Section CCII

A threefold disposition must therefore be distinguished, according to which God is related to the human race: the disposition of restoration, the disposition of condemnation, and the disposition of predestination. The first, which is also the disposition of God restoring, is: a) universal as regards its amplitude; b) proceeds from nothing other than divine goodness and mercy; c) has no knowledge shining before it other than that of the common misery; and d) tends to this, that by suitable aids it may raise up all and bestow upon all the power by which they may both overcome the lethal disease and recover their former health.

The second disposition, which is also that of God condemning, is: a) circumscribed in amplitude and extension; b) follows upon the knowledge by which God from eternity knows the contempt of his mercy and a will hardened in this contempt even unto the end; whence c) it is a disposition which must be attributed to justice and to the second will.

The final disposition follows, which is also that of God predestining; it is not of one kind, but is manifested in three ways altogether, since God predestines: 1) unto grace; 2) unto good works and perseverance itself; and 3) unto glory and the crown. Now the disposition of God predestining unto grace does not differ from that which arises from the decree of restoration; and it is therefore distinguished by the same notes and the same characters. But the disposition of God predestining unto good works and final perseverance: a) requires an antecedent knowledge of the free cooperation by which men comply with prevenient grace; whence b) it is a disposition particular in extension; c) affected by a condition; and d) one that must be attributed to the consequent will. These same things must also be repeated concerning the disposition of God predestining unto glory. For it is a disposition which: a) has a preceding knowledge of final perseverance; and therefore is b) not universal and infinite, but definite and circumscribed; c) not free from a condition; d) proper to the consequent will; and e) one which God assumes and manifests as judge and most equitable rewarder.

Unless it were so, and unless our free cooperation were required, all men whatsoever would most certainly obtain eternal felicity. “For,” says Eusebius¹, “the joyful and salutary relationship of men with God, the Word of God sent to us from heaven ἐκ τοῦ παναγάθου Θεοῦ, from the supremely good God, ὥσπερ τις ἀπειρομεγέθους φωτὸς αὐγή, πᾶσιν ἀνθρώποις εὐαγγελίζεται, proclaims happily to all men like some splendor of an immeasurable light. He—

—vehemently invites men, not from one or another place, but from all the nations of the whole world, to the God of all things; and he urges Greeks and barbarians alike, men together with women and little children, the poor equally with the rich, the wise and the unlearned, to hasten and to be willing to receive the offered gift with every alacrity and zeal of soul; nor does he exclude even the servile race itself from this fellowship of calling. Ὅτι δὴ μίαν τὴν πάντων οὐσίαν τε καὶ φύσιν ὁ πατὴρ αὐτῶν συστησάμενος, μιᾶς εἰκότως καὶ τῆς ἴσης πάντας πάλιν μεγαλοδωρεᾶς ἠξίωσε, τὴν πρὸς αὐτὸν γνῶσίν τε καὶ φιλίαν ἅπασι τοῖς ὑπακούειν ἐθέλουσι, καὶ τὴν χάριν εὐμαρῶς ἀσπαζομένοις δωρούμενος. For since the Father of all brought forth all in one and the same substance and nature, he rightly admitted all alike into the communion of one and equal munificence, abundantly communicating knowledge and love of himself to all those who are willing to obey him when he calls and gladly to accept and embrace the benefit of his grace.”