Sect. XLIX. — BUT perhaps the Diatribe is dreaming this, that between these two ‘can will good’ and ‘cannot will good’ there may be a medium; seeing that, to will is absolute, both in respect of good, and evil. So that thus, by a certain logical subtlety, we may steer clear of the rocks, and say, in the will of man there is a certain willing, which cannot indeed will good without grace, but which, nevertheless, being without grace, does not immediately will nothing but evil, but is a sort of mere abstracted willing, vertible, upwards unto good by grace, and downwards unto evil by sin. But then, what will become of that which you have said, that, ‘when it has lost its liberty it is compelled to serve sin?’ What will become of that desire and endeavour which are left? Where will be that power of ‘applying itself to those things which pertain unto eternal salvation?’ For that power of applying itself unto salvation, cannot be a mere willing, unless the salvation itself be said to be a nothing. Nor, again, can that desire and endeavour be a mere willing; for desire must strive and attempt something, (as good perhaps,) and cannot go forth into nothing, nor be absolutely inactive.

In a word, which way soever the Diatribe turns itself, it cannot keep clear of inconsistencies and contradictory assertions; nor avoid making that very “Free-will” which it defends, as much a bond-captive as it is a bond-captive itself. For, in attempting to liberate “Free-will,” it is so entangled, that it is bound, together with “Free-will,” in bonds indissoluble.

Moreover, it is a mere logical figment that in man there is a medium, a mere willing, nor can they who assert this prove it; it arose from an ignorance of things and an observance of terms. As though the thing were always in reality, as it is set forth in terms; and there are with the Sophists many such misconceptions. Whereas the matter rather stands as Christ saith, “He that is not with Me is against Me.” (Matt. xii. 30.) He does not say, He that is not with Me is yet not against Me, but in the medium. For if God be in us, Satan is from us, and it is present with us to will nothing but good. But if God be not in us, Satan is in us, and it is present with us to will evil only, Neither God nor Satan admit of a mere abstracted willing in us; but, as you yourself rightly said, when our liberty is lost we are compelled to serve sin: that is, we will sin and evil, we speak sin and evil, we do sin and evil.

Behold then! invincible and all-powerful truth has driven the witless Diatribe to that dilemma, and so turned its wisdom into foolishness, that whereas, its design was to speak against me, it is compelled to speak for me against itself; just in the same way as “Free-will” does any thing good; for when it attempts so to do, the more it acts against evil the more it acts against good. So that the Diatribe is, in saying, exactly what “Freewill” is in doing. Though the whole Diatribe itself, is nothing else but a notable effort of “Free-will,” condemning by defending, and defending by condemning: that is, being a twofold fool, while it would appear to be wise.

This, then, is the state of the first opinion compared with itself: — it denies that a man can will any thing good; but yet that a desire remains; which desire, however, is not his own! .