The Bondage of the Will

Many things in confirmation! What because there are, in that book, many imperative and conditional verbs, and pronouns of the second person! For it is upon these foundations that you build your proof of the Freedom of the Will. Thus, Commit  therefore thou canst commit thy works: therefore thou doest them. So also this passage, I am thy God, (Isa. xli. 10), you will understand thus:  that is, Thou makest Me thy God. Thy faith hath saved thee (Luke vii. 50): do you hear this word thy? therefore, expound it thus: Thou makest thy faith: and then you have proved Freewill. Nor am I here merely game-making; but I am shewing the Diatribe, that there is nothing serious on its side of the subject. This passage also in the same chapter, The Lord hath made all things for Himself; yea, even the wicked for the day of evil, (Prov. xvi. 4), it modifies by its own words, and excuses God as having never created a creature evil.   

As though I had spoken concerning the creation, and not rather concerning that continual operation of God upon the things created; in which operation, God acts upon the wicked; as we have before shewn in the case of Pharaoh. But He creates the wicked, not by creating wickedness or a wicked creature; (which is impossible) but, from the operation of God, a wicked man is made, or created, from a corrupt seed; not from the fault of the Maker, but from that of the material.  

Nor does that of The heart of the king is in the Lords hand: He inclineth it whithersoever He will, (Prov. xxi. 1), seem to the Diatribe to imply force.  He who inclines (it observes) does not immediately compel.   

As though we were speaking of compulsion, and not rather concerning the necessity of Immutability. And that is implied in the inclining of God: which inclining, is not so snoring and lazy a thing, as the Diatribe imagines, but is that most active operation of God, which a man cannot avoid or alter, but under which he has, of necessity, such a will as God has given him, and such as he carries along by his motion: as I have before shewn.  

Moreover, where Solomon is speaking of the kings heart, the Diatribe thinks  that the passage cannot rightly be strained to apply in a general sense: but that the meaning is the same as that of Job, where he says, in another place, He maketh the hypocrite to reign, because of the sins of the people. At last, however, it concedes, that the king is inclined unto evil by God: but so, that He permits the king to be carried away by his inclination, in order to chastise the people.   

I answer: Whether God permit, or whether He incline, that permitting or inclining does not take place without the will and operation of God: because, the will of the king cannot avoid the action of the omnipotent God: seeing that, the will of all is carried along just as He wills and acts, whether that will be good or evil.  

And as to my having made out of the particular will of the king, a general application; I did it, I presume, neither vainly nor unskillfully. For if the heart of the king, which seems to be of all the most free, and to rule over others, cannot will good but where God inclines it, how much less can any other among men will good! And this conclusion will stand valid, drawn, not from the will of the king only, but from that of any other man. For if any one man, how private soever he be, cannot will before God but where God inclines, the same must be said of all men. Thus in the instance of Balaam, his not being able to speak what he wished, is an evident argument from the Scriptures, that man is not in his own power, nor a free chooser and doer of what he does: were it not so, no examples of it could subsist in the Scriptures.