Chapter 15 [XIV.]--He Who Has Been Taught by Grace Actually Comes to Christ.
Now as touching this kind of teaching, the Lord also says: "Every man that hath heard, and hath learned of the Father, cometh unto me." [1819] Of the man, therefore, who has not come, it cannot be correctly said: "Has heard and has learned that it is his duty to come to Him, but he is not willing to do what he has learned." It is indeed absolutely improper to apply such a statement to that method of teaching, whereby God teaches by grace. For if, as the Truth says, "Every man that hath learned cometh," it follows, of course, that whoever does not come has not learned. But who can fail to see that a man's coming or not coming is by the determination of his will? This determination, however, may stand alone, if the man does not come; but if he does come, it cannot be without assistance; and such assistance, that he not only knows what it is he ought to do, but also actually does what he thus knows. And thus, when God teaches, it is not by the letter of the law, but by the grace of the Spirit. Moreover, He so teaches, that whatever a man learns, he not only sees with his perception, but also desires with his choice, and accomplishes in action. By this mode, therefore, of divine instruction, volition itself, and performance itself, are assisted, and not merely the natural "capacity" of willing and performing. For if nothing but this "capacity" of ours were assisted by this grace, the Lord would rather have said, "Every man that hath heard and hath learned of the Father may possibly come unto me." This, however, is not what He said; but His words are these: "Every man that hath heard and hath learned of the Father cometh unto me." Now the possibility of coming Pelagius places in nature, or even--as we found him attempting to say some time ago [1820] --in grace (whatever that may mean according to him),--when he says, "whereby this very capacity is assisted;" whereas the actual coming lies in the will and act. It does not, however, follow that he who may come actually comes, unless he has also willed and acted for the coming. But every one who has learned of the Father not only has the possibility of coming, but comes; and in this result are already included the motion of the capacity, the affection of the will, and the effect of the action. [1821]
[1819] John vi. 45.
[1820] See above, ch. 7 [vi.].
[1821] The technical gradation is here neatly expressed by profectus, affectus, and effectus.
Chapter 16 [XV.]--We Need Divine Aid in the Use of Our Powers. Illustration from Sight.
Now what is the use of his examples, if they do not really accomplish his own promise of making his meaning clearer to us; [1822] not, indeed, that we are bound to admit their sense, but that we may discover more plainly and openly what is his drift and purpose in using them? "That we are able," says he, "to see with our eyes is not of us; but it is of us that we make a good or a bad use of our sight." Well, there is an answer for him in the psalm, in which the psalmist says to God, "Turn Thou away mine eyes, that they behold not iniquity." [1823] Now although this was said of the eyes of the mind, it still follows from it, that in respect of our bodily eyes there is either a good use or a bad use that may be made of them: not in the literal sense merely of a good sight when the eyes are sound, and a bad sight when they are bleared, but in the moral sense of a right sight when it is directed towards succouring the helpless, or a bad sight when its object is the indulgence of lust. For although both the pauper who is succoured, and the woman who is lusted after, are seen by these external eyes; it is after all from the inner eyes that either compassion in the one case or lust in the other proceeds. How then is it that the prayer is offered to God, "Turn Thou away mine eyes, that they behold not iniquity"? Or why is that asked for which lies within our own power, if it be true that God does not assist the will?
[1822] See above, ch. 5 [iv.].
[1823] Ps. cxix. 37.