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this. 32. Once again, lest anyone glory, if not in his own works, at least in the determination of his free will, as if some merit had originated from him and as if the freedom to do good works had been bestowed on him as a kind of reward, let him hear the same herald of grace, announcing: "For it is God who is at work in you both to will and to do according to his good will."[56] And, in another place: "It is not therefore a matter of man's willing, or of his running, but of God's showing mercy."[57] Still, it is obvious that a man who is old enough to exercise his reason cannot believe, hope, or love unless he wills it, nor could he run for the prize of his high calling in God without a decision of his will. In what sense, therefore, is it "not a matter of human willing or running but of God's showing mercy," unless it be that "the will itself is prepared by the Lord," even as it is written?[58] This saying, therefore, that "it is not a matter of human willing or running but of God's showing mercy," means that the action is from both, that is to say, from the will of man and from the mercy of God. Thus we accept the dictum, "It is not a matter of human willing or running but of God's showing mercy," as if it meant, "The will of man is not sufficient by itself unless there is also the mercy of God." By the same token, the mercy of God is not sufficient by itself unless there is also the will of man. But if we say rightly that "it is not a matter of human willing or running but of God's showing mercy," because the will of man alone is not enough, why, then, is not the contrary rightly said, "It is not a matter of God's showing mercy but of a man's willing," since the mercy of God by itself alone is not enough? Now, actually, no Christian would dare to say, "It is not a matter of God's showing mercy but of man's willing," lest he explicitly contradict the apostle. The conclusion remains, therefore, that this saying: "Not man's willing or running but God's showing mercy," is to be understood to mean that the whole process is credited to God, who both prepareth the will to receive divine aid and aideth the will which has been thus prepared.[59] For a man's good will comes before many other gifts from God, but not all of them. One of the gifts it does not antedate is -- just itself! Thus in the Sacred Eloquence we read both, "His mercy goes before me,"[60] and also, "His mercy shall follow me."[61] It predisposes a man before he wills, to prompt his willing. It follows the act of willing, lest one's will be frustrated. Otherwise, why are we admonished to pray for our enemies,[62] who are plainly not now willing to live piously, unless it be that God is even now at work in them and in their wills?[63] Or again, why are we admonished to ask in order to receive, unless it be that He who grants us what we will is he through whom it comes to pass that we will? We pray for enemies, therefore, that the mercy of God should go before them, as it goes before us; we pray for ourselves that his mercy shall follow us.

CHAPTER X Jesus Christ the Mediator 33. Thus it was that the human race was bound in a just doom and all men were children of wrath. Of this wrath it is written: "For all our days are wasted; we are ruined in thy wrath; our years seem like a spider's web."[64] Likewise Job spoke of this wrath: "Man born of woman is of few days and full of trouble."[65] And even the Lord Jesus said of it: "He that believes in the Son has life everlasting, but he that believes not does not have life. Instead, the wrath of God abides in him."[66] He does not say, "It will come," but, "It now abides." Indeed every man is born into this state. Wherefore the apostle says, "For we too were by nature children of wrath even as the others."[67] Since men are in this state of wrath through original sin -- a condition made still graver and more pernicious as they compounded more and worse sins