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AND THEIR REFUTATION. 287
facerc quod possis, et petere quod non possis et adjuvat ut possis"
(Sess vi, c. 13).
65. Hence, we conclude, with St. Ambrose, our Saviour has
manifested to us most clearly that, although all men are infirm
and guilty, still he has provided a sufficient remedy for their
salvation: "Omnibus opem sanitatis detulit ut Christi
manifesta in omnes pra?dicetur misericordia qui omnes homines
vult salvos fieri" (25). What greater felicity can a sick man
have, says St. Augustin, than to have his life in his own hands,
having always a remedy to heal himself whenever he pleases ?
"
Quid enim te beatius quam ut tanquam in manu tua vitam, sic
in voluntate tua sanitatem habeas" (26) ? Hence, St. Ambrose
again says, that he who is lost is guilty of his own death, since
he will not make use of the remedy prepared for him :
"
Qui-
cumque perierit mortis sua3 causam sibi adscribat qui curari noluit
cum remedium haberct." For, as St. Augustin says, our Lord
heals all, and heals them perfectly, as far as he is concerned, but
"
will not heal him who refuses to be healed :
est sanare venit a3grotum
Quantum
in medico
Sanat omnino, Ille sed non sanat
invitum" (27). Finally, says St. Isidore of Pelusium, God wishes,
by every means, to assist sinners to save themselves, and, there
fore, in the day of judgment, they will find no excuse for their
condemnation :
" Etenim serio et modis omnibus (Deus) vult eos
adjuvare qui
eripiat" (28).
in vitio volutantur ut omnem eis excusationem
66. Calvin, however, objects to all this, first, several texts of
Scripture,
in which it is said that God himself hardens the hearts
of sinners, and blinds them, so that they cannot see the way of
"
"
salvation : I shall harden his heart" (Exod. iv, 21) ;
Blind the
heart of this people" (Isaias, vi, 10). But St. Augustin explains
these and similar texts, by saying that God hardens the hearts
of the obstinate, by not dispensing to them that Grace, of which
they have rendered themselves unworthy, but not by infusing
wickedness into them, as Calvin teaches :
"
Indurat subtrahendo
gratiam non impendendo malitiam" (29) ; and it is thus, also, he
(25) Ambro. I. 2, de Abel. c. 3. (27) Idem.
(26) St. Augus. trac. 12, in Joan, (28) St. Isid. Pelus. /. 2, Ep. 270.
cir. fin.
(29) St. Augus. Ep. 194, ad Sixtuni.