18. Some such defence as this, I think, we can offer to |157 the words, "So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy." In the Book of Psalms Solomon says (for he is the author of the Song of Ascents which we are about to quote), "Except the Lord build the house, they labour in vain that build it: except the Lord keep the city, the watchman waketh but in vain." He does not mean to dissuade us from building, nor is he teaching us not to watch so as to guard the city of our soul, but he is showing that what is built apart from God, and is not blessed with His guardianship, is built in vain and kept to no purpose, because God might reasonably have been called the Lord of the building, and the Master of the Universe, the Ruler of the guard of the city. Suppose, therefore, we were to say that such a building is not the work of the builder, but God's work; and that if the city has suffered nothing from its enemies, success is not to be attributed to the watchman, but to God over all, we should not err: for it is understood that man plays his part, though the manliness and virtue is thankfully ascribed to God Who brought it to perfection. Similarly, inasmuch as human willing is not sufficient for the attainment of the end in view, nor the running, as if we were athletes, sufficient for grasping the prize of the high calling of God in Christ Jesus, for these results are secured with God's assistance, it is well said that "It is not of him that willeth, nor of him that runneth, but of God that hath mercy." The same might be said of husbandry, as it is written, "I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase"; and if there are abundant fruits, we could not with piety say that this is the work of the husbandman, or the work of him that watereth, but the work of God; so also our perfecting is not brought about if we do nothing at all, though it is not completed by us, but God effects the greater part of it. And that what we |158 say may carry clear conviction, we will take an illustration from navigation. If we regard the winds that blow, the settled state of the weather, and the brightness of the stars, all contributing to the safety of those on board, how much could we credit seamanship with for bringing the vessel into harbour? The shipmasters themselves from motives of piety do not often venture to affirm that they have saved the ship, but ascribe everything to God; not as though they had done nothing, but because Providence has contributed to the result immensely more than their skill. And certainly in the saving of our souls what God gives is immensely more than what comes from our own ability; and this, I think, accounts for the words, "It is not of him that willeth, nor of him that runneth, but of God that hath mercy." For if we must take the words, "It is not of him that willeth, nor of him that runneth, but of God that hath mercy," as our opponents suppose, the commandments are superfluous, and Paul to no purpose blames some for having fallen into sin, and congratulates others on their uprightness, and lays down laws for the churches; and on their showing it is useless for us to devotedly will the better life, useless to earnestly resolve to run. But not in vain does Paul give his advice, blaming some, congratulating others; and not in vain do we devotedly will the better life and press on to things which excel. So, then, they have not well understood the passage.