Grace and Free Will
CHAPTER 41.
THE WILLS OF MEN ARE SO MUCH IN THE POWER OF GOD,
THAT HE CAN TURN THEM HOWEVER IT PLEASES HIM
I think I have now discussed the point fully enough in opposition to those who vehemently oppose the grace of God, by which the human will is not taken away, but changed from bad to good, and assisted when it is good. I think, too, that I have so discussed the subject that it is not so much myself that has spoken to you, as the inspired Scripture, in the clearest testimonies of truth. And if this divine record is looked into carefully, it shows us that not only men’s good wills—which God Himself converts from bad ones, and when converted by Him, He directs them to good actions and to eternal life—but also those which follow the world, are so entirely at the disposal of God, that He turns them however He wills, and whenever He wills—to bestow kindness on some, and to heap punishment on others, as He Himself judges right by a counsel that is most secret to Himself indeed, but beyond all doubt most righteous. For we find that some sins are even the punishment of other sins, as are those “vessels of wrath” which the apostle describes as “fitted for destruction;”Rom 9.22 as is also that hardening of Pharaoh, the purpose of which is to set forth in him the power of God;Exo 7.5; 10.1 as is again, the flight of the Israelites from the face of the enemy before the city of Ai, for fear arose in their heart so that they fled;Jos 7.4 and this was done so that their sin might be punished in the right way, as it should be. For this reason the Lord said to Joshua the son of Nun, “The children of Israel shall not be able to stand before the face of their enemies.”Jos 7.12 What is the meaning of, “They shall not be able to stand”? Now, why did they not stand by free will, but instead, with a will perplexed by fear, they took to flight? Was it not that God has lordship even over men’s wills? And when He is angry, He turns to fear whomever He pleases? Was it not of their own will that the enemies of the children of Israel fought against the people of God, led by Joshua the son of Nun? And yet the Scripture says, “It was of the Lord to harden their hearts, so that they would come against Israel in battle, that they might be exterminated.”Jos 11.20
And was it not likewise of his own will that the wicked son of Gera cursed King David? And yet what does David say, full of true, and deep, and pious wisdom? What did he say to the one who wanted to kill the reviler? “What,” he said, “do I have to do with you, you sons of Zeruiah? Let him alone and let him curse, because the Lord has said to him, Curse David. Who then shall say, Why have you done so?”2Sam 16.9-10 And then the inspired Scripture, as if it would confirm the king’s profound utterance by repeating it once more, tells us: “And David said to Abishai, and to all his servants, Behold my son, who came forth from my bowels, seeks my life: how much more may this Benjamite do it! Let him alone, and let him curse; for the Lord has bid him. It may be that the Lord will look on my humiliation, and will requite me good for his cursing this day.”2Sam 16.11-12 Now what prudent reader will fail to understand in what way the Lord bid this profane man to curse David? It was not by a command that He bid him, in which case his obedience would be praiseworthy; but He inclined the man’s will, which had become debased by his own perverseness, to commit this sin by His own just and secret judgment. Therefore it is said, “The Lord said to him.” Now if this person had obeyed a command of God, he would have deserved to be praised rather than punished, as we know he was afterwards punished for this sin.1Kng 2.8-9 Nor is the reason an obscure one why the Lord told him to curse David in this way. “It may be,” said the humbled king, “that the Lord will look on my humiliation, and will requite me good for his cursing this day.” See then what proof we have here that God uses the hearts even of wicked men for the praise and assistance of the good.
Thus He made use of Judas when betraying Christ; thus He made use of the Jews when they crucified Christ. And how vast the blessings which, from these instances, He has bestowed upon the nations that would believe in Him! He also uses our worst enemy, the devil himself, but in the best way, to exercise and test the faith and piety of good men—not for Himself indeed, who knows all things before they come to pass—but for our sakes, for whom it was necessary to go through such a discipline. Did not Absalom choose by his own will the counsel which was detrimental to him? And yet the reason for his doing so was that the Lord had heard his father’s prayer that it might be so. Therefore the Scripture says that “the Lord appointed to defeat the good counsel of Ahithophel, to the intent that the Lord might bring all evils upon Absalom.”2Sam 17.14 It called Ahithophel’s counsel “good,” because it was for the moment, of advantage to his purpose. It was in favour of the son against his father, against whom the son had rebelled; and it might have crushed David, if the Lord had not defeated the counsel which Ahithophel had given, by acting on the heart of Absalom so that he rejected this counsel, and chose another which was not expedient for him.