But is there absolutely no account at hand by which a difficulty of this kind may be smoothed and the apparent discord reconciled? Before I answer the question, I judge it useful to signify to the readers that it is my purpose to expend as diligent a labor as I can upon resolving this knot when I shall submit to examination Augustine’s commentaries on the words of Paul1, “who wills all men to be saved”; but for the present, to contain myself within those things which, if they do not conduce to showing the agreement openly, certainly conduce to dispelling the conflict and opposition by certain steps, as it were—
—Therefore, I. the order of universal restoration requires this one thing: that however many men are conceived, they be conceived in that state which of itself is free from the necessity of perishing, and be divinely furnished with those resources which impart to each and every one the faculty of obtaining salvation. For if these things obtain, the order of universal restoration is secure. But in what state are those infants conceived who die before they can be endowed with the means of restoration? Without doubt, they are conceived in a state which of itself is freed from the necessity of perishing and abounds sufficiently in means suitable for obtaining salvation; they are conceived in a state not condemned but restored through Christ; and they are conceived in a state which is owed to saving mercy, not to punishing justice. Therefore, their premature death is not of such a kind as to oppose the institution of universal restoration.
Moreover, II. to which will must the institution of universal restoration be credited? To the first and antecedent, or rather to the second and consequent? It must altogether be attributed to the first and antecedent will. But it belongs to the first and antecedent will not actually to confer restoration itself, but to bestow the opportunity and faculty of restoration, and so to moderate and govern all things, so far as lies in itself, that no one may rightly seem deprived of that faculty. Therefore, if something impedes only the actual conferral of restoration, it in no way opposes either the antecedent will or its proper effect, which is the institution of universal restoration. But the premature death of infants indeed impedes the actual conferral of restoration, yet by no means removes either the institution of the restored order or the common means which are available to all. I seem to myself to be able to illustrate this not a little by an argument drawn from a very similar matter. It is a law of divine piety2 that for as long as men live the present life, although bound by the greatest crimes, they can nevertheless, with grace breathing upon them, emerge from their mire, recover adoption, and attain salvation. Suppose, moreover, that someone from among these suddenly falls into insanity and, insane—
—completes his life. What, I ask, will you determine, or what judgment will you render? This: that that law of divine piety has either been abrogated or circumscribed? I do not think so. And nevertheless, he who, bound by sins, fell into insanity and completed his life insane certainly could not, through physical impotence, turn the benefits of piety to his own advantage and usefulness. Therefore, an obstacle introduced by physical impotence is not of such a kind as to impede the universal amplitude of restoration.
In addition to these things, III. anyone easily understands that this comparison can be instituted between adults and infants: just as, in order that the former may enjoy the benefit of restoration, two things are necessary, of which the one depends upon God alone, is common to all, and consists in the offered suitable safeguards of grace; but the other, after God and with God, depends upon the free cooperation of adults, is proper and peculiar to those who do not resist grace; so also, in order that infants may obtain the fruit of restoration, two things are likewise necessary, of which the former must be derived from God alone and is contained in the destination of supernatural means; but the latter is situated in that course of physical laws which does not extinguish the life of infants before they have come forth into the light. In this comparison, indeed, it wholly escapes me what in it is not harmonious or what could rightly be found wanting. But from it there follows that, just as the failure of adults to cooperate freely does not obstruct the universal amplitude of restoration, so neither does the course of physical laws which brings premature death prevent the compass of restoration from being extended also to the infants themselves.
Again, IV. since a twofold order was overthrown by the original transgression, the supernatural and the preternatural, it can usefully be asked to what restoration properly tends and, as though bound to what laws, it attains its σκοπόν, aim. But no one would call into doubt that restoration properly tends to this: that the overthrown supernatural order be restored and that the faculty of conquering sin, recovering adoption, and obtaining the inheritance be bestowed. For as regards the preternatural order, which consisted of the gifts of immortality, integrity, and immunity from sufferings, we indeed believe that it will at some time be restored3—
—when the last death shall be conquered, when the corruptible body shall put on incorruption, and God shall be all in all; but we abundantly perceive that it has not been restored at present. For we all die, we all experience unbridled concupiscence, and we are all tormented by sufferings and afflictions. Now, this difference between the restoration of the two orders having been observed, it ought not to seem alien from the truth that the means of restoration are indeed available to all and that no one is deprived of them by the principal will of God; nevertheless, that which they call the proximate possibility of application is joined with and depends upon those things which accompany the defect of the preternatural order not restored. The means of restoration, I say, are available to all, but the proximate faculty of using them can be impeded by the evils to which the human race is subject because God did not will the preternatural order to be restored. Since these things are so, two things are manifestly gathered: first, that a twofold faculty of obtaining salvation must be distinguished, the proximate and the remote; and then, that from the restored order a proximate faculty indeed flows of itself unto all, but only a remote faculty is at hand for those who are physically impeded from enjoying it more abundantly by evils which proceed from the defect of the preternatural order not yet restored. Among their number come the infants whom death seizes before they have come forth into the light.