Wherefore our wills also have just so much power as God willed and foreknew that they should have; and therefore whatever power they have, they have it within most certain limits; and whatever they are to do, they are most assuredly to do, for He whose foreknowledge is infallible foreknew that they would have the power to do it, and would do it.Wherefore, if I should choose to apply the name of fate to anything at all, Ishould rather say that fate belongs to the weaker of two parties, will to the stronger, who has the other in his power, than that the freedom of our will is excluded by that order of causes, which, by an unusual application of the word peculiar to themselves, the Stoics call Fate.
CHAP.10.--WHETHER OUR WILLS ARE RULED BYNECESSITY.
Wherefore, neither is that necessity to be feared, for dread of which the Stoics labored to make such distinctions among the causes of things as should enable them to rescue certain things from the dominion of necessity.and to subject others to it.
Among those things which they wished not to be subject to necessity they placed our wills, knowing that they would not be free if subjected to necessity.For if that is to be called our necessity which is not in our power, but even though we be unwilling effects what it can effect,--as, for instance, the necessity of death,--it is manifest that our wills by which we live up-rightly or wickedly are not under such a necessity; for we do many things which, if we were not willing, we should certainly not do.This is primarily true of the act of willing itself,--for if we will, it is; if we will not, it is not,--for we should not will if we were unwilling.But if we define necessity to be that according to which we say that it is necessary that anything be of such or such a nature, or be done in such and such a manner, I know not why we should have any dread of that necessity taking away the freedom of our will.For we do not put the life of God or the foreknowledge of God under necessity if we should say that it is necessary that God should live forever, and foreknow all things; as neither is His power diminished when we say that He cannot die or fall into error,--for this is in such a way impossible to Him, that if it were possible for Him, He would be of less power.But assuredly He is rightly called omnipotent, though He can neither die nor fall into error.For He is called omnipotent on account of His doing what He wills, not on account of His suffering what He wills not; for if that should befall Him, He would by no means be omnipotent.Wherefore, He cannot do some things for the very reason that He is omnipotent.So also, when we say that it is necessary that, when we will, we will by free choice, in so saying we both affirm what is true beyond doubt, and do not stilI subject our wills thereby to a necessity which destroys liberty.Our wills, therefore, exist as wills, and do themselves whatever we do by willing, and which would not be done if we were unwilling.But when any one suffers anything, being unwilling by the will of another, even in that case will retains its essential validity, --we do not mean the will of the party who inflicts the suffering, for we resolve it into the power of God.
For if a will should simply exist, but not be able to do what it wills, it would be overborne by a more powerful will.Nor would this be the case unless there had existed will, and that not the will of the other party, but the will of him who willed, but was not able to accomplish what he willed Therefore, whatsoever a man suffers contrary to his own will, he ought not to attribute to the will of men, or of angels, or of any created spirit, but rather to His will who gives power to wills.It is not the case, therefore, that because God foreknew what would be in the power of our wills, there is for that reason nothing in the power of our wills.For he who foreknew this did not foreknow nothing.Moreover, if He who foreknew what would be in the power of our wills did not foreknow nothing, but something, assuredly, even though He did foreknow, there is something in the power of our wills.Therefore we are by no means compelled, either, retaining the prescience of God, to take away the freedom of the will, or, retaining the freedom of the will, to deny that He is prescient of future things, which is impious.
But we embrace both.We faithfully and sincerely confess both.The former, that we may believe well; the latter, that we may live well.For he lives ill who does not believe well concerning God.Wherefore, be it far from us, in order to maintain our freedom, to deny the prescience of Him by whose help we are or shall be free.Consequently, it is not in vain that laws are enacted, and that reproaches, exhortations, praises, and vituperations are had recourse to; for these also He foreknew, and they are of great avail, even as great as He foreknew that they would be of.Prayers, also, are of avail to procure those things which He foreknew that He would grant to those who offered them; and with justice have rewards been appointed for good deeds, and punishments for sins.For a man does not therefore sin because God foreknew that he would sin.Nay, it cannot be doubted but that it is the man himself who sins when he does sin, because He, whose foreknowledge is infallible, fore knew not that fate, or fortune, or something else would sin, but that the man himself would sin, who, if he wills not, sins not.
But if he shall not will to sin, even this did God foreknow.
CHAP.11.---CONCERNING THE UNIVERSAL PROVIDENCE OF GOD IN THE LAWS OFWHICH ALL
THINGS ARE COMPREHENDED.
