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useless, and incapable of doing things conducive to his own happiness."-Vol. 1. p. 492.

"God always, by means of his word, which at all times descended into holy soùls, and formed men friends of God, and Prophets, corrected those who were willing to listen to instruction; and from the coming of Christ he corrects, by the Christian doctrine, not those who are unwilling, but those who prefer a good life, and one pleasing to God. But Celsus, wanting I know not what correction, asks, with some doubt, Was it not possible for him to correct by his divine power, without sending a person for that express purpose? Did he mean, that correction should take place by God's causing a complete change in the imaginations of men, and by his entirely removing all wickedness, and infusing virtue into them? Another person will ask, Whether such a proceeding would be consistent with nature, or even possible? But supposing that it is possible, what would become of free-will? Where would be the laudable adoption of truth, or the acceptable rejection of falsehood? But if it should once be granted that this is possible, and might be done without impropriety, some one, following the example of Celsus, will ask, Was it not possible for God, by his divine power, originally

to

to make men such, that they should not want any correction, but that they should of themselves. be diligent and perfect, without any wickedness subsisting from the first? These These things may impose upon the simple and weak, but not upon him who looks into the nature of things; for if you take away free-will from virtue, you destroy at once its very existence. But this subject would require a treatise; and many things are declared concerning it by the Greeks in their books upon Providence, who are far from saying with Celsus, He does indeed know, but he does not correct, nor could he by his Divine power. And we have in many places discussed these points, as far as we were able; and the Scriptures say the same things to those who can understand them. What therefore Celsus addresses to us, and to the Jews, will be retorted upon himself,Does the Supreme God know what happens among men, or does he not know? But if you admit that there is a God and a Providence, as your writings shew you do, he must necessarily know. But if he does know, why does he not correct? Is it necessary for us to give a reason, why God, although he knows, does not correct? and is it not equally incumbent upon you, not shewing yourself in your writings to be an Epicurean, but professing to acknowledge a Pro

vidence,

vidence, to assign a reason why God, although

he knows all human

them, or by his divine ness from every one?

affairs, does not correct

power take

take away

wicked

But we do not scruple to say, that God does always send those who would correct. For there are among men words given by God, which invite to what is best; but there is a great difference in the ministers of God. And there are a few who entirely and purely preach truth, and labour to produce a perfect correction. Such were Moses and the Prophets. But among all these, the correction through Jesus stands distinguished, who wished not merely those in one corner of the world to be healed, but, as far as he could, throughout the universe; for he came to be the Saviour of all mankind.”—Vol. 1. p. 503.

"I assert that man is endowed with free-will, declaring that this is the greatest gift conferred upon him by God, because all other things are by necessity obedient to the command of God. For if you speak of the heaven, it stands bearing the Lord, not moved from its appointed place. And if you choose to speak of the sun, it performs its appointed motion, not refusing its course, but by necessity serving the Lord. And in like manner you see the earth fixed, and bearing the command of him who ordered.

In

like

like manner other things by necessity serve the Creator, not any one of them being able to do any other thing but that for which it was made. Wherefore we do not praise these things which are thus obedient to the Lord; nor is any hope of better things laid up for them, because they have voluntarily observed what they were commanded. But it is the will of God, that man should obey the understanding, and he has received power to subject himself, not being governed by the necessity of nature, or destitute of power; which I say is being endowed with free-will, for the sake of better things; that he may receive better things from Him, who is more excellent (which is the consequence of obedience), and moreover, as it were a debt from the Creator. For I do not say that man was thus made to his injury, but for the sake of better things. For if he had been made like one of the elements, or any thing of that kind, there would have been a necessity that he should serve God; he would no longer receive a suitable reward of his choice, but unan would be as an instrument of his Creator, and he who uses it would be the cause of these things. But neither would man have arrived at superior knowledge, knowing nothing else but that only for which he was formed. I say therefore that God has thus honoured man; it being

his will, that he should know better things, he has given him the power to be able to do what he chooses."-Vol. 1. p. 849.

"A thing does not happen because it was foreknown, but it was foreknown because it would happen. This distinction is necessary.

For if any one so interprets what was to happen, as to make what was foreknown necessary, we do not agree with him; for we do not say, that it was necessary for Judas to be a traitor, although it was foreknown that Judas would be a traitor. For in the prophecies concerning Judas there are complaints and accusations against him, publicly proclaiming the circumstances of his blame; but he would be free from blame, if he had been a traitor through necessity, and if it had been impossible for him to be like the other Apostles."Vol. 2. p. 11.

"Observe how the prophet says, 'And now, Israel, what doth the Lord require of thee (c):' Let these words make those ashamed, who deny, that man has the power of being saved. How could God require of man, unless man had in his power what he ought to offer to God, when He requires it? Some things therefore are given by God, and some are supplied by man."-Vol. 2. p. 314.

(c) Deut. c. 10. V. 12,

“In

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