decreed to come to pass, that Judas should will to betray Christ at a certain time infallibly predetermined of God!

But only listen to what the Diatribe says upon this point—"With reference to the immutable prescience of God, Judas was of necessity to become a traitor; nevertheless, Judas had it in his power to change his own will."—

Dost thou understand, friend Diatribe, what thou sayest? (To say nothing of that which has been already proved, that the will cannot will any thing but evil.) How could Judas change his own will, if the immutable prescience of God stand granted! Could he change the prescience of God and render it fallible!

Here the Diatribe gives it up, and, leaving its standard, and throwing down its arms, runs from its post, and hands over the discussion to the subtleties of the schools concerning the necessity of the consequence and of the thing consequent: pretending—'that it does not wish to engage in the discussion of points so nice.'—

A step of policy truly, friend Diatribe!—When you have brought the subject-point into the midst of the field, and just when the champion-disputant was required, then you shew your back, and leave to others the business of answering and defining. But you should have taken this step at the first, and abstained from writing altogether. 'He who ne'er proved the training-field of arms, let him ne'er in the battle's brunt appear.' For it never was expected of Erasmus that he should remove that difficulty which lies in God's foreknowing all things, and our, nevertheless, doing all things by contingency: this difficulty existed in the world long before ever the Diatribe saw the light: but yet, it was expected that he should make some kind of answer, and give some kind of definition. Whereas he, by using a rhetorical transition, drags away us, knowing nothing of rhetoric, along with himself, as though we were here contending for a thing of nought, and were engaged in quibbling about insignificant niceties; and thus, nobly betakes himself out of the midst of the field, bearing the crowns both of the scholar and the conqueror.

But not so, brother! There is no rhetoric of sufficient force to cheat an honest conscience. The voice of conscience is proof against all powers and figures of eloquence. I cannot here suffer a rhetorician to pass on under the cloak of dissimulation. This is not a time for such maneuvering. This is that part of the discussion, where matters come to the turning point. Here is the hinge upon which the whole turns. Here, therefore, "Free-will" must be completely vanquished, or completely triumph. But here you, seeing your danger, nay, the certainty of the victory over "Free-will," pretend that you see nothing but argumentative niceties. Is this to act the part of a faithful theologian? Can you feel a serious interest in your cause, who thus leave your auditors in suspense, and your arguments in a state that confuses and exasperates them, while you, nevertheless, wish to appear to have given honest satisfaction and open explanation? This craft and cunning might, perhaps, be borne with in profane subjects, but in a theological subject, where simple and open truth is the object required, for the salvation of souls, it is utterly hateful and intolerable!

Sect. 97.—THE Sophists also felt the invincible and insupportable force of this argument, and therefore they invented the necessity of the consequence and of the thing consequent. But to what little purpose this figment is, I have shewn already. For they do not all the while observe, what they are saying, and what conclusions they are admitting against themselves. For if you grant the necessity of the consequence, "Free-will" lies vanquished and prostrate, nor does either the necessity, or the contingency of the thing consequent, profit it anything. What is it to me if "Free-will" be not compelled, but do what it does willingly? It is enough for me, that you grant, that it is of necessity, that it does willingly what it does; and that, it cannot do otherwise if God foreknew it would be so.

If God foreknew, either that Judas would be a traitor, or that he would change his willing to be a traitor, whichsoever of the two God foreknew, must, of necessity, take place, or God will be deceived in His prescience and prediction, which is impossible. This is the effect of the necessity of the consequence, that is, if God foreknows a thing, that thing must of necessity take place; that is, there is no such thing as "Free-will." This necessity of the consequence, therefore, is not 'obscure or ambiguous;' so that, even if the doctors of all ages were blinded, yet they must admit it, because it is so manifest and plain, as to be actually palpable. And as to the necessity of the thing consequent, with which they comfort themselves, that is a mere phantom, and is in diametrical opposition to the necessity of the consequence.

For example: The necessity of the consequence is, (so to set it forth,) God foreknows that Judas will be a traitor—therefore it will certainly and infallibly come to pass, that Judas shall be a traitor. Against this necessity of the consequence, you comfort yourself thus:—But since Judas can change his willing to betray, therefore, there is no necessity of the thing consequent. How, I ask you, will these two positions harmonize, Judas is able to will not to betray, and, Judas must of necessity will to betray? Do not these two directly contradict and militate against each other? But he will not be compelled, you say, to betray against his will. What is that to the purpose? You were speaking of the necessity of the thing consequent; and saying, that that need not, of necessity, follow, from the necessity of the consequence; you were not speaking of the compulsive necessity of the thing consequent. The question was, concerning the necessity of the thing consequent, and you produce an example concerning the compulsive necessity of the thing consequent. I ask one thing, and you answer another. But this arises from that yawning sleepiness, under which you do not observe, what nothingness that figment amounts to, concerning the necessity of the thing consequent.

Suffice it to have spoken thus to the former part of this SECOND PART, which has been concerning the hardening of Pharaoh, and which involves, indeed, all the Scriptures, and all our forces, and those invincible. Now let us proceed to the remaining part concerning Jacob and Esau, who are spoken of as being "not yet born." (Rom. ix. 11).

Sect. 98.—THIS place the Diatribe evades by saying—'that it does not properly pertain to the salvation of man. For God (it says) may will that a man shall be a servant, or a poor man; and yet, not reject him from eternal salvation.'—

Only observe, I pray you, how many evasions and ways of escape a slippery mind will invent, which would flee from the truth, and yet cannot get away from it after all. Be it so, that this passage does not pertain to the salvation of man, (to which point I shall speak hereafter), are we to suppose, then, that Paul who adduces it, does so, for no purpose whatever? Shall we make Paul to be ridiculous, or a vain trifler, in a discussion so serious?

But all this breathes nothing but Jerome, who dares to say, in more places than one, with a supercilious brow and a sacrilegious mouth, 'that those things are made to be of force in Paul, which, in their own places, are of no force.' This is no less than saying, that Paul, where he lays the foundation of the Christian doctrine, does nothing but corrupt the Holy Scriptures, and delude believing souls with sentiments hatched out of his own brain, and violently thrust into the Scriptures.—Is this honouring the Holy Spirit in Paul, that sanctified and elect instrument of God! Thus, when Jerome ought to be read with judgment, and this saying of his to be numbered among those many things which that man impiously wrote, (such was his yawning inconsiderateness, and his stupidity in understanding the Scriptures), the Diatribe drags him in without any judgment; and not thinking it right, that his authority should be lessened by any mitigating gloss whatever, takes him as a most certain oracle, whereby to judge of, and attemper the Scriptures. And thus it is; we take the impious sayings of men as rules and guides in the Holy Scripture, and then wonder that it should become 'obscure and ambiguous;' and that so many fathers should be blind in it; whereas, the whole proceeds from this impious and sacrilegious Reason.

Sect. 99.—LET him, then, be anathema who shall say, 'that those things which are of no force in their own places are made to be of force in Paul.' This, however, is only said, it is not proved. And it is said by those, who understand neither Paul, nor the passages adduced by him, but are deceived by terms; that is, by their own impious interpretations of them. And if it be allowed that this passage, Gen. xxv. 21-23 is to be understood in a temporal sense (which is not the true sense) yet it is rightly and effectually adduced by Paul, when he proves from it, that it was not of the "merits" of Jacob and Esau, "but of Him that calleth," that it was said unto Rebecca, "the elder shall serve the younger." (Rom. ix. 11-16).

Paul is argumentatively considering, whether or not they attained unto that which was said of them, by the power or merits of "Free-will"; and he proves, that they did not; but that Jacob attained unto that, unto which Esau attained not, solely by the grace "of Him that calleth." And he proves that, by the incontrovertible words of the Scripture: that is, that they were "not yet born:" and also, that they had "done neither good nor evil." This proof contains the weighty sum of his whole subject point: and by the same proof, our subject point is settled also.

The Diatribe, however, having dissemblingly passed over all these particulars, with an excellent rhetorical fetch, does not here argue at all upon merit, (which, nevertheless, it undertook to do, and which this subject point of Paul requires), but cavils about temporal bondage, as though that were at all to the purpose;—but it is merely that it might not seem to be overthrown by the all-forcible words of Paul. For what had it, which it could yelp against Paul in support of "Free-will"? What did "Free-will" do for Jacob, or what did it do against Esau, when it was already determined, by the prescience and predestination of God, before either of them was born, what should be the portion of each; that is, that the one should serve, and the other rule? Thus the rewards were decreed, before the workmen wrought, or were born. It is to this that the Diatribe ought to have answered. Paul contends for this:—that neither had done either good or evil: and yet, that by the divine sentence, the one was decreed to be servant, the other lord. The question here, is not, whether that servitude pertained unto salvation, but from what merit it was imposed on him who had not deserved it. But it is wearisome to contend with these depraved attempts to pervert and evade the Scripture.

Sect. 100.—BUT however, that Moses does not intend their servitude only, and that Paul is perfectly right, in understanding it concerning eternal salvation, is manifest from the text itself. And although this is somewhat wide of our present purpose, yet I will not suffer Paul to be contaminated with the calumnies of the sacrilegious. The oracle in Moses is thus—"Two manner of people shall be separated from thy bowels, and the one people shall be stronger than the other people; and the elder shall serve the younger." (Gen. xxv. 23).

Here, manifestly, are two people distinctly mentioned. The one, though the younger, is received into the grace of God; to the intent that, he might overcome the other; not by his own strength, indeed, but by a favouring God: for how could the younger overcome the elder unless God were with him!

Since, therefore, the younger was to be the people of God, it is not only the external rule or servitude which is there spoken of, but all that pertains to the spirit of God; that is, the blessing, the word, the Spirit, the promise of Christ, and the everlasting kingdom. And this the Scripture more fully confirms afterwards, where it describes Jacob as being blessed, and receiving the promises and the kingdom.

All this Paul briefly intimates, where he saith, "The elder shall serve the younger:" and he sends us to Moses, who treats upon the particulars more fully. So that you may say, in reply to the sacrilegious sentiment of Jerome and the Diatribe, that these passages which Paul adduces have more force in their own place than they have in his Epistle. And this is true also, not of Paul only, but of all the Apostles; who adduce Scriptures as testimonies and assertions of their own sentiments. But it would be ridiculous to adduce that as a testimony, which testifies nothing, and does not make at all to the purpose. And even if there were some among the philosophers so ridiculous as to prove that which was unknown, by that which was less known still, or by that which was totally irrelevant to the subject, with what face can we attribute such kind of proceeding to the greatest champions and authors of the Christian doctrines, especially, since they teach those things which are the essential articles of faith, and on which the salvation of souls depends? But such a face becomes those who, in the Holy Scriptures, feel no serious interest whatever.

Sect. 101.—AND with respect to that of Malachi which Paul annexes, "Jacob have I loved, but Esau have I hated;" (Mal. i. 2-3). that, the Diatribe perverts by a threefold contrivance. The first is – "If (it says) you stick to the letter, God does not love as we love, nor does He hate any one: because, passions of this kind do not pertain unto God."—

What do I hear! Are we now inquiring whether or not God loves and hates, and not rather why He loves and hates? Our inquiry is, from what merit it is in us that He loves or hates. We know well enough, that God does not love or hate as we do; because, we love and hate mutably, but He loves and hates from an eternal and immutable nature; and hence it is, that accidents and passions do not pertain unto Him.

And it is this very state of the truth, that of necessity proves "Free-will" to be nothing at all; seeing that, the love and hatred of God towards men is immutable and eternal; existing, not only before there was any merit or work of "Free-will," but before the worlds were made; and that, all things take place in us from necessity, accordingly as He loved or loved not from all eternity. So that, not the love of God only, but even the manner of His love imposes on us necessity. Here then it may be seen, how much its invented ways of escape profit the Diatribe; for the more it attempts to get away from the truth, the more it runs upon it; with so little success does it fight against it!

But be it so, that your trope stands good—that the love of God is the effect of love, and the hatred of God the effect of hatred. Does, then, that effect take place without, and independent of, the will of God? Will you here say also, that God does not will as we do, and that the passion of willing does not pertain to Him? If then those effects take place, they do not take place but according to the will of God. Hence, therefore, what God wills, that He loves and hates. Now then, tell me, for what merit did God love Jacob or hate Esau, before they wrought, or were born? Wherefore it stands manifest, that Paul most rightly adduces Malachi in support of the passage from Moses: that is, that God therefore called Jacob before he was born, because He loved him; but that He was not first loved by Jacob, nor moved to love him from any merit in him. So that, in the cases of Jacob and Esau, it is shewn—what ability there is in our "Free-will"!

Sect. 102.—THE second contrivance is this: -'that Malachi does not seem to speak of that hatred by which we are damned to all eternity, but of temporal affliction: seeing that, those are reproved who wished to destroy Edom.'—

This, again, is advanced in contempt of Paul, as though he had done violence to the Scriptures. Thus, we hold in no reverence whatever, the majesty of the Holy Spirit, and only aim at establishing our own sentiments. But let us bear with this contempt for a moment, and see what it effects. Malachi, then, speaks of temporal affliction. And what if he do? What is that to your purpose? Paul proves out of Malachi, that that affliction was laid on Esau without any desert, by the hatred of God only: and this he does, that he might thence conclude, that there is no such thing as "Free-will." This is the point that makes against you, and it is to this you ought to have answered. I am arguing about merit, and you are all the while talking about reward; and yet, you so talk about it, as not to evade that which you wish to evade; nay, in your very talking about reward, you acknowledge merit; and yet, pretend you do not see it. Tell me, then, what moved God to love Jacob, and to hate Esau, even before they were born?

But however, the assertion, that Malachi is speaking of temporal affliction only, is false: nor is he speaking of the destroying of Edom: you entirely pervert the sense of the prophet by this contrivance. The prophet shews what he means, in words the most clear.—He upbraids the Israelites with ingratitude: because, after God had loved them, they did not, in return, either love Him as their Father, or fear Him as their Lord. (Mai. i. 6.).

That God had loved them, he proves, both by the Scriptures, and by facts: viz. in this:—that although Jacob and Esau were brothers, as Moses records Gen. xxv. 21-28, yet He loved Jacob and chose him before he was born, as we have heard from Paul already; but that, He so hated Esau, that He removed away his dwelling into the desert; that moreover, he so continued and pursued that hatred, that when He brought back Jacob from captivity and restored him, He would not suffer the Edomites to be restored; and that, even if they at any time said they wished to build, He threatened them with destruction. If this be not the plain meaning of the prophet's text, let the whole world prove me a liar.—Therefore the temerity of the Edomites is not here reproved, but, as I said before, the ingratitude of the sons of Jacob; who do not see what God has done, for them, and against their brethren the Edomites; and for no other reason, than because, He hated the one, and loved the other.

How then will your assertion stand good, that the prophet is here speaking of temporal affliction, when he testifies, in the plainest words, that he is speaking of the two people as proceeding from the two patriarchs, the one received to be a people and saved, and the other left and at last destroyed? To be received as a people, and not to be received as a people, does not pertain to temporal good and evil only, but unto all things. For our God is not the God of temporal things only, but of all things. Nor does God will to be thy God so as to be worshipped with one shoulder, or with a lame foot, but with all thy might, and with all thy heart, that He may be thy God as well here, as hereafter, in all things, times, and works.

Sect. 103.—THE third contrivance is—'that, according to the trope interpretation of the passage, God neither loves all the Gentiles, nor hates all the Jews; but, out of each people, some. And that, by this use of the trope, the Scripture testimony in question, does not at all go to prove necessity, but to beat down the arrogance of the Jews.'—The Diatribe having opened this way of escape, then comes to this—'that God is said to hate men before they are born, because, He foreknows that they will do that which will merit hatred: and that thus, the hatred and love of God do not at all militate against "Free-will"'—And at last, it draws this conclusion—'that the Jews were cut off from the olive tree on account of the merit of unbelief, and the Gentiles grafted in on account of the merit of faith, according to the authority of Paul; and that, a trope is held out to those who are cut off, of being grafted in again, and a warning given to those who are grafted in, that they fall not off.'—

May I perish if the Diatribe itself knows what it is talking about. But, perhaps, this is also a rhetorical fetch; which teaches you, when any danger seems to be at hand, always to render your sense obscure, lest you should be taken in your own words. I, for my part, can see no place whatever in this passage for those trope-interpretations, of which the Diatribe dreams, but which it cannot establish by proof. Therefore, it is no wonder that this testimony does not make against it, in the trope-interpreted sense, because, it has no such sense.

Moreover, we are not disputing about cutting off and grafting in, of which Paul here speaks in his exhortations. I know that men are grafted in by faith, and cut off by unbelief; and that they are to be exhorted to believe that they be not cut off. But it does not follow, nor is it proved from this, that they can believe or fall away by the power of "Free-will," which is now the point in question. We are not disputing about, who are the believing and who are not; who are Jews and who are Gentiles; and what is the consequence of believing and falling away; that pertains unto exhortation. Our point in dispute is, by what merit or work they attain unto that faith by which they are grafted in, or unto that unbelief by which they are cut off. This is the point that belongs to you as the teacher of "Free-will." And pray, describe to me this merit.

Paul teaches us, that this comes to them by no work of theirs, but only according to the love or the hatred of God: and when it is come to them, he exhorts them to persevere, that they be not cut off. But this exhortation does not prove what we can do, but what we ought to do.

I am compelled thus to hedge in my adversary with many words, lest he should slip away from, and leave the subject point, and take up any thing but that: and in fact, to hold him thus to the point, is to vanquish him. For all that he aims at, is to slide away from the point, withdraw himself out of sight, and take up any thing but that, which he first laid down as his subject design.

Sect. 104.—THE next passage which the Diatribe takes up is that of Isaiah xlv. 9, "Shall the clay say to Him that fashioneth it, what makest Thou?" And that of Jeremiah xviii. 6, "Behold as the clay is in the potter's hand, so are ye in Mine hand." Here the Diatribe says again—"these passages are made to have more force in Paul, than they have in the places of the prophets from which they are taken; because, in the prophets they speak of temporal affliction, but Paul uses them, with reference to eternal election and reprobation."—So that, here again, temerity or ignorance in Paul, is insinuated.

But before we see how the Diatribe proves, that neither of these passages excludes "Free-will," I will make this remark:—that Paul does not appear to have taken this passage out of the Scriptures, nor does the Diatribe prove that he has. For Paul usually mentions the name of his author, or declares that he has taken a certain part from the Scriptures; whereas, here, he does neither. It is most probable, therefore, that Paul uses this general similitude according to his spirit in support of his own cause, as others have used it in support of theirs. It is in the same way that he uses this similitude. "A little leaven leaveneth the whole lump'" which, 1 Cor. v. 6, he uses to represent corrupt morals: and applies it in another place (Gal. v. 9) to those who corrupt the Word of God: so Christ also speaks of the "leaven of Herod" and "of the Pharisees." (Mark viii. 15; Matt. xvi. 6).

Supposing, therefore, that the prophets use this similitude, when speaking more particularly of temporal punishment; (upon which I shall not now dwell, lest I should be too much occupied about irrelevant questions, and kept away from the subject point,) yet Paul uses it, in his spirit, against "Free-will." And as to saying that the liberty of the will is not destroyed by our being as clay in the hand of an afflicting God, I know not what it means, nor why the Diatribe contends for such a point: for, without doubt, afflictions come upon us from God against our will, and impose upon us the necessity of bearing them, whether we will or no: nor is it in our power to avert them: though we are exhorted to bear them with a willing mind.

Sect. 105.—BUT it is worth while to hear the Diatribe make out, how it is that the argument of Paul does not exclude "Free-will" by that similitude: for it brings forward two absurd objections: the one taken from the Scriptures, the other from Reason. From the Scriptures it collects this objection.

—When Paul, 2 Tim. ii. 20, had said, that "in a great house there are vessels of gold and silver, wood and earth, some to honour and some to dishonour," he immediately adds, "If a man therefore purge himself from these, he shall be a vessel unto honour, &c." (21.)—Then the Diatribe goes on to argue thus:—"What could be more ridiculous than for any one to say to an earthen chamber-convenience, If thou shalt purify thyself, thou shalt be a vessel unto honour? But this would be rightly said to a rational earthen vessel, which can, when admonished, form itself according to the will of the Lord."—By these observations it means to say, that the similitude is not in all respects applicable, and is so mistaken, that it effects nothing at all.

I answer: (not to cavil upon this point:)—that Paul does not say, if any one shall purify himself from his own filth, but "from these;" that is, from the vessels unto dishonour: so that the sense is, if any one shall remain separate, and shall not mingle himself with wicked teachers, he shall be a vessel unto honour. Let us grant also that this passage of Paul makes for the Diatribe just as it wishes: that is, that the similitude is not effective. But how will it prove, that Paul is here speaking on the same subject as he is in Rom. ix. 11-23, which is the passage in dispute? Is it enough to cite a different passage without at all regarding whether it have the same or a different tendency? There is not (as I have often shewn) a more easy or more frequent fall in the Scriptures, than the bringing together different Scripture passages as being of the same meaning. Hence, the similitude in those passages, of which the Diatribe boasts, makes less to its purpose than our similitude which it would refute.

But (not to be contentious), let us grant, that each passage of Paul is of the same tendency; and that a similitude does not always apply in all respects; (which is without controversy true; for otherwise, it would not be a similitude, nor a translation, but the thing itself; according to the proverb, 'A similitude halts, and does not always go upon four feet;') yet the Diatribe errs and transgresses in this:—neglecting the scope of the similitude, which is to be most particularly observed, it contentiously catches at certain words of it: whereas, 'the knowledge of what is said, (as Hilary observes,) is to be gained from the scope of what is said, not from certain detached words only.' Thus, the efficacy of a similitude depends upon the cause of the similitude. Why then does the Diatribe disregard that, for the purpose of which Paul uses this similitude, and catch at that, which he says is unconnected with the purport of the similitude? That is to say, it is an exhortation where he saith, "If a man purge himself from these;" but a point of doctrine where he saith, "In a great house, there are vessels of gold, &c." So that, from all the circumstances of the words and mind of Paul, you may understand that he is establishing the doctrine concerning the diversity and use of vessels.

The sense, therefore, is this:—seeing that so many depart from the faith, there is no comfort for us but the being certain that "the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And let every one that calleth upon the name of the Lord depart from evil." (2 Tim. ii. 19). This then is the cause and efficacy of the similitude—that God knows His own! Then follows the similitude—that there are different vessels, some to honour and some to dishonour. By this it is proved at once, that the vessels do not prepare themselves, but that the Master prepares them. And this is what Paul means, where he saith, "Hath not the potter power over the clay, &c." (Rom. ix. 21). Thus, the similitude of Paul stands most effective: and that to prove, that there is no such thing as "Free-will" in the sight of God.

After this, follows the exhortation: "If a man purify himself from these," &c. and for what purpose this is, may be clearly collected from what we have said already. It does not follow from this, that the man can purify himself. Nay, if any thing be proved hereby it is this:—that "Free-will" can purify itself without grace. For he does not say, if grace purify a man; but, "if a man purify himself." But concerning imperative and conditional passages, we have said enough. Moreover, the similitude is not set forth in conditional, but in indicative verbs—that the elect and the reprobate, are as vessels of honour and of dishonour. In a word, if this fetch stand good, the whole argument of Paul comes to nothing. For in vain does he introduce vessels murmuring against God as the potter, if the fault plainly appear to be in the vessel, and not in the potter. For who would murmur at hearing him damned, who merited damnation!

Sect. 106.—THE other absurd objection, the Diatribe gathers from Madam Reason; who is called, Human Reason—that the fault is not to be laid on the vessel, but on the potter: especially, since He is such a potter, who creates the clay as well as attempers it.—"Whereas, (says the Diatribe) here the vessel is cast into eternal fire, which merited nothing: except that it had no power of its own."—

In no one place does the Diatribe more openly betray itself, than in this. For it is here heard to say, in other words indeed, but in the same meaning, that which Paul makes the impious to say, "Why doth He yet complain? for who hath resisted His will?" (Rom. ix. 19). This is that which Reason cannot receive, and cannot bear. This is that, which has offended so many men renowned for talent, who have been received through so many ages. Here they require, that God should act according to human laws, and do what seems right unto men, or cease to be God! 'His secrets of Majesty, say they, do not better His character in our estimation. Let Him render a reason why He is God, or why He wills and does that, which has no appearance of justice in it. It is as if one should ask a cobbler or a collar-maker to take the seat of judgment.'

Thus, flesh does not think God worthy of so great glory, that it should believe Him to be just and good, while He says and does those things which are above that, which the volume of Justin and the fifth book of Aristotle's Ethics, have defined to be justice. That Majesty which is the Creating Cause of all things, must bow to one of the dregs of His creation: and that Corycian cavern must, vice versa, fear its spectators. It is absurd that He should condemn him; who cannot avoid the merit of damnation. And, on account of this absurdity, it must be false, that "God has mercy on whom He will have mercy, and hardens whom He will." (Rom. ix. 18). He must be brought to order. He must have certain laws prescribed to Him, that he damn not any one but him, who, according to our judgment, deserves to be damned.

And thus, an effectual answer is given to Paul and his similitude. He must recall it, and allow it to be utterly ineffective: and must so attemper it, that this potter (according to the Diatribe's interpretation) make the vessel to dishonour from merit preceding: in the same manner in which He rejected some Jews on account of unbelief, and received Gentiles on account of faith. But if God work thus, and have respect unto merit, why do those impious ones murmur and expostulate? Why do they say, "Why doth He find fault? for who hath resisted His will?" (Rom. ix. 19). And what need was there for Paul to restrain them? For who wonders even, much less is indignant and expostulates, when any one is damned who merited damnation? Moreover where remains the power of the potter to make what vessel He will, if, being subject to merit and laws, He is not permitted to make what He will, but is required to make what He ought? The respect of merit militates against the power and liberty of making what He will: as is proved by that "good man of the house," who, when the workmen murmured and expostulated concerning their right, objected in answer, "Is it not lawful for me to do what I will with mine own?"—These are the arguments, which will not permit the gloss of the Diatribe to be of any avail.

Sect. 107.—BUT let us, I pray you, suppose that God ought to be such an one, who should have respect unto merit in those who are to be damned. Must we not, in like manner; also require and grant, that He ought to have respect unto merit in those who are to be saved? For if we are to follow Reason, it is equally unjust, that the undeserving should be crowned, as that the undeserving should be damned. We will conclude, therefore, that God ought to justify from merit preceding, or we will declare Him to be unjust, as being one who delights in evil and wicked men, and who invites and crowns their impiety by rewards.—And then, woe unto you, sensibly miserable sinners, under that God! For who among you can be saved!

Behold, therefore, the iniquity of the human heart! When God saves the undeserving without merit, nay, justifies the impious with all their demerit, it does not accuse Him of iniquity, it does not expostulate with Him why He does it, although it is, in its own judgment, most iniquitous; but because it is to its own profit, and plausible, it considers it just and good. But when He damns the undeserving, this, because it is not to its own profit, is iniquitous; this is intolerable; here it expostulates, here it murmurs, here it blasphemes!

You see, therefore, that the Diatribe, together with its friends, do not, in this cause, judge according to equity, but according to the feeling sense of their own profit. For, if they regarded equity, they would expostulate with God when He crowned the undeserving, as they expostulate with Him when He damns the undeserving. And also, they would equally praise and proclaim God when He damns the undeserving, as they do when He saves the undeserving; for the iniquity in either instance is the same, if our own opinion be regarded:—unless they mean to say, that the iniquity is not equal, whether you laud Cain for his fratricide and make him a king, or cast the innocent Abel into prison and murder him!

Since, therefore, Reason praises God when He saves the undeserving, but accuses Him when He damns the undeserving; it stands convicted of not praising God as God, but as a certain one who serves its own profit; that is, it seeks, in God, itself and the things of itself, but seeks not God and the things of God. But if it be pleased with a God who crowns the undeserving, it ought not to be displeased with a God who damns the undeserving. For if He be just in the one instance, how shall He not be just in the other? seeing that, in the one instance, He pours forth grace and mercy upon the undeserving, and in the other, pours forth wrath and severity upon the undeserving?—He is, however, in both instances, monstrous and iniquitous in the sight of men; yet just and true in Himself. But, how it is just, that He should crown the undeserving, is incomprehensible now, but we shall see when we come there, where it will be no longer believed, but seen in revelation face to face. So also, how it is just, that He should damn the undeserving, is incomprehensible now, yet, we believe it, until the Son of Man shall be revealed!

Sect. 108.—THE Diatribe, however, being itself bitterly offended at this similitude of the "potter'' and the "clay," is not a little indignant, that it should be so pestered with it. And at last it comes to this. Having collected together different passages of Scripture, some of which seem to attribute all to man, and others all to grace, it angrily contends—'that the Scriptures on both sides should be understood according to a sound interpretation, and not received simply as they stand: and that, otherwise, if we still so press upon it that similitude, it is prepared to press upon us, in retaliation, those subjunctive and conditional passages; and especially, that of Paul, "If a man purify himself from these." This passage (it says) makes Paul to contradict himself, and to attribute all to man, unless a sound interpretation be brought in to make it clear. And if an interpretation be admitted here, in order to clear up the cause of grace, why should not an interpretation be admitted in the similitude of the potter also, to clear up the cause of "Free-will?"—

I answer: It matters not with me, whether you receive the passages in a simple sense, a twofold sense, or a hundred-fold sense. What I say is this: that by this sound interpretation of yours, nothing that you desire is either effected or proved. For that which is required to be proved, according to your design is, that "Free-will" cannot will good. Whereas, by this passage, "If a man purify himself from these," as it is a conditional sentence, neither any thing nor nothing is proved, for it is only an exhortation of Paul. Or, if you add the conclusion of the Diatribe, and say, 'the exhortation is in vain, if a man cannot purify himself;' then it proves, that "Free-will" can do all things without grace. And thus the Diatribe explodes itself.

We are waiting, therefore, for some passage of the Scripture, to shew us that this interpretation is right; we give no credit to those who hatch it out of their own brain. For, we deny, that any passage can be found which attributes all to man. We deny that Paul contradicts himself, where he says, "If a man shall purify himself from these." And we aver, that both the contradiction and the interpretation which exhorts it, are fictions; that they are both thought of, but neither of them proved. This, indeed, we confess, that, if we were permitted to augment the Scriptures by the conclusions and additions of the Diatribe, and to say, 'if we are not able to perform the things which are commanded, the precepts are given in vain;' then, in truth, Paul would militate against himself, as would the whole Scripture also: for then, the Scripture would be different from what it was before, and would prove that "Free-will" can do all things. What wonder, however, if he should then contradict himself again, where he saith, in another place, that "God worketh all in all!" (1 Cor. xii. 6).

But, however, the Scripture in question, thus augmented, makes not only against us, but against the Diatribe itself, which defined "Free-will" to be that, 'which cannot will any thing good.