blame, you shew that it is not the fault of nature, but of the will. For if when we do not blame, we confess that the thing depends upon nature, it is clear that when we do blame, we declare that it is the fault of the will. Do not therefore use any perverse reasoning, or sophistry weaker than the spider's web, but answer me this question; Did God make all men? This is acknowledged by every one. How then does it happen that all men are not equal with respect to virtue or vice? Whence is it that some are honourable, and good, and modest; some wicked and abandoned? For if these things do not depend upon the will, but are derived from nature, how does this difference of character arise? For if all be bad by nature, it is not possible that any should be good; or if all be good by nature, no one can be bad. For if there be one common nature to all men, all men must be one and the same, either good or bad. But if we should say, that some are good by nature, and others bad, which would be contrary to reason, as we have shewn, these things must be unalterable, for what is derived from nature is unalterable. But consider, all men are mortal, and liable to passions; and no one can divest himself of his passions, however he may attempt it. But now we see that many from being good become bad, and from being bad become become good, the former by negligence, the latter by diligence; which is a clear proof that these things are not derived from nature. For things derived from nature are not changed, nor is diligence necessary to acquire them. For as it requires no labour to see and to hear, so likewise would virtue require no exertion on our part, if it were conferred by nature."-Vol. 7. p. 595. "Wherefore, I beseech you, let us make every exertion, both to stand in the right faith and to lead a good life. For if we do not lead a life worthy of faith, we shall suffer extreme punishment. And this indeed the blessed Paul shewed in former times, when he said, 'All did eat the same meat, and all did drink the same spiritual drink,' and he added, that they were not saved, for they were overthrown in the Wilderness. And Christ declared the same thing in the Gospels, when he introduced some who had cast out devils, and had prophesied, and were led away to punishment. And all his parables, such as that of the virgins (1), that of the net (m), that of the thorns (n), that of the tree which brings not forth fruit (o), require virtue displayed in works. He seldom discourses concerning dogmas, for they require no labour, but concerning life often, or rather (1) Matt. c. 25. (m) Matt. c. 13. rather every where; for in this there is a constant war, and therefore labour. And why do I speak of the whole behaviour? for the neglect of a part of it causes great evils: for example; mercy neglected casts those who do neglect it into hellfire, although this is not the whole of virtue, but a part of it. Nevertheless the virgins, because they had it not, were punished; and the rich man for this reason was tormented; and those who did not feed the hungry were on this account condemned with the devil." Vol. 7. p. 640.Other instances of the same kind are added. "The being called and purified was of grace, but that the person called and made pure should continue so, depends upon the diligence of those who are called. The being called does not proceed from merit, but from grace.”—Vol. 7. p. 681. In commenting upon Matt. xxv. 34. Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world;' he says, "He does not say, receive, but inherit, as belonging to you, as derived from you Father, as your own, as due to you from above: For, says he, before you were born, these things were prepared and provided for you, since I knew that such would be your conduct."-Vol. 7. p. 760. In 6 In commenting upon these words, Matt.xxv. 41. 'Depart, from me, ye cursed, into everlasting fire, prepared for the devil and his angels;' he says, "To these he says, Depart from me ye cursed,' no longer, by the Father, for he did not curse them, but their own works cursed them;-'into everlasting fire, prepared'--not for you, but, for the devil and his angels.' For when he spoke of the kingdom, Come ye blessed, inherit the kingdom,' he added, 'prepared for you from the foundation of the world:' but he did not speak of the fire in the same manner, but—' prepared for the devil and his angels:' For I, indeed, prepared the kingdom for you, but I prepared the fire not for you, but for the devil and his angels. But since you have cast yourselves into it, set that down to your own account."-Vol. 7. p. 760. "And Speaking of Judas Iscariot, he says, how, some one may object, did he become such a person? he who was called by Christ! Because the calling of God does not carry necessity with it, nor does it force the mind of those who are unwilling to choose virtue; but it exhorts, and advises, and does every thing to persuade men to be good; but if some will not consent, it does not impose any necessity upon them."-Vol. 7. P. 770. Ii4 "Hence "Hence we learn an important maxim, that the will of man is not sufficient, unless a person enjoys assistance from above: and again, that we gain nothing by assistance from above, unless our own will be added. These two things Judas and Peter prove: for the one enjoying great assistance, was not benefited, because he was not willing, and did not contribute his own exertions; but the other having a ready will, fell because he did not enjoy any assistance, for virtue is composed of these two things. Wherefore, I beseech you not to be supine, referring every thing to God, nor to think that, being diligent, you can do every thing right by your own labours. For God does not wish us to be supine. Therefore he does not do every thing himself, nor does he wish us to be arrogant."-Vol. 7. p. 787. "Let us glorify him both by faith and by works, for sound doctrines are of no avail to salvation, if our life be corrupt."-Vol. 8. p. 31. "If God lightens every man that cometh into the world, how does it happen that so many have remained without light? For all have not known the worship of Christ: How then does he lighten every man? As far as depends upon him. But if some, voluntarily shutting the eyes of their understanding, were not willing to admit the rays of this light, their darkness was not in consequence |