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Sect. LXXII. — TO this point pertain all those words which are spoken concerning the hope and expectation, that those things which we hope for will certainly come to pass. For the pious do not hope because of these words themselves, nor do they expect such things because they hope for them. So also the wicked by the words of threatening, and of a future judgment, are only terrified and cast down that they might cease and abstain from sin, and not become proud, secure, and hardened in their sins.

But if Reason should here turn up her nose and say — Why does God will these things to be done by His words, when by such words nothing is effected, and when the will can turn itself neither one way nor the other? Why does He not do what He does without the Word, when He can do all things without the Word? For the will is of no more power, and does no more with the Word, if the Spirit to move within be wanting; nor is it of less power, nor does it do less without the Word, if the Spirit be present, seeing that, all depends upon the power and operation of the Holy Spirit.

I answer: Thus it pleaseth God — not to give the Spirit without the Word, but through the Word; that He might have us as workers together with Him, while we sound forth in the Word without, what He alone works by the breath of His Spirit within, wheresoever it pleaseth Him; which, nevertheless, He could do without the Word, but such is not His will. And who are we that we should inquire into the cause of the divine will? It is enough for us to know, that such is the will of God; and it becomes us, bridling the temerity of reason, to reverence, love, and adore that will. For Christ, (Matt. xi. 25-26,) gives no other reason why the Gospel is hidden from the wise, and revealed unto babes, than this: — So it pleased the Father! In the same manner also, He might nourish us without bread; and indeed He has given a power which nourishes us without bread, as Matt. iv. 4, saith, “Man doth not live by bread alone, but by the Word of God:” but yet, it hath pleased Him to nourish us by His Spirit within, by means of the bread, and instead of the bread used without.

It is certain, therefore, that merit cannot be proved from the reward, at least out of the Scriptures; and that, moreover, “Free-will” cannot be proved from merit, much less such a “Free-will” as the Diatribe set out to prove, that is, ‘which of itself cannot will any thing good!’ And even if you grant merit, and add to it, moreover, those usual similitudes and conclusions of reason, such as, ‘it is commanded in vain,’ ‘the reward is promised in vain,’ ‘threatenings are denounced in vain,’ if there be no “Free-will:” all these, I say, if they prove any thing, prove this: — that “Free-will” can of itself do all things. But if it cannot of itself do all things, then that conclusion of reason still remains — therefore, the precepts are given in vain, the promises are made in vain, and the threatenings are denounced in vain.

Thus, the Diatribe is perpetually arguing against itself, as often as it attempts to argue against me. For God alone by His Spirit works in us both merit and reward, but He makes known and declares each, by His external Word, to the whole world; to the intent that, His power and glory and our impotency and vileness might be proclaimed even among the wicked, the unbelieving, and the ignorant, although those alone who fear God receive these things into their heart, and keep them faithfully; the rest despise them.

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