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foolish, and hard hearted, and unbelieving, but wise, and easy to be persuaded, and moreover believers. But they who were unwilling to believe, by separating themselves from those who voluntarily obeyed, were proved to be unwise, and unbelievers, and foolish; but unto them which are called, both Jews and Greeks, Christ is the power of God and the wisdom of God... And being wise they were in much greater fault for not believing the preaching, for the choice and adoption of truth are voluntary, . . . All men therefore being called, those who were willing to obey were denominated The Called. For with God there is no injustice. those of either race who believed, were a peculiar people.' And in the Acts of the Apostles you find this expression; Then they that [gladly] received his word, were baptized (d);' but those who were not willing to believe, evidently alienated themselves. To these the prophecy says, If ye be willing and obedient, ye shall eat the good of the land (e);' shewing that it rests with ourselves whether we will accept or reject."-p. 370.
"The Lord clearly shews that sins and offences are in our own power, pointing out methods of cures suited to the disorders, wishing us
(d) Acts, c. 2. v. 41.
(e) Is. c. I. v. 19.
to be corrected by the shepherds, according to Ezekiel, accusing some of them, I suppose, because they had not kept the commandments: "The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them. And they were scattered because there is no shepherd; and they became meat to all the beasts of the field, when they were scattered, My sheep wandered through all the mountains, and upon every high hill; yea, my flock was scattered upon all the face of the earth, and none did search or seek after them (ƒ);' For there is great joy with the Father over one sinner that is saved."-p. 465.
"As therefore he is to be commended, who uses his power in leading a virtuous life, so much more is he to be venerated and adored, who has given us this free and sovereign power, and has permitted us to live, not having allowed what we choose or what we avoid to be subject to a slavish necessity.”—p. 529.
"That thing is in our own power, of which we are equally masters, as of its opposite; as,
Ezek. c. 34. V. 4, &c.
to philosophize or not; to believe or not."p. 633.
"For therein is the righteousness of God revealed from faith to faith (g).' The Apostle therefore seems to anounce two faiths, or rather one which admits of increase and perfection: for a common faith is laid as a foundation."―p. 644.
"Since some are without faith and others contentious, all do not obtain the perfection of good. Nor is it possible to obtain it without our own exertion. The whole, however, does not depend upon our own will, for instance our future destiny; for we are saved by grace (h),' not indeed without good works. But those who are naturally disposed to good, must apply some attention to it.”- p. 647.
"Faith, although it be a voluntary consent of the soul, is, however, the worker of good things, and the foundation of a right conduct."--p. 697.
"His will is, that we should be saved by ourselves. This then is the nature of the soul, to move by itself. Then we who are rational, phiJosophy itself being rational, have some relation to it. Fitness, indeed, is a tendency to virtue, but it is not virtue. All men then, as I said, are qualified by nature for the acquisition of virtue. But one man makes a greater progress, another less, both in knowledge and practice. Therefore
(g) Rom. c. I. v. 17. (h) Eph. c. 2. v. 5.
some men have attained even to perfect virtue, but others have gone only a certain length; and again others, being neglected, though they had otherwise a good natural disposition, have turned in an opposite direction,"-p. 788.
"Wherefore when we hear, Thy faith hath made thee whole,' we do not understand him to say that men will be saved, however they have believed, unless good works also shall follow."p. 794.
"Either the Lord does not care for all men, and this proceeds either from his not being able to do so, which it is wrong to suppose, as it would be a sign of weakness, or from his not being willing, although able, which would not be com patible with his attribute of goodness, for he who for our sake took flesh subject to suffering, is not slothful; or, he does care for all men, which is becoming him who is Lord of all; for he is the Saviour, not of some and not of others, since he distributed his favour according to the fitness of every one, both to Greeks and to Barbarians, and to those of them who were predestinated, being called in his own time, the faithful, and elect. Nor would he, who equally called all, withhold his kindness (plovóin) from any; but he gave extraordinary honours to those who be lieved in an extraordinary degree... But how is he the Saviour and Lord, if he be not the Saviour
and Lord of all? He is indeed the Saviour of those who believed, because they were willing to know him. But of those who did not believe he is so far the Lord, as, having it in their power to confess him, they might have obtained through him an appropriate and corresponding benefit... The Saviour never hates men; from his exceeding great love, not despising the weakness of human flesh, but clothing himself in it, he came for the common salvation of men... When he had taken a sensible flesh, he came to shew men what was possible with respect to obedience to the precepts."―p. 832.
"We say that there is one ancient and Catholic Church, collecting into the unity of one faith, according to its own testaments, or rather according to one testament, delivered at sundry times, by the will of one God, through one Lord, those who had been already ordained, whom God predestinated, who he knew, before the foundation of the world, would be just. But the excellence of the Church, like the origin of its formation, is according to unity, surpassing all other things, and having nothing similar or equal to itself."p. 899.
"If thou wilt be perfect (i):' He was not therefore yet perfect, for nothing is more than perfect. And the expression, if thou wilt, shewed,