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Updated: May 4, 2025
Those also commit this error who believe that they are saved by faith alone; those also who believe that they are saved by papal dispensations. All these believe in unmediated mercy and instant salvation. But when the statement is reversed it becomes truth, that is, when sins are removed they are also remitted. For repentance precedes pardon, and aside from repentance there is no pardon.
We have just shown that the activity of divine providence to save man begins at his birth and continues to the close of his life and afterwards to eternity; also that this activity is continually pursued out of pure mercy through means. It follows that there is neither instantaneous salvation nor unmediated mercy.
Of course, he would not hint at such a thing, he said to himself, nor would she for a moment allow it, but nothing else could be the state of her mind! He did not know that in a woman's love there is more of the specially divine element than in a man's namely, the original, the unmediated.
Moreover, an experiment was made in the spiritual world with those who believed that the Lord could remove evils in the wicked and introduce good instead, thus move the whole of hell into heaven and save all. That this is impossible, however, will be seen towards the end of this treatise, where instantaneous salvation and unmediated mercy are to be treated of.
Fourth: Those who believe in instantaneous salvation and unmediated mercy do not know that affections, which are of the will, are nothing other than changes of state in the purely organic substances of the mind; that thoughts, which are of the understanding, are nothing other than changes and variations in the form of those substances; and that memory is the persisting state of the changes and variations.
In such cases of reversion there is a return to the unmediated relation of subservience, as the dominant fact of the devout attitude. The emphasis is thereby throw on an austere and discomforting vicarious leisure, to the neglect of conspicuous consumption as a means of grace.
With his energetic but short-breathed thinking, he did not succeed in fusing the rationalistic elements received from foreign sources with these native tendencies, so as to produce a unified system. A similar unmediated dualism will meet us in Locke also.
Such unmediated knowledge occurs several times in the parable. In the beginning of the narrative the wanderer, although a stranger, knows that the lovely meadow is called by its inhabitants Pratum felicitatis. He knows intuitively the name of one of the men unknown to him.
In either case, however, the datum we start with remains just what it was. One may easily get lost in verbal mysteries about the difference between quality of feeling and feeling of quality, between receiving and reconstructing the knowledge of a reality. But at the end we must confess that the notion of real cognition involves an unmediated dualism of the knower and the known.
You will now find and feel the Infinite and Eternal, making as it were veiled and sacramental contacts with you under these accidents through these its ceaseless creative activities and you will want to press through and beyond them, to a fuller realisation of, a more perfect and unmediated union with, the Substance of all That Is.
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