Psalms 85:6

But [the objector might continue], "It is by his own will that each person abandons God and is deservedly abandoned by God." Who would ever deny this? And the reason why we ask not to be brought into temptation is that this may not happen. And if we are heard, then this indeed does not happen, because God does not allow it to happen. For nothing happens except what God either does himself or permits to occur. Therefore, he has the power both to turn wills from evil to good and to turn them back when they are inclined toward a fall, as well as to direct their steps in ways that are pleasing to him. It is not in vain that we say to him, "You will turn us, O God, and bring us to life." It is not said in vain, "Do not suffer my feet to be moved." It is not said in vain, "Give me not up, O Lord, from my desire, to the wicked." Finally, not to increase the number of citations, since more may well occur to you, it is not said in vain, "Bring us not into temptation." For whoever is not brought into temptation is evidently not brought into the temptation of his own evil will, and he who is not brought into the temptation of his own evil will is certainly not brought into any temptation at all.

But against this error, why do we not instead listen to these words: "Who has first given to him, and what recompense shall be made to him? For of him, and by him and in him are all things." And therefore, that very beginning of our faith—from whom is it if not from him? For it is not the case that, with this excepted, all other things are from him, but "of him, and by him and in him are all things." But who would say that he who has already begun to believe does not merit anything from him in whom he has believed? From which it results that other divine gifts are said to be added in recompense to him who already has merit, and hence that God's grace is given according to our merits—a statement that Pelagius, when it was raised in objection to him, himself condemned, so that he might not be condemned. Therefore, whoever wishes in every way to avoid this condemnable opinion, let him understand that the apostle spoke truly when he said, "It has been granted to you that for the sake of Christ you should not only believe in him but also suffer for him." Both of these he shows to be the gifts of God, because both he says are given. He does not say, "to believe in him more fully and perfectly," but "to believe in him." Nor does he say that he himself had obtained mercy in order to be more faithful, but to be faithful, because he knew that he had not first given the beginning of his faith to God, and had its increase returned to him by God, but had been made faithful by God, by whom he was also made an apostle. For the beginning of his faith is recorded in Scripture, and the account is very well known, for it is read in our churches on a solemn occasion. […]

"Why," they say, "does he not teach everyone?" If we reply that those whom he does not teach are not willing to learn, we shall be given this answer: "And what happens to that which is said to him, 'You will turn, O God, and bring us to life' "? Or if God does not make people willing who are not willing, why does the church, in accordance with the Lord's commandment, pray for its persecutors? For in this sense also the blessed Cyprian wanted it to be understood when we say, "Your will be done on earth as it is in heaven," that is just as for those who have already believed and are in a sense "heaven," so too for those who do not believe and for this reason are still "earth." What then do we pray for those who do not will to believe, except that God shall work in them that they will? Certainly, the apostle spoke of the Jews when he said, "Brothers, the good will of my heart indeed, and my prayer to God, is for their salvation." What does he pray for those who do not believe, except that they may believe? For in no other way do they obtain salvation. Therefore if the faith of those who pray precedes the grace of God, then does the faith of those for whom we pray that they might believe precede the grace of God? Not at all, since this is the very thing that is sought for them, that to those who do not believe, that is, those who do not have faith, faith itself be given. Therefore, when the gospel is preached, some believe and some do not, but those who believe, when they hear the voice of the preacher from without, hear from the Father and learn within, while those who do not believe hear the external word but inwardly do not hear nor learn. That is to say, to the former it is given to believe, to the later it is not given.

"O God, You shall turn us again, and make us alive" [Psalm 85:6]. Not as if we ourselves of our own accord, without Your mercy, turn unto You, and then You shall make us alive: but so that not only our being made alive is from You, but our very conversion, that we may be made alive. "And Your people shall rejoice in You." To their own evil they shall rejoice in themselves: to their own good they shall rejoice in You. For when they wished to have joy of themselves, they found in themselves woe: but now because God is all our joy, he that will rejoice securely, let him rejoice in Him who cannot perish. For why, my brethren, will you rejoice in silver? Either your silver perishes, or thou: and no one knows which first: yet this is certain, that both shall perish; which first, is uncertain. For neither can man remain here always, nor can silver remain here always: so too gold, so garments, so houses, so money, so broad lands, so, lastly, this light itself. Be not thou willing then to rejoice in these: but rejoice in that light which has no setting: rejoice in that dawn which no yesterday precedes, which no tomorrow follows. What light is that? "I," says He, "am the Light of the world." [John 8:12] He who says unto you, "I am the Light of the world," calls you to Himself. When He calls you, He converts you: when He converts you, He heals you: when He has healed you, you shall see your Converter, unto whom it is said, "Show us Your mercy, O Lord, and grant us Your salvation" [Psalm 85:7]: Your salvation, that is, Your Christ. Happy is he unto whom God shows His mercy. He it is who cannot indulge in pride, unto whom God shows His mercy. For by showing him His salvation He persuades him that whatever good man has, he has not but from Him who is all our good. […]

O God, You, turning again, will bring us to life. As long, therefore, as the Lord does not turn to us, we are dead.