with the evil of impiety. For they say, that previous to any works, either good or evil, of two persons not yet born, God loved the one, and hated the other. But we answer, that this was done by the prescience of God, by which he knows, even concerning those who are not yet born, what sort of a person every one will be. But let not any one say, Therefore God chose works in him whom he loved, although they did not yet exist, because he foreknew that they would be but if he chose works, how does the Apostle say, that the election was not made of works? Wherefore it is to be understood, that good works are done through love, but that love is in us through the gift of the Holy Ghost, as the same Apostle says, The love of God is shed abroad in our hearts, by the Holy Ghost, which Therefore no one ought to glory in his works as if they were his own, which he has by the gift of God, since love itself works good in him. What then did God choose? For if he gives the Holy Spirit to whom he wills, through which love works good, how has he chosen to whom he gives it? For if it be given in consequence of no merit, there is no election; for all are equal before merit; nor can it be called election, where things are exactly equal. But be is given unto us (d).' (d) Rom. c. 5. v. 5. cause cause the Holy Spirit is not given except to those who believe, God has not chosen the works which he himself gives, when he gives the Holy Spirit, that we may do good works through love; but nevertheless he has chosen faith. Because, except every one believes in him, and continues in the will of receiving, he does not receive the gift of God, that is, the Holy Ghost, by which he may do good works, the love of God being shed abroad. Therefore God did not in his prescience choose the works of any one, which he was himself about to give; but he chose faith in his prescience; so that he chose him who he foreknew would believe, to whom he might give his Holy Spirit; that by good works he might also obtain eternal life."-Vol. 3. part 2. p. 916. "The mind of man, wavering and fluctuating between the confession of infirmity and the boldness of presumption, is generally beaten about this way and that, and is so impelled, that he is in danger of falling down a precipice on either side. For if he should entirely give himself up to his own infirmity, and incline to this opinion, so as to say, Because the mercy of God is in the end so ready to all sinners, in whatever sins they may persevere, provided they believe that God delivers, that God pardons, that no one of the wicked who have faith (fidelium iniquorum) perishes; perishes; that is, no one of those perishes, who say to themselves, Whatever I may do, with whatever crimes and wickedness I may be defiled, how much soever I may sin, God delivers me by his mercy, because I have believed in him: He, therefore, who says that no person of this kind perishes, from a wrong opinion, inclines to the impunity of sinners; and that just God to whom mercy and judgement are sung (e), not mercy only, but judgement also, finds the person wrongly presuming upon himself, and abusing the mercy of God to his own destruction, and. must necessarily condemn him. Such a thought, then, throws a man down a precipice, through fear of which, if any one should raise himself to a certain boldness of presumption, and shall presume upon his own strength and righteousness, and shall propose in his mind to fulfil righteousness, and so to do all things which are commanded in the law, that he offends in nothing, and to have his life in his own power, so that he no where falls, no where fails, no where stumbles, is no where in darkness, and attributes this to himself and to the power of his will; even if he should happen to fulfil all things which seem just in the sight of men, so that nothing is found in his life which can be blamed by men, God con ' (e) Ps. 101. V. T. demns demns this very presumption, and boast of pride, What then happens if a man should justify himself, and presume upon his own righteousness? He falls. If, considering and thinking of his own weakness, and presuming upon the mercy of God, he shall neglect to purge his life of his sins, and shall plunge into every gulf of wickedness; he too falls. The presumption of righteousness is, as it were, on the right hand; the opinion of the impunity of sinners is, as it were, on the left. Let us hear the voice of God, saying to us, 'Turn not to the right hand, nor to the left (f).' Presume not upon your own just right to the kingdom; presume not upon the mercy of God to sin. The Divine precept calls you back from both; both from that height, and from this depth. If you should ascend to the one, you will be thrown down; if you should fall into the other, you will be drowned. Turn not, he says, to the right hand, nor to the left. Again I say this short thing, which you may all keep fixed upon your minds; Presume not upon your own righteousness to reign; presume not on the mercy of God to sin. What then shall I do? you will answer. This Psalm teaches you: which being read and treated of, I think that, through the assistance of the mercy of God, we shall see the way, in which (f) Prov. c. 4. v. 27. we we either already walk, or which we ought to keep. Let every one hear according to his own measure; and as he shall be conscious to himself, so let him either grieve, as deserving correction, or rejoice, as deserving approbation. If he shall find that he has gone astray, let him return, that he may walk in the way; if he shall find himself in the way, let him walk on, that he may arrive at the end. Let no one be proud, who is out of the way; let no one be idle, who is in the way." After proving that Abrahamn was justified by faith, not by works, he supposes some one to say, "You see, then, because Abraham was justified by faith, not by works, I will do whatever I like; because, even if I shall not have good works and shall only believe in God, it is counted to me for righteousness. If he has said this, and determined it, he is fallen and is drowned; if he still thinks upon it, and is hesitating, he is in danger. But the Scripture of God, and the true meaning of it, deliver from danger not only him who is in danger, but also raise from the deep him who is drowned. I answer then, as if against an Apostle, and I say concerning Abraham himself, what we find also in the Epistle of another Apostle, who wished to correct those who had misunderstood that Apostle. For James in his Epistle, in opposition to those who were unwilling |