CHAPTER VII
' Be converted'; and without the seed of this word no one can will to he con verted. The command, 'Be converted,' is addressed even to those who are already converted, with the idea either that they become converted even more or that they preserve what has already been converted in them. Those who say 'Convert us, 0 Lord' (Ps. 85:4), are already in some sense converted; for anyone who wills to be converted already has an upright will. On the basis of the conver sion they have already received, they are praying that their conversion may grow--in the same way that those who were already believers once asked, 'Increase our faith.' (Luke 17:5) It is as if both the former and the latter were praying
'Increase in us what you have given; perfect what you have begun.' What I have shown to be true in these instances also applies in examples similar to them.
So then, just as the earth does not without seeds naturally bring forth those things which are most necessary to the health of our bodies, neither does the soil of the human heart bring forth the fruit of faith or of justice with out the appropriate seeds. Furthermore, even though God does not give growth to all the seeds that are planted, nevertheless farmers continue to plant seeds in the hope of reaping some small harvest. Similarly, God instructs His workers most urgently to plant the seed of His word in hope, even though God does not cause every seed of faith and justice to grow. We have now shown, I think, why it is not superfluous to invite men to faith in Christ and to the things which faith demands, even though not everyone accepts the invitation.
CHAPTER VII
I have said that it is even possible to ask why those who do not accept the Word of God should be blamed, since they are unable to accept it unless grace directs their wills. For the Lord says, speaking about the Holy Spirit,
'He accuses the world of sin because they do not believe in me.'
(John 16:8,9)
Although it may he difficult to reply to this question, I ought not to keep to myself what insight God grants me. We should note that the inability which results from one's own fault does not, so long as the fault remains, excuse the man who has the inability. Even in infants, therefore., God demands that human nature have the justice which it received in its first parents and which was accompanied by the ability of every future generation to keep justice. So the inability to have justice does not excuse human nature, for human nature fell into this inability through its own fault. The inability of human nature to have justice consists in its not having what it cannot regain by itself
/viz., justice/. Human nature fell into this inability because it freely deserted what it was able to keep. Therefore, since it deserted justice by sinning, the inability which it brought upon itself by sinning, is counted as sin. In those who are not baptized, not only the inability to have justice but even the inability to understand it is counted as sin, for this inability has also resulted from sin.
We can also reasonably assert that the diminishment and corruption of the dignity, strength, and beauty of man's original condition is his own fault.
Insofar as it was able, human nature diminished the honor and glory of God by sinning. Indeed, the wisdom of the Creator is proclaimed and praised accord ing to the dignity of His work. Now, human nature is the precious work of God and He should have been glorified for it. Therefore, to the extent that human nature itself diminished and degraded that work in its own being, to this degree it dishonored God by its own fault. And man committed a sin of such magnitude that only the death of God is able to blot it out.
On account of the sin of Adam we are subject, like the brute animals, to those passions and appetites which the Apostle calls 'the flesh' and 'concupis-