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reason to complain that he received the command, or Judas that he was chosen. For God did not impose upon the one the necessity of transgression, or upon the other that of treason; because both might have abstained from sin, if they had preserved that which they had received. Finally, he knew that all the Jews would not believe, and yet he said, I am not come except to the lost sheep of Israel. Therefore there is no fault in him who commands, but there is sin in him who transgresses. And as far as was in God, he shewed to all, that he desired to deliver all. I do not however say that he did not know that there would be transgression; nay, I assert, that he did know it."-Vol. 1. p. 161.
"He who according to expectation came for the salvation of all men, was born of a virgin for me, was offered up for me, tasted death for me, rose again for me. In whom all men were redeemed, all men rise again. . . . . . . . . He saw that those who are diseased cannot be saved without a remedy, and therefore he afforded a medicine to the sick. Therefore he brought the assistance of health to all; so that whosoever shall perish, may ascribe the cause of his death to himself, who was unwilling to be cured when he had a remedy, by which he might have escaped, but that the manifest of Christ towards all men may be mercy proclaimed,
proclaimed, since they who perish, perish through their own negligence, but those who are saved, are delivered according to the sentence of Christ, who
will have all men to be saved, and come unto the knowledge of the truth' (ƒ).”—Vol.1. p. 210.
"The law is twofold, natural and written natural, in the heart; written, in tablets. Therefore, all are under the law, namely, the natural law. But it does not happen, that every one is a law to himself. But he is a law to himself, who spontaneously does those things which are of the law, and shews that the work of the law is written in his heart. You have the good things of the law, which however we ought not only to know or to hear cursorily, but also to do. For the hearers of the law are not just before God, but the doers of the law shall be justified."Vol. 1. p. 423.
"We are not constrained to obedience by a servile necessity, but by free-will, whether we lean to virtue or are inclined to vice."-Vol. 1. p. 443.
"No one is under any obligation to commit a fault, unless he inclines to it from his own will." Vol. 1. p. 447.
"God desires to be the cause of salvation to all, not of death; He repels no one, except him
(f) 1 Tim. c. 2. v. 4.
who chooses to withhold himself from his sight." Vol. 1. p. 672.
"The Lord knows who are his. He wishes all to be his, whom he hath formed and created. I wish, O man, that you would not fly, and that you would not hide yourself from Christ. He even seeks those who fly, and wishes those who hide themselves not to perish; but he cries out 'Adam, where are you?' that is, O man, where are you? I have placed you in light, you have sought out darkness."-Vol. 1. p. 865..
"Every soul is called to the grace of Christ, the word of God itself saying, If any one thirst, let him come unto me, and drink; to whom I shall give water, out of his belly shall flow rivers of living water (g)."-Vol. 1. p. 930.
"The mystical Sun of Righteousness is risen upon all, is come for all, has suffered for all, and has risen again for all: he therefore suffered that he might take away the sin of the world. But if any one does not believe in Christ, he defrauds himself of the general benefit, just as if any one should exclude the rays of the sun by shutting his windows."-Vol. 1. p. 1077.
"God says to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So
(g) John, c. 7. v. 37, 38.
then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy (h).' Perhaps you may say, we ought then neither to will, nor to run: but God is wont to desert those who are negligent; therefore this is not his meaning. But let us consider what he does mean : Perseverance is not of the man who willeth, or of him who runneth; for it is not in the power of man but it is of God, who pitieth, that you may be able to complete what you have begun.' Vol. 1. p. 1098.
"You see, because the power of God every where co-operates with the endeavours of man, that nobody can build a house without the Lord, nobody can keep a city without the Lord, nobody can begin any thing without the Lord."Vol. 1. p. 1309.
"We ought to advert to the mercy of God, because he condemns no one himself first, but every one is the author of his own punishment." Vol. 1. p. 1394.
"The good Lord requires exertion, he supplies strength."-Vol. 1. p. 1400.
"Faith has eternal life, because it is a good foundation; so likewise have good works, because a just man is proved both by words, and deeds. For if he be practised in words, and idle
(h) Rom. c. 9. v. 15, 16.
in works, he in fact exposes his own want of prudence; and it is a greater fault to know what to do, and not to have done what you knew ought to have been done. On the other hand also, to be active in works and without faith in disposition, is as if you were to erect a beautiful and lofty superstructure upon a faulty foundation: the more you build, the heavier is the fall; because good works cannot continue without the support of faith."-Vol. 2. p. 72.
In commenting upon our Saviour's answer to the request of the mother of Zebedee's children, To sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father (i),' he ob
for whom it is pre
serves, that "Christ added, pared,' that he might shew, that the Father is not wont to attend to petitions, but to merits, because God is no respecter of persons. Whence also the Apostle says, Whom he did foreknow, he also did predestinate (k);' for he did not predestinate before he foreknew, but he predestinated the rewards of those whose merits he foreknew." Vol. 2. p. 565.
"All the divine gifts cannot be in every individual man. Every one receives that which he either desires, or deserves, according to his capacity."-Vol. 2. p. 663.
(i) Matt. c. 20. v. 23.
(k) Rom. c. 8. v. 29.