Imatges de pÓgina

"In the day of judgement, our works will either assist us, or, like a mill-stone, will sink us to the bottom."-Vol. 2. p. 758.

JEROME-A. D. 392.

Benedict. Edit.

"THE washing away of former sins, the grace of baptism, the secret doctrine, are not sufficient, unless we have works also."-Vol. 2. p. 584.

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Man, from the beginning of his condition, has God as an assistant; and since it was of his grace that he was created, and it is of his mercy that he subsists and lives, he can do no good work without him, who has so granted free-will, that he did not refuse his grace in any single work."— Vol. 2. p. 696.

"I saw that both the just man suffers many things here, and that the ungodly man has rule for his wickedness. But afterwards communing with my heart, and considering, I understood that God does not now judge separately and individually, but that he reserves judgement to a future time, that all may be judged equally, and then receive according to their will and their works."— Vol. 2. p. 735.

Jerome, in commenting upon Eccl. c. 5. v. 6. Suffer not thy mouth to cause thy flesh to sin,'



It appears to me that in this passage those are reproved, who complain of the sinfulness of the flesh, and say, that being compelled by the necessity of the body, they do those things which they are unwilling to do; according to the Apostle, 'The good that I would, I do not; but the evil which I would not, that I do (1).' Do not, therefore, he says, seek vain excuses, and give occasion to your flesh to sin, and say, It is not I that sin, but the sin that dwells in my flesh."Vol. 2. p. 743.

"The more we enquire, the more evident will our vanity be, and that words are superfluous, and that free-will is not taken away by the prescience of God, but that in every effect there are antecedent causes."-Vol. 2. p. 748.

"Do not think that there are only good, or only bad things in the world, since this world consists of different things, contrary to each other, hot and cold, dry and moist, hard and soft, dark and light, bad and good. But God has done this, that wisdom may be displayed in choosing good, and avoiding evil, and that free-will may be left to man."-Vol. 2. p. 752.

"If ye be willing and obedient, ye shall eat the good of the land; but if ye refuse and rebel, ye shall be devoured with the sword; for the mouth

(1) Rom. c. 7. v. 19.

mouth of the Lord hath spoken it (m):' he preserves free-will that either way there may be either punishment or reward, not from an antecedent. decree of God, but according to the merit of every individual."-Vol. 3. p. 16.

"No seed is of itself bad, for God made all things good; but bad seed has arisen from those, who by their own will are bad, which happens by will, not by nature."-Vol. 3. p. 162.

"It is not sufficient to have the will of Faith, unless faith itself be confirmed by good works."-Vol. 3. p. 216.

"Let us ask those who assert that there are different natures, whether Babylon be of a good or of a bad nature. If they say, of a bad, which they would doubtless answer, how is it invited to repentance?" Then after quoting several passages from Isaiah xlvii. relating to the sins and punishment of Babylon, he says, "From whence it is evident, that they who are good by nature, become bad by will. Lastly, it is inferred, man has erred in himself, not by nature, but through the will.”—Vol. 3. p. 346.

In commenting upon Isaiah xlix. he says, "All these things are said, that he might shew the freewill of man. For it belongs to God to call, and to us to believe; nor does it follow, if we do not believe,

(m) Is. c. I. v. 19, 20.
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[CHAP. V. believe, that God has not power; but he leaves his power to our free-will, that the choice of what is right may obtain a reward."-Vol. 3. p. 351.

"At a suitable time he poured out his blood for all; When all had gone out of the way, they had together become unprofitable (n).' There was not one that did good, no not one; so that he tasted death for all, because all have sinned, and come short of the glory of God' (0).”—Vol. 3. P. 379.

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In commenting upon Isaiah lvii. he says, A question arises, how children are called the children of perdition, in opposition to those who maintain that there are different natures; the one which is lost, and bad, and cannot be saved; and the other good, which cannot perish. For if, as they think, the sons of perdition be of a bad nature, how is that found which was before lost? Lastly, in the parable of the penitents, both the sheep which was lost out of a hundred sheep, and the piece of money which was lost out of ten pieces of money, are found; and the lost son is found of whom the father said to the elder son,This thy brother was dead, and is alive again; and was lost, and is found (p).' For nothing is lost, except

(n) Rom. c. 3. v. 12. (0) Rom. c. 3. v. 12. 23. (p) Luke, c. 15. v. 32.

except what was before safe; and nothing dies, except what was before alive. Therefore those who are now called the sons of perdition or of iniquity, and of wickedness, have, through their own fault, forsaken the Lord, and from the sons of the Lord have begun to be the sons of perdition; this same Prophet saying, 'You have forsaken the Lord, you have provoked the Holy One of Israel unto anger' (q)."-Vol. 3. p. 417.


This they did from their own will, because the choice of good or evil rests with our own free-will."-Vol. 3. p. 418.

"So that the gates of the church are always open, and are shut neither by day nor by night; that they are continually open to those who desire to be saved, that is, that an entrance is not denied to those who are willing to believe in it, in joy and in tribulation."-Vol. 3. p. 451.

"He will save those who have received salvation, not by the merit of works, but by the love of God. For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life (r).' But if a reflecting reader should answer in silent thought, why are many not saved, if he himself saved them, and loved, and spared his own sons, and redeemed them with his own blood,

(q) Is. C. I. v. 4.

(r) John, c. 3. v. 16.

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