6 και το human nature." He affirms*, that "God both gives a capacity to receive, and strength to perform that which is good. That he has two parts therein, the first and the last, and that ovde Xploтolo dixa βροτος ιχνος αειμει, * without Christ a man cannot take one step that way; and therefore men should be careful not to ascribe too much to themselves, nor trust in their own strength, though never so wise." For, as he observes elsewhere upon those words†, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy: "There are some who are so lifted up with their good works, as to ascribe all to themselves, and nothing to the Creator and Author of wisdom, and Supplier of good things. These words teach them, or Kα TO βουλεσθαι καλως δειται της παρα Θεου βοηθειας, that to will rightly, requires help from God;' or rather, the choosing itself of things needful is something divine, and is a gift of God's good-will to man for salvation, and ought to be both in us and of God: therefore he saith, it is not of him that willeth, that is, not only of him that willeth, nor of him that runneth only, but of God that showeth mercy; so because TO Bovλelaι mapa Ocov, to will is from God,' he rightly ascribes all unto him; for if thou runnest and strivest never so much, thou standest in need of him who gives the crown, according to Psalm cxxvii. 1.” In which passage may be observed, that he asserts not only that divine assistance is requisite to a man's willing that which is good, but that the will itself is of God. Gregory does indeed assert‡ free will in man, as he was at first created by God, and continued in a state of innocence; but at the same time gives plain intimations, that man's freewill is now, through transgression, in a state of servitude. "Liberty and riches," says he§, "were, or lay in the sole keeping of the commandments; and on the contrary, the transgression of it is real poverty, kai dovλeia, and slavery." SECTION XXII. GREGORIUS NYSSENUS. A. D. 380. GREGORY of Nyssa frequently speaks of the corruption and weakness of human nature. He asserts, that man is born in sin; that the image of God is lost in man ; that that which is good x@par ovк εχει, "hath no place in him** ; and that human nature, being in wickedness through sin, αποκεκριται της κυρίας του αγαθού κλησεως, “ is exempted from the proper appellation of good++," or does not deserve the name of good; yea, so faulty is it, that it cannot understand exactly what is naturally good, and what through deceit supposed to be soft. He owns, that man's free will was originally good, and the gift of God, but that it is the instrument of sin §§; yea, the last of *Greg. Nazianz. carmen 58, p. 136, 137, tom. ii. + Ib. Orat. 31, p. 504, tom. i. Ib. 1, p. 8, 9; et orat. 16, p. 256; et orat. 38, p. 618; et orat. 42, p. 680. § Ib. 16, p. 256. Gregor. Nyss. in Psalm, c. 16, p. 370, vol. i. ** Ib. Orat. Funebr. Pulcher. p. 955. De Beatitud. orat. 5, p. 801. Ib. contr. Eunomi. 1. 11, p. 282, vol. ii. tt Ib. contr. Eunom. 1. 10, p. 264. §§ Ib. in Eccles. homil. 2, p. 338, vol. i. evils*. Moreover he says†, that "man has changed Tηy Tovnрav TηS αμαρτίας δουλειαν αντι της αυτεξου σιου ελευθεριας, " and has, instead of the freedom of the will, the wicked and base slavery of sin;' and has chose rather to be under the tyranny of a corrupting power, than to be with God." Nay, he says, "that he who was without lord and master, and of his own free will, νυν υπο τοιουτων και τοσούτων κακων κυριευται, 'is now lorded over by such and so many evils,' as it is not easy to number our tyrants." Hence he observes the impotency of man, and the necessity of the Spirit and grace of God. On Cant. i. 2 he has this notes: "In what follows, the soul, the bride, touches a more sublime philosophy, showing το απρόσιτον τε και αχώρητον λογισμοίς ανθρωπινοις της θειας δυναμεως, that divine virtue is not to be come at and comprehended by human reasonings,' when she says, Thy name is as ointment poured forth." And in another place he says, that "the power of human virtue ουκ εξαρκει καθ' εαυτην, is not sufficient of itself to raise up souls destitute of grace to a form of life." Yea, he observes ¶, "that such mischievous evils, and so difficult of cure, are hid in the souls of men, ωστε μη δυνατον ειναι δια μονης της ανθρωπινης απουδής kaι apeтns, as that it is not possible, by mere human industry and virtue, to wear them out, and remove them, unless one receives the helping power of the Spirit." And a little after**, "The tempter lays many snares for the soul, and human nature is in so bad a condition in itself, that it cannot get the victory of him." He argues the weakness of human nature, and the necessity of divine grace and assistance, from the several petitions in the Lord's Prayer: "What," says hett, "does that petition mean, Hallowed be thy name, thy kingdom come ? but this, οτι ασθενής εστι προς αγαθού τινος κτησιν η ανθρωπινη φυσις, ' that human nature is weak to procure any thing that is good; and therefore none of the things that we are seeking diligently after befall us, unless the divine help works that which is good in us. And a little after‡‡, "He that says in prayer, hallowed be thy name, prays thus, γενοιμεν τη συνέργεια της σης βοηθειας, Ο that Y might, by thine help and assistance,' be unblamable, righteous, godly, abstaining from every evil work, speaking truth, working righteousness, &c.; for God cannot otherwise be glorified by man, unless his virtue witness, that the cause of good things is through the divine power." Then he goes on to set forth the wretched condition that human nature is in by reason of sin, and adds §§, "Well do we pray, that the kingdom of God may come upon us; for we cannot otherwise put off the wretched government of corruption, unless the quickening power takes the dominion over us." Again, on that petition, Thy will be done, he asks, "Why do we pray, that we may have a good will from God? οτι ασθενης η ανθρωπινη φύσις προς το αγαθόν εστιν, because human nature is weak to that which is good." And a little after he observes ¶¶, that "there is in us such a bias to that which is evil, that * De Beatitud. homil. 8, p. 459. De Beatitud. orat. 3, p. 785. we have no need of an assistant, seeing wickedness perfects itself of its own accord in our will; but if the inclination is made to that which is better, του Θεου χρεια την επιθυμιαν εις έργον αγοντος, we have need of God to bring the desire into action.' Therefore we say, because thy will is temperance, but I am carnal, sold under sin, by thy power form aright this good will in me; the same of righteousness, godliness, the alienation of the affections." And yet after all this it cannot be denied, that Gregory drops several expressions which seem to favour free will; and among others of the like nature, that is said * by him, which is cited by Dr. Whitbyt, that "it is in men's power to be the children of the day, or of the night; and that they are the children of God by virtue, and of the enemy by vice:" which must be reckoned among his unguarded expressions, in which he carries the power of man's free will too far; unless the patrons of that doctrine can reconcile them to the numerous testimonies to the contrary produced here and elsewhere. To which may be added, that prayer of his at the close of one of his treatises: The Lord give us power, els тO EKKλIEW ATTO Kakoν, kaι TOLEW ayatov, 'to decline from evil, and to do that which is good,' through the grace and philanthropy of the Lord and God, and our Savour Jesus Christ." 66 SECTION XXIII. HILARIUS DIACONUS. A. D. 380. HILARY the Deacon, or the author of the Commentaries on the Epistles of the apostle Paul, formerly thought to be Ambrose's, very plainly asserts the doctrine of original sin, the impotency of man to fulfil the law, or do that which is spiritually good, and the necessity of divine grace. "It is manifest," says he S," that in Adam all sinned; quasi in massa, ‘as in the lump; for he being corrupted by sin, all whom he begat are born under sin; wherefore from him we are all sinners, because we are all of him." Again ||: "It is right and plain, that we ought not to obey the invention of Adam, who acted carnally, and who first sinning hath left death unto us, hæreditatis titulo, by way of inheritance." Likewise speaking of sin, being condemned by the cross of Christ; hence, says he T, "The authority as it were of sin was taken away, by which it held men in hell propter delictum Adæ, for the sin of Adam." And elsewhere **, to the same effect: "Being delivered from a state of darkness, that is, pulled out of hell, in which we were held by the devil, tam ex proprio quam ex delicto Ada, both for our own and the sin of Adam,' who is the father of all sinners, we are translated by faith into the heavenly kingdom of the Son of God." Once more, Adam," says hett, "sold himself first, and hereby all his seed are subject to sin, wherefore man is weak to keep the commands of the law, nisi divinis auxilius muniatur, unless he is fortified by divine aids; hence it is," he says, "the law is spiritual, but I am carnal, 66 + Discourse, &c. p. 97; ed. 2. p. 96. § Comment. in Epist. Rom. p. 269. tt In Rom. p. 282. **In Col. p. 535. sold under sin; that is, the law is firm and just, and without fault, but man is frail, and subjected by his father's sin; so that he cannot use his power in obeying the law, and therefore must fly to the mercy of God to escape the severity of the law." And a little after: "What is commanded by the law is pleasing, and there is will to do, but power and strength are wanting to fulfil; because man is so pressed with the power of sin that he cannot go where he would, nor can he gainsay, because another is master of his power." And a little farther+: “It was impossible for us to fulfil the law, because we were subject to sin." SECTION XXIV. AMBROSIUS MEDIOLANENSIS. A. D. 380. AMBROSE of Milain abounds with testimonies to the doctrine of original sin, and the depravity and weakness of human nature: "We have all," says he‡, "sinned in the first man, and through a succession of nature a succession also of the fault is transfused from one to all. Adam is in each of us, for in him human nature failed, because through one sin passed upon all." Again §: "The species of mankind may be considered in one: Adam was, and in him all were; Adam perished, et in illo omnes perierunt, and in him all have perished." And in another place he says, "All men are born under sin, quorum ipse ortis in vitio est, whose very beginning itself is in sin, according to Psalm li. 5." And elsewhere he thus expresses himself: "I am fallen in Adam, I am cast out of paradise in Adam, am dead in Adam; how could he call me back, unless he had found me in Adam, as obnoxious to fault in him? A debt to death, so justified in Christ." Once more, says he**, "We are all begotten in bondage. Why dost thou assume the arrogance of liberty in a servile condition? Why dost thou usurp the titles of nobility, O servile inheritance! Thou knowest not that the fault of Adam and Eve has bound thee to servitude." Yea, he says+t, antequam nascamur maculamur contagio, "before we were born we are spotted with the infection;' and before the use of light we receive the injury of its original; we are conceived in iniquity;" with more that follows to the same purpose. It would be too tedious to transcribe all the passages of this father which speak of this doctrine; I shall therefore refer the learned reader to the places in the margin‡‡, which he may consult at his leisure. Hence he frequently inculcates the inability of man to do any good thing of himself, and the necessity of divine grace and assistance. "We often talk," says he§§, "of avoiding this § In Luc. 1. 7, p. 169. ¶ De Fide Resurrect. in obit. satyr. p. 322. tt Enarr. in Psalm 1. p. 835. Apolog. David. 2, c. 12, p. 519, 520. De Pœnitent. 1. 1, c. 3, P. 388. De Jacob. 1. 1, c. 3, p. 314. De Noe, c. 12, p. 194; de Jacob, 1. 1, c. 3, p. 313; Apolog. David. 1, c. 5, p. 496, et c. 8, p. 512; de Tobia, c. 6, p. 589, c. 23, p. 601; Enarr. in Psalm xlviii. p. 825, 826, in Psalm cxix. Zad. p. 1052, Koph, p. 1057, Res, p. 1065; in Luc. 1. 4, p. 72, 1. 7, p. 133; de Initiand. c 6, p. 347; vide plura in Aug. contr. duas Epist. Pelag. 1. 4, c. 11. §§ De Fuga Seculi, c. 1, p. 351. world; I wish the affection was as cautious and careful as the talk is easy; but what is worse, frequently the allurement of earthly lust creeps in, and a flood of vanities seizes the mind, that what you study to shun, that you think of, and roll over in your heart; which to beware of is difficult to men, to put off, impossible. Moreover, that this is a matter rather of wish than affection, the prophet testifies, saying, Incline my heart to thy testimonies, and not unto covetousness: Non enim in potestate nostra est cor nostrum, 'for our heart is not in our own power.' Who is so happy as always in his heart to ascend? But how can this be without divine help? Truly by no means, according to Psalm lxxxiv. 5." Again: "Who can ascend from earthly things to heavenly, from the shadow to clearness, from the exemplar to the inner chambers of truth, by human steps, sine divino ductu, without divine guidance?" And in another place he says t, "Because human nature without divine aid is weak, it requires God a helper to heal it." Elsewhere he says, "Neither can any say, that man can procure more for himself than what is bestowed upon him by a divine gift." Having mentioned the complaint and conduct of the apostle Paul, in Rom. vii. 23-25, he makes this observation §. "that if he that was stronger did not commit himself to his own strength, that he might escape the body of death, but sought help from Christ, quid nos facere oportet infirmiores, what should we do who are more infirm?" He ascribes men's having a will to that which is good, and the beginning of every good action, unto God. "He that follows Christ," he observes, being asked why he should be a Christian, may answer, It seemed good to me; which, when he says, he does not deny that it seemed good to God; a Deo enim preparatur voluntas hominum, 'for the will of men is prepared by God;' for that God is honoured by a saint. is owing to the grace of God." Again: "You see that everywhere the power of God co-operates with human endeavours; no man can build without the Lord; nemo quidquam incipere sine Domino, no man can begin any thing without the Lord." As for man in a state of unregeneracy, Ambrose was so far from supposing that he has a free will to that which is good, that he represents him in a state of bondage and slavery: "The soul," says he **, "is fastened as with nails to corporal pleasures, and when it is once immersed in earthly lusts, it sticks fast, so that it is difficult to fly back on high, from whence it descends, sine favore Dei, without the grace of God." Again++: "Every passion is servile, for he that commits sin is the servant of sin; and what is worse, multorum servus est, he is the servant of many;' he that is subject to vices has given himself up to many lords, so that he can scarcely come out of the service." Once more "He that is in sin cannot be said to be free, but a servant, whom the grievous bonds of sin hold." I do not remember that either Vossius or Dr. Whitby has either produced or referred to one single passage in this father in favour of free will. 66 Enarr. in Psalm cxix. Gimel, p. 894. + Expos. in Isa. apud Aug. contr. duas Epist. Pelag. 1. 4, c. 11. De Paradiso, c. 5, p. 116. ¶ lb. 1. 2, p. 38. § De Abraham, 1. 2, c. 6, p. 251. ** Ib. l. 4, p. 71. 林 In Luc. 1. 1, p. 8. tt De Jacob. 1. 2, c. 3, p. 327. Enarr. in Psalm xxxvi. p. 689. |