第13章
CHAPTERXXVI
TheTriumphofGod’sSovereignGoodWill100。Theseare”thegreatworksoftheLord，well-consideredinallhisactsofwill”[218]——andsowiselywell-consideredthatwhenhisangelicandhumancreationsinned(thatis，didnotdowhathewilled，butwhatitwilled)hecouldstillaccomplishwhathehimselfhadwilledandthisthroughthesamecreaturelywillbywhichthefirstactcontrarytotheCreator’swillhadbeendone。AstheSupremeGood，hemadegooduseofevildeeds，forthedamnationofthosewhomhehadjustlypredestinedtopunishmentandforthesalvationofthosewhomhehadmercifullypredestinedtograce。
For，asfarastheywereconcerned，theydidwhatGoddidnotwillthattheydo，butasfarasGod’somnipotenceisconcerned，theywerequiteunabletoachievetheirpurpose。Intheirveryactofgoingagainsthiswill，hiswillwastherebyaccomplished。
Thisisthemeaningofthestatement，”TheworksoftheLordaregreat，well-consideredinallhisactsofwill”——thatinastrangeandineffablefashioneventhatwhichisdoneagainsthiswillisnotdonewithouthiswill。Foritwouldnotbedonewithouthisallowingit——andsurelyhispermissionisnotunwillingbutwilling——norwouldhewhoisgoodallowtheeviltobedone，unlessinhisomnipotencehecouldbringgoodevenoutofevil。
101。Sometimes，however，amanofgoodwillwillssomethingthatGoddothnotwill，eventhoughGod’swillismuchmore，andmuchmorecertainly，good——forundernocircumstancescaniteverbeevil。Forexample，itisagoodson’swillthathisfatherlive，whereasitisGod’sgoodwillthatheshoulddie。
Or，again，itcanhappenthatamanofevilwillcanwillsomethingthatGodalsowillethwithagoodwill——as，forexample，abadsonwillsthathisfatherdieandthisisalsoGod’swill。Ofcourse，theformerwillswhatGoddothnotwill，whereasthelatterdoeswillwhatGodwilleth。Yetthepietyoftheone，thoughhewillsnotwhatGodwilleth，ismoreconsonantwithGod’swillthanistheimpietyoftheother，whowillsthesamethingthatGodwilleth。ThereisaverygreatdifferencebetweenwhatisfittingformantowillandwhatisfittingforGod——andalsobetweentheendstowhichamandirectshiswill——andthisdifferencedetermineswhetheranactofwillistobeapprovedordisapproved。Actually，Godachievethsomeofhispurposes——whichare，ofcourse，allgood——throughtheevilwillsofbadmen。Forexample，itwasthroughtheillwilloftheJewsthat，bythegoodwilloftheFather，Christwasslainforus——adeedsogoodthatwhentheapostlePeterwouldhavenullifiedithewascalled”Satan”byhimwhohadcomeinordertobeslain。[219]HowgoodseemedthepurposesofthepiousfaithfulwhowereunwillingthattheapostlePaulshouldgotoJerusalem，lestthereheshouldsufferthethingsthattheprophetAgabushadpredicted！[220]AndyetGodhadwilledthatheshouldsufferthesethingsforthesakeofthepreachingofChrist，andforthetrainingofamartyrforChrist。Andthisgoodpurposeofhisheachieved，notthroughthegoodwilloftheChristians，butthroughtheillwilloftheJews。Yettheyweremorefullyhiswhodidnotwillwhathewilledthanwerethosewhowerewillinginstrumentsofhispurpose——forwhileheandthelatterdidtheverysamething，heworkedthroughthemwithagoodwill，whereastheydidhisgoodwillwiththeirillwill。
102。But，howeverstrongthewillseitherofangelsorofmen，whethergoodorevil，whethertheywillwhatGodwillethorwillsomethingelse，thewilloftheOmnipotentisalwaysundefeated。Andthiswillcanneverbeevil，becauseevenwhenitinflictsevils，itisstilljust；andobviouslywhatisjustisnotevil。Therefore，whetherthroughpity”hehathmercyonwhomhewilleth，”orinjustice”whomhewilleth，hehardeneth，”theomnipotentGodneverdothanythingexceptwhathedothwill，anddotheverythingthathewilleth。
CHAPTERXXVII
LimitsofGod’sPlanforHumanSalvation103。Accordingly，whenwehearandreadinsacredScripturethatGod”willeththatallmenshouldbesaved，”[221]althoughweknowwellenoughthatnotallmenaresaved，wearenotonthataccounttounderratethefullyomnipotentwillofGod。Rather，wemustunderstandtheScripture，”Whowillhaveallmentobesaved，”asmeaningthatnomanissavedunlessGodwillethhissalvation:notthatthereisnomanwhosesalvationhedothnotwill，butthatnooneissavedunlessHewillethit。Moreover，hiswillshouldbesoughtinprayer，becauseifhewilleth，thenwhathewillethmustnecessarilybe。And，indeed，itwasofprayertoGodthattheapostlewasspeakingwhenhemadethatstatement。Thus，wearealsotounderstandwhatiswrittenintheGospelaboutHim”whoenlightenetheveryman。”[222]ThismeansthatthereisnomanwhoisenlightenedexceptbyGod。
Inanycase，thewordconcerningGod，”whowillhaveallmentobesaved，”doesnotmeanthatthereisnoonewhosesalvationhedothnotwill——hewhowasunwillingtoworkmiraclesamongthosewho，hesaid，wouldhaverepentedifhehadwroughtthem——
butby”allmen”wearetounderstandthewholeofmankind，ineverysinglegroupintowhichitcanbedivided:kingsandsubjects；nobilityandplebeians；thehighandthelow；thelearnedandunlearned；thehealthyandthesick；thebright，thedull，andthestupid；therich，thepoor，andthemiddleclass；
males，females，infants，children，theadolescent，youngadultsandmiddle-agedandveryold；ofeverytongueandfashion，ofallthearts，ofallprofessions，withthecountlessvarietyofwillsandmindsandalltheotherthingsthatdifferentiatepeople。ForfromwhichofthesegroupsdothnotGodwillthatsomemenfromeverynationshouldbesavedthroughhisonlybegottenSonourLord？Therefore，hedothsavethemsincetheOmnipotentcannotwillinvain，whatsoeverhewilleth。
Now，theapostlehadenjoinedthatprayersshouldbeoffered”forallmen”[223]andespecially”forkingsandallthoseofexaltedstation，”[224]whoseworldlypompandpridecouldbesupposedtobeasufficientcauseforthemtodespisethehumilityoftheChristianfaith。Then，continuinghisargument，”forthisisgoodandacceptableinthesightofGodourSaviour”[225]——
thatis，toprayevenforsuchasthese[kings]——theapostle，toremoveanywarrantfordespair，added，”Whowilleththatallmenbesavedandcometotheknowledgeofthetruth。”[226]Truly，then，Godhathjudgeditgoodthatthroughtheprayersofthelowlyhewoulddeigntograntsalvationtotheexalted——aparadoxwehavealreadyseenexemplified。OurLordalsouseththesamemannerofspeechintheGospel，wherehesaithtothePharisees，”Youtithemintandrueandeveryherb。”[227]
Obviously，thePhariseesdidnottithewhatbelongedtoothers，noralltheherbsofallthepeopleofotherlands。Therefore，justasweshouldinterpret”everyherb”tomean”everykindofherb，”soalsowecaninterpret”allmen”tomean”allkindsofmen。”Wecouldinterpretitinanyotherfashion，aslongaswearenotcompelledtobelievethattheOmnipotenthathwilledanythingtobedonewhichwasnotdone。”Hehathdoneallthingsinheavenandearth，whatsoeverhewilled，”[228]asTruthsingsofhim，andsurelyhehathnotwilledtodoanythingthathehathnotdone。Theremustbenoequivocationonthispoint。
CHAPTERXXVIII
TheDestinyofMan104。Consequently，Godwouldhavewilledtopreserveeventhefirstmaninthatstateofsalvationinwhichhewascreatedandwouldhavebroughthimindueseason，afterthebegettingofchildren，toabetterstatewithouttheinterventionofdeath——
wherehenotonlywouldhavebeenunabletosin，butwouldnothavehadeventhewilltosin——ifhehadforeknownthatmanwouldhavehadasteadfastwilltocontinuewithoutsin，ashehadbeencreatedtodo。Butsincehedidforeknowthatmanwouldmakebaduseofhisfreewill——thatis，thathewouldsin——Godprearrangedhisownpurposesothathecoulddogoodtoman，eveninman’sdoingevil，andsothatthegoodwilloftheOmnipotentshouldbenullifiedbythebadwillofmen，butshouldnonethelessbefulfilled。
105。Thusitwasfittingthatmanshouldbecreated，inthefirstplace，sothathecouldwillbothgoodandevil——notwithoutreward，ifhewilledthegood；notwithoutpunishment，ifhewilledtheevil。Butinthefuturelifehewillnothavethepowertowillevil；andyetthiswillnottherebyrestricthisfreewill。Indeed，hiswillwillbemuchfreer，becausehewillthenhavenopowerwhatevertoservesin。Forwesurelyoughtnottofindfaultwithsuchawill，norsayitisnowill，orthatitisnotrightlycalledfree，whenwesodesirehappinessthatwenotonlyareunwillingtobemiserable，buthavenopowerwhatsoevertowillit。
And，justasinourpresentstate，oursoulisunabletowillunhappinessforourselves，sothenitwillbeforeverunabletowilliniquity。ButtheorderedcourseofGod’splanwasnottobepassedby，whereinhewilledtoshowhowgoodtherationalcreatureisthatisablenottosin，althoughoneunabletosinisbetter。[229]So，too，itwasaninferiororderofimmortality——
butyetitwasimmortality——inwhichmanwascapableofnotdying，evenifthehigherorderwhichistobeisoneinwhichmanwillbeincapableofdying。[230]
106。Humannaturelosttheformerkindofimmortalitythroughthemisuseoffreewill。Itistoreceivethelatterthroughgrace——thoughitwastohaveobtaineditthroughmerit，ifithadnotsinned。Noteventhen，however，couldtherehavebeenanymeritwithoutgrace。Foralthoughsinhaditsorigininfreewillalone，stillfreewillwouldnothavebeensufficienttomaintainjustice，saveasdivineaidhadbeenaffordedman，inthegiftofparticipationintheimmutablegood。Thus，forexample，thepowertodiewhenhewillsitisinaman’sownhands——sincethereisnoonewhocouldnotkillhimselfbynoteating(nottomentionothermeans)。Butthebarewillisnotsufficientformaintaininglife，iftheaidsoffoodandothermeansofpreservationarelacking。
Similarly，maninparadisewascapableofself-destructionbyabandoningjusticebyanactofwill；yetifthelifeofjusticewastobemaintained，hiswillalonewouldnothavesufficed，unlessHewhomadehimhadgivenhimaid。But，aftertheFall，God’smercywasevenmoreabundant，forthenthewillitselfhadtobefreedfromthebondageinwhichsinanddeatharethemasters。Thereisnowayatallbywhichitcanbefreedbyitself，butonlythroughGod’sgrace，whichismadeeffectualinthefaithofChrist。Thus，asitiswritten，eventhewillbywhich”thewillitselfispreparedbytheLord”[231]sothatwemayreceivetheothergiftsofGodthroughwhichwecometotheGifteternal——thistoocomesfromGod。
107。Accordingly，eventhelifeeternal，whichissurelythewagesofgoodworks，iscalleda_gift_ofGodbytheapostle。”Forthewagesofsin，”hesays，”isdeath；butthegiftofGodiseternallifeinChristJesusourLord。”[232]Now，wagesformilitaryservicearepaidasajustdebit，notasagift。Hence，hesaid”thewagesofsinisdeath，”toshowthatdeathwasnotanunmeritedpunishmentforsinbutajustdebit。Butagift，unlessitbegratuitous，isnotgrace。Weare，therefore，tounderstandthatevenman’smeritedgoodsaregiftsfromGod，andwhenlifeeternalisgiventhroughthem，whatelsedowehavebut”graceupongracereturned”[233]？
Manwas，therefore，madeupright，andinsuchafashionthathecouldeithercontinueinthatuprightness——thoughnotwithoutdivineaid——orbecomepervertedbyhisownchoice。Whicheverofthesetwomanhadchosen，God’swillwouldbedone，eitherbymanoratleast_concerning_him。Wherefore，sincemanchosetodohisownwillinsteadofGod’s，God’swill_concerning_himwasdone；for，fromthesamemassofperditionthatflowedoutofthatcommonsource，Godmaketh”onevesselforhonorable，anotherforignobleuse”[234]；theonesforhonorableusethroughhismercy，theonesforignobleusethroughhisjudgment；lestanyonegloryinman，or——whatisthesamething——inhimself。
108。Now，wecouldnotberedeemed，eventhrough”theoneMediatorbetweenGodandman，Manhimself，ChristJesus，”[235]ifhewerenotalsoGod。ForwhenAdamwasmade——beingmadeanuprightman——therewasnoneedforamediator。Oncesin，however，hadwidelyseparatedthehumanracefromGod，itwasnecessaryforamediator，whoalonewasborn，lived，andwasputtodeathwithoutsin，toreconcileustoGod，andprovideevenforourbodiesaresurrectiontolifeeternal——andallthisinorderthatman’spridemightbeexposedandhealedthroughGod’shumility。ThusitmightbeshownmanhowfarhehaddepartedfromGod，whenbytheincarnateGodheisrecalledtoGod；thatmaninhiscontumacymightbefurnishedanexampleofobediencebytheGod-Man；thatthefountofgracemightbeopenedup；thateventheresurrectionofthebody——itselfpromisedtotheredeemed——
mightbepreviewedintheresurrectionoftheRedeemerhimself；
thatthedevilmightbevanquishedbythatverynaturehewasrejoicingoverhavingdeceived——allthis，however，withoutgivingmangroundforgloryinhimself，lestpridespringupanew。
AndifthereareotheradvantagesaccruingfromsogreatamysteryoftheMediator，whichthosewhoprofitfromthemcanseeortestify——eveniftheycannotbedescribed——letthembeaddedtothislist。
CHAPTERXXIX”TheLastThings”
109。Now，forthetimethatintervenesbetweenman’sdeathandthefinalresurrection，thereisasecretshelterforhissoul，aseachisworthyofrestorafflictionaccordingtowhatithasmeritedwhileitlivedinthebody。
110。Thereisnodenyingthatthesoulsofthedeadarebenefitedbythepietyoftheirlivingfriends，whenthesacrificeoftheMediatorisofferedforthedead，oralmsaregiveninthechurch。Butthesemeansbenefitonlythosewho，whentheywereliving，havemeritedthatsuchservicescouldbeofhelptothem。
Forthereisamodeoflifethatisneithersogoodasnottoneedsuchhelpsafterdeathnorsobadasnottogainbenefitfromthemafterdeath。Thereis，however，agoodmodeoflifethatdoesnotneedsuchhelps，and，again，onesothoroughlybadthat，whensuchamandepartsthislife，suchhelpsavailhimnothing。Itishere，then，inthislife，thatallmeritordemeritisacquiredwherebyaman’sconditioninthelifehereafterisimprovedorworsened。Therefore，letnoonehopetoobtainanymeritwithGodafterheisdeadthathehasneglectedtoobtainhereinthislife。
So，then，thosemeanswhichtheChurchconstantlyusesinintercedingforthedeadarenotopposedtothatstatementoftheapostlewhenhesaid，”ForallofusshallstandbeforethetribunalofChrist，sothateachmayreceiveaccordingtowhathehasdoneinthebody，whethergoodorevil。”[236]Foreachmanhasforhimselfwhilelivinginthebodyearnedthemeritwherebythesemeanscanbenefithim[afterdeath]。Fortheydonotbenefitall。Andyetwhyshouldtheynotbenefitall，unlessitbebecauseofthedifferentkindsoflivesmenleadinthebody？
Accordingly，whensacrifices，whetherofthealtarorofalms，areofferedforthebaptizeddead，theyarethankofferingsfortheverygood，propitiationsforthenot-so-very-bad[nonvaldemalis]，and，asfortheverybad——eveniftheyareofnohelptothedead——theyareatleastasortofconsolationtotheliving。
Wheretheyareofvalue，theirbenefitconsistseitherinobtainingafullforgivenessor，atleast，inmakingdamnationmoretolerable。
111。Aftertheresurrection，however，whenthegeneraljudgmenthasbeenheldandfinished，theboundarylineswillbesetforthetwocities:theoneofChrist，theotherofthedevil；
oneforthegood，theotherforthebad——bothincludingangelsandmen。Intheonegroup，therewillbenowilltosin，intheother，nopowertosin，noranyfurtherpossibilityofdying。Thecitizensofthefirstcommonwealthwillgoonlivingtrulyandhappilyinlifeeternal。Thesecondwillgoon，miserableindeatheternal，withnopowertodietoit。Theconditionofbothsocietieswillthenbefixedandendless。Butinthefirstcity，somewilloutrankothersinbliss，andinthesecond，somewillhaveamoretolerableburdenofmiserythanothers。
112。Itisquiteinvain，then，thatsome——indeedverymany——yieldtomerelyhumanfeelingsanddeplorethenotionoftheeternalpunishmentofthedamnedandtheirinterminableandperpetualmisery。Theydonotbelievethatsuchthingswillbe。
NotthattheywouldgocountertodivineScripture——but，yieldingtotheirownhumanfeelings，theysoftenwhatseemsharshandgiveamilderemphasistostatementstheybelievearemeantmoretoterrifythantoexpresstheliteraltruth。”Godwillnotforget，”theysay，”toshowmercy，norinhisangerwillheshutuphismercy。”Thisis，infact，thetextofaholypsalm。[237]
Butthereisnodoubtthatitistobeinterpretedtorefertothosewhoarecalled”vesselsofmercy，”[238]thosewhoarefreedfrommiserynotbytheirownmeritsbutthroughGod’smercy。Evenso，iftheysupposethatthetextappliestoallmen，thereisnogroundforthemfurthertosupposethattherecanbeanendforthoseofwhomitissaid，”Thustheseshallgointoeverlastingpunishment。”[239]Otherwise，itcanaswellbethoughtthattherewillalsobeanendtothehappinessofthoseofwhomtheantithesiswassaid:”Buttherighteousintolifeeternal。”
Butletthemsuppose，ifitpleasesthem，that，forcertainintervalsoftime，thepunishmentsofthedamnedaresomewhatmitigated。Evenso，thewrathofGodmustbeunderstoodasstillrestingonthem。Andthisisdamnation——forthisanger，whichisnotaviolentpassioninthedivinemind，iscalled”wrath”inGod。Yeteveninhiswrath——hiswrathrestingonthem——hedoesnot”shutuphismercy。”Thisisnottoputanendtotheireternalafflictions，butrathertoapplyorinterposesomelittlerespiteintheirtorments。Forthepsalmdoesnotsay，”Toputanendtohiswrath，”or，”_After_hiswrath，”but，”_In_hiswrath。”
Now，ifthiswrathwereallthereis[inman’sdamnation]，andevenifitwerepresentonlyintheslightestdegreeconceivable——still，tobelostoutoftheKingdomofGod，tobeanexilefromtheCityofGod，tobeestrangedfromthelifeofGod，tosufferlossofthegreatabundanceofGod’sblessingswhichhehashiddenforthosewhofearhimandpreparedforthosewhohopeinhim[240]——thiswouldbeapunishmentsogreatthat，ifitbeeternal，notormentsthatweknowcouldbecomparedtoit，nomatterhowmanyagestheycontinued。
113。Theeternaldeathofthedamned——thatis，theirestrangementfromthelifeofGod——willthereforeabidewithoutend，anditwillbecommontothemall，nomatterwhatsomepeople，movedbytheirhumanfeelings，maywishtothinkaboutgradationsofpunishment，ortherelieforintermissionoftheirmisery。Inthesameway，theeternallifeofthesaintswillabideforever，andalsobecommontoallofthemnomatterhowdifferentthegradesofrankandhonorinwhichtheyshineforthintheireffulgentharmony。
CHAPTERXXX
ThePrinciplesofChristianLiving:FaithandHope114。Thus，fromourconfessionof_faith_，brieflysummarizedintheCreed(whichismilkforbabeswhenponderedatthecarnallevelbutfoodforstrongmenwhenitisconsideredandstudiedspiritually)，thereisbornthegood_hope_ofthefaithful，accompaniedbyaholy_love_。[241]Butoftheseaffirmations，allofwhichought_faithfully_tobebelieved，onlythosewhichhavetodowith_hope_arecontainedintheLord’sPrayer。For”cursediseveryone，”asthedivineeloquencetestified，”whorestshishopeinman。”[242]Thus，hewhorestshishopeinhimselfisboundbythebondofthiscurse。
Therefore，weshouldseekfromnoneotherthantheLordGodwhateveritisthatwehopetodowell，orhopetoobtainasrewardforourgoodworks。
115。Accordingly，intheEvangelistMatthew，theLord’sPrayermaybeseentocontainsevenpetitions:threeofthemaskforeternalgoods，theotherfourfortemporalgoods，whichare，however，necessaryforobtainingtheeternalgoods。
Forwhenwesay:”Hallowedbethyname。ThyKingdomcome。
Thywillbedoneonearth，asitisinheaven”[243]——thislastbeingwronglyinterpretedbysomeasmeaning”inbodyandspirit”——
theseblessingswillberetainedforever。Theybegininthislife，ofcourse；theyareincreasedinusaswemakeprogress，butintheirperfection——whichistobehopedforintheotherlife——theywillbepossessedforever！Butwhenwesay:”Giveusthisdayourdailybread。Andforgiveusourdebts，asweforgiveourdebtors。Andleadusnotintotemptation，butdeliverusfromevil，”[244]whodoesnotseethatallthesepertaintoourneedsinthepresentlife？Inthatlifeeternal——whereweallhopetobe——thehallowingofGod’sname，hisKingdom，andhiswill，inourspiritandbodywillabideperfectlyandimmortally。Butinthislifeweaskfor”dailybread”becauseitisnecessary，inthemeasurerequiredbysoulandbody，whetherwetaketheterminaspiritualorbodilysense，orboth。Andheretooitisthatwepetitionforforgiveness，wherethesinsarecommitted；heretooarethetemptationsthatallureanddriveustosinning；here，finally，theevilfromwhichwewishtobefreed。Butinthatotherworldnoneofthesethingswillbefound。
116。However，theEvangelistLuke，inhisversionoftheLord’sPrayer，hasbroughttogether，notseven，butfivepetitions。Yet，obviously，thereisnodiscrepancyhere，butrather，inhisbriefway，theEvangelisthasshownushowthesevenpetitionsshouldbeunderstood。Actually，God’snameisevennowhallowedinthespirit，buttheKingdomofGodisyettocomeintheresurrectionofthebody。Therefore，Lukewasseekingtoshowthatthethirdpetition[”Thywillbedone”]isarepetitionofthefirsttwo，andmakesthisbetterunderstoodbyomittingit。Hethenaddsthreeotherpetitions，concerningdailybread，forgivenessofsins，andavoidanceoftemptation。[245]
However，whatMatthewputsinthelastplace，”Butdeliverusfromevil，”Lukeleavesout，inorderthatwemightunderstandthatitwasincludedinwhatwaspreviouslysaidabouttemptation。Thisis，indeed，whyMatthewsaid，”_But_deliverus，”insteadof，”_And_deliverus，”asiftoindicatethatthereisonlyonepetition——”Willnotthis，butthat”——sothatanyonewouldrealizethatheisbeingdeliveredfromevilinthatheisnotbeingledintotemptation。
CHAPTERXXXI
Love117。Andnowregarding_love_，whichtheapostlesaysisgreaterthantheothertwo——thatis，faithandhope——forthemorerichlyitdwellsinaman，thebetterthemaninwhomitdwells。Forwhenweaskwhethersomeoneisagoodman，wearenotaskingwhathebelieves，orhopes，butwhatheloves。Now，beyondalldoubt，hewholovesarightbelievesandhopesrightly。
Likewise，hewhodoesnotlovebelievesinvain，evenifwhathebelievesistrue；hehopesinvain，evenifwhathehopesforisgenerallyagreedtopertaintotruehappiness，unlesshebelievesandhopesforthis:thathemaythroughprayerobtainthegiftoflove。For，althoughitistruethathecannothopewithoutlove，itmaybethatthereissomethingwithoutwhich，ifhedoesnotloveit，hecannotrealizetheobjectofhishopes。Anexampleofthiswouldbeifamanhopesforlifeeternal——andwhoistherewhodoesnotlovethat？——andyetdoesnotlove_righteousness_，withoutwhichnoonecomestoit。
NowthisisthetruefaithofChristwhichtheapostlecommends:faiththatworksthroughlove。Andwhatityetlacksinloveitasksthatitmayreceive，itseeksthatitmayfind，andknocksthatitmaybeopeneduntoit。[246]Forfaithachieveswhatthelawcommands[fidesnamqueimpetratquodleximperat]。
And，withoutthegiftofGod——thatis，withouttheHolySpirit，throughwhomloveisshedabroadinourhearts——thelawmaybidbutitcannotaid[juberelexpoterit，nonjuvare]。Moreover，itcanmakeofmanatransgressor，whocannotthenexcusehimselfbypleadingignorance。ForappetitereignswheretheloveofGoddoesnot。[247]
118。When，inthedeepestshadowsofignorance，helivesaccordingtothefleshwithnorestraintofreason——thisistheprimalstateofman。[248]Afterward，when”throughthelawtheknowledgeofsin”[249]hascometoman，andtheHolySpirithasnotyetcometohisaid——sothatevenifhewishestoliveaccordingtothelaw，heisvanquished——mansinsknowinglyandisbroughtunderthespellandmadetheslaveofsin，”forbywhateveramanisvanquished，ofthismasterheistheslave”[250]。Theeffectoftheknowledgeofthelawisthatsinworksinmanthewholeroundofconcupiscence，whichaddstotheguiltofthefirsttransgression。Andthusitisthatwhatwaswrittenisfulfilled:”Thelawenteredin，thattheoffensemightabound。”[251]Thisisthe_second_stateofman。[252]
ButifGodregardsamanwithsolicitudesothathethenbelievesinGod’shelpinfulfillingHiscommands，andifamanbeginstobeledbytheSpiritofGod，thenthemightierpoweroflovestrugglesagainstthepoweroftheflesh。[253]Andalthoughthereisstillinmanapowerthatfightsagainsthim——hisinfirmitybeingnotyetfullyhealed——yethe[therighteousman]
livesbyfaithandlivesrighteouslyinsofarashedoesnotyieldtoevildesires，conqueringthembyhisloveofrighteousness。Thisisthe_third_stageofthemanofgoodhope。
Afinalpeaceisinstoreforhimwhocontinuestogoforwardinthiscoursetowardperfectionthroughsteadfastpiety。Thiswillbeperfectedbeyondthislifeinthereposeofthespirit，and，atthelast，intheresurrectionofthebody。
Ofthesefourdifferentstagesofman，thefirstisbeforethelaw，thesecondisunderthelaw，thethirdisundergrace，andthefourthisinfullandperfectpeace。Thus，also，thehistoryofGod’speoplehasbeenorderedbysuccessivetemporalepochs，asitpleasedGod，who”orderedallthingsinmeasureandnumberandweight。”[254]Thefirstperiodwasbeforethelaw；thesecondunderthelaw，whichwasgiventhroughMoses；thenext，undergracewhichwasrevealedthroughthefirstAdventoftheMediator。”[255]Thisgracewasnotpreviouslyabsentfromthosetowhomitwastobeimparted，although，inconformitytothetemporaldispensations，itwasveiledandhidden。FornoneoftherighteousmenofantiquitycouldfindsalvationapartfromthefaithofChrist。And，unlessChristhadalsobeenknowntothem，hecouldnothavebeenprophesiedtous——sometimesopenlyandsometimesobscurely——throughtheirministry。
119。Now，inwhicheverofthesefour”ages”——ifonecancallthemthat——thegraceofregenerationfindsaman，thenandthereallhispastsinsareforgivenhimandtheguilthecontractedinbeingbornisremovedbyhisbeingreborn。Andsotrueisitthat”theSpiritbreathethwherehewilleth”[256]thatsomemenhaveneverknownthesecond”age”ofslaveryunderthelaw，butbegintohavedivineaiddirectlyunderthenewcommandment。
120。Yet，beforeamancanreceivethecommandment，hemust，ofcourse，liveaccordingtotheflesh。But，oncehehasbeenimbuedwiththesacramentofrebirth，noharmwillcometohimevenifhethenimmediatelydepartthislife——”WhereforeonthisaccountChristdiedandroseagain，thathemightbetheLordofboththelivingandthedead。”’[257]NorwillthekingdomofdeathhavedominionoverhimforwhomHe，whowas”freeamongthedead，”[258]died。
CHAPTERXXXII
TheEndofAlltheLaw121。Allthedivinepreceptsare，therefore，referredbackto_love_，ofwhichtheapostlesays，”Nowtheendofthecommandmentislove，outofapureheart，andagoodconscienceandafaithunfeigned。”[259]Thuseverycommandmentharksbacktolove。Forwhateveronedoeseitherinfearofpunishmentorfromsomecarnalimpulse，sothatitdoesnotmeasureuptothestandardoflovewhichtheHolySpiritshedsabroadinourhearts——whateveritis，itisnotyetdoneasitshouldbe，althoughitmayseemtobe。Love，inthiscontext，ofcourseincludesboththeloveofGodandtheloveofourneighborand，indeed，”onthesetwocommandmentshangalltheLawandtheProphets”[260]——
and，wemayadd，thegospelandtheapostles，forfromnowhereelsecomesthevoice，”Theendofthecommandmentislove，”[261]
and，”Godislove。”[262]
Therefore，whatsoeverthingsGodcommands(andoneoftheseis，”Thoushaltnotcommitadultery”[263])andwhatsoeverthingsarenotpositivelyorderedbutarestronglyadvisedasgoodspiritualcounsel(andoneoftheseis，”Itisagoodthingforamannottotouchawoman”[264])——alloftheseimperativesarerightlyobeyedonlywhentheyaremeasuredbythestandardofourloveofGodandourloveofourneighborinGod[propterDeum]。
Thisappliesbothinthepresentageandintheworldtocome。
NowweloveGodinfaith；then，atsight。For，thoughmortalmenourselves，wedonotknowtheheartsofmortalmen。Butthen”theLordwillilluminatethehiddenthingsinthedarknessandwillmakemanifestthecogitationsoftheheart；andthenshalleachonehavehispraisefromGod”[265]——forwhatwillbepraisedandlovedinaneighborbyhisneighborisjustthatwhich，lestitremainhidden，Godhimselfwillbringtolight。Moreover，passiondecreasesasloveincreases[266]untillovecomesatlasttothatfullnesswhichcannotbesurpassed，”forgreaterlovethanthisnoonehas，thatamanlaydownhislifeforhisfriends。”[267]Who，then，canexplainhowgreatthepoweroflovewillbe，whentherewillbenopassion[cupiditas]forittorestrainorovercome？
For，then，thesupremestateoftruehealth[summasanitas]willhavebeenreached，whenthestrugglewithdeathshallbenomore。
CHAPTERXXXIII
Conclusion122。Butsomewherethisbookmusthaveanend。YoucanseeforyourselfwhetheryoushouldcallitanEnchiridion，oruseitasone。ButsinceIhavejudgedthatyourzealinChristoughtnottobespurnedandsinceIbelieveandhopeforgoodthingsforyouthroughthehelpofourRedeemer，andsinceIloveyougreatlyasoneofthemembersofhisbody，Ihavewrittenthisbookforyou——mayitsusefulnessmatchitsprolixity！——onFaith，Hope，andLove。
NOTES
[1]1Cor。1:20。
[2]Wis。6:26(Vulgate)。
[3]Rom。16:19。
[4]Alaterinterpolation，notfoundinthebestMSS。，adds，”Asnoonecanexistfromhimself，soalsonoonecanbewiseinhimselfsaveonlyasheisenlightenedbyHimofwhomitiswritten，’AllwisdomisfromGod’[Ecclus。1:1]。”
[5]Job28:28。
[6]AtransliterationoftheGreek，literally，ahandbookormanual。
[7]Cf。Gal。5:6。
[8]Cf。1Cor。13:10，11。
[9]1Cor。3:11。
[10]Already，veryearlyinhisministry(397)，AugustinehadwrittenDeagoneChristiano，inwhichhehadreviewedandrefutedafullscoreofheresiesthreateningtheorthodoxfaith。
[11]TheApostles’Creed。Cf。Augustine’searlyessayOnFaithandtheCreed。
[12]Joel2:32。
[13]Rom。10:14。
[14]Lucan，Pharsalia，II，15。
[15]Virgil，Aeneid，IV，419。ThecontextofthisquotationisDido’slamentoverAeneas’prospectiveabandonmentofher。Sheissayingthatifshecouldhaveforeseensuchadisaster，shewouldhavebeenabletobearit。Augustine’scriticismhereisaliteralisticquibble。
[16]Heb。11:1。
[17]Sacraeloquia——afavoritephraseofAugustine’sfortheBible。
[18]Rom。8:24，25(OldLatin)。
[19]James2:19。
[20]OneofthestandardtitlesofearlyGreekphilosophicaltreatiseswouldtranslateintoLatinasDererumnatura。Thisis，infact，thetitleofLucretius’famouspoem，thegreatestphilosophicalworkwritteninclassicalLatin。
[21]ThisbasicmotifappearseverywhereinAugustine’sthoughtastheveryfoundationofhiswholesystem。
[22]Thissection(Chs。IIIandIV)isthemostexplicitstatementofamajormotifwhichpervadesthewholeofAugustinianmetaphysics。Weseeitinhisearliestwritings，Soliloquies，1，2，andDeordine，II，7。ItisobviouslyapartoftheNeoplatonicheritagewhichAugustineappropriatedforhisChristianphilosophy。Thegoodispositive，constructive，essential；evilisprivative，destructive，parasiticonthegood。
Ithasitsorigin，notinnature，butinthewill。Cf。
Confessions，Bk。VII，Chs。III，V，XII-XVI；OnContinence，14-16；
OntheGospelofJohn，TractateXCVIII，7；CityofGod，XI，17；
XII，7-9。
[23]Isa。5:20。
[24]Matt。12:35。
[25]ThisreferstoAristotle’swell-knownprincipleof”theexcludedmiddle。”
[26]Matt。7:18。
[27]Cf。Matt。12:33。
[28]Virgil，Georgios，II，490。
[29]Ibid。，479。
[30]Sedinviapedum，noninviamorum。
[31]Virgil，Eclogue，VIII，42。ThecontextofthepassageisDamon’scomplaintoverhisfaithlessNyssa；heishererememberingthefirsttimeheeversawher——whenhewastwelve！Cf。
Theocritus，II，82。
[32]Cf。Matt。5:37。
[33]Cf。Confessions，Bk。X，Ch。XXIII。
[34]Adconsentiumcontramendacium，CSEL(J。Zycha，ed。)，Vol。
41，pp。469-528；alsoMigne，PL，40，c。517-548；EnglishtranslationbyH。B。JaffeeinDeferrari，St。Augustine:TreatisesonVariousSubjects(TheFathersoftheChurch，NewYork，1952)，pp。113-179。ThishadbeenwrittenaboutayearearlierthantheEnchiridion。AugustinehadalsowrittenanothertreatiseOnLyingmuchearlier，c。395；seeDemendacioinCSEL(J。Zycha，ed。)，Vol。41，pp。413-466；Migne，PL，40，c。487-518；EnglishtranslationbyM。S。MuldowneyinDeferrari，op。cit。，pp。47-109。
Thissummaryofhispositionhererepresentsnochangeofviewwhateveronthisquestion。
[35]Sallust，TheWarwithCatiline，X，6-7。
[36]Cf。Acts12:9。
[37]Virgil，Aeneid，X，392。
[38]ThisreferstooneofthefirstoftheCassiciacumdialogues，ContraAcademicos。ThegistofAugustine’srefutationofskepticismisinIII，23ff。Throughouthiswholecareerhecontinuedtomaintainthisposition:thatcertainknowledgebeginswithself-knowledge。Cf。Confessions，Bk。V，Ch。X，19；seealsoCityofGod，XI，xxvii。
[39]Hab。2:4；Rom。1:17。
[40]Adirectcontrastbetweensuspensusassenso——thewatchwordoftheAcademics——andassensio，thebadgeofChristiancertitude。
[41]Seeabove，VII，90。
[42]Matt。5:37。
[43]Matt。6:12。
[44]Rom。5:12。
[45]Cf。Luke20:36。
[46]Rom。4:17。
[47]Wis。11:20。
[48]2Peter2:19。
[49]John8:36。
[50]Eph。2:8。
[51]1Cor。7:25。
[52]Eph。2:8，9。
[53]Eph。2:10。
[54]Cf。Gal。6:15；I1Cor。5:17。
[55]Ps。51:10。
[56]Phil。2:13。
[57]Rom。9:16。
[58]Prov。8:35(LXX)。
[59]FromthedaysatCassiciacumtilltheveryend，AugustinetoiledwiththemysteryoftheprimacyofGod’sgraceandtherealityofhumanfreedom。Oftwothingshewasunwaveringlysure，eventhoughtheyinvolvedhiminaparadoxandtheappearanceofconfusion。ThefirstisthatGod’sgraceisnotonlyprimarybutalsosufficientasthegroundandsourceofhumanwilling。AndagainstthePelagiansandotherdetractorsfromgrace，hedidnothesitatetoinsistthatgraceisirresistibleandinviolable。Cf。
OnGraceandFreeWill，99，41-43；OnthePredestinationoftheSaints，19:10；OntheGiftofPerseverance，41；OntheSoulandItsOrigin，16；andeventheEnchiridion，XXIV，97。
Butheneverdrewfromthisdeterministicemphasistheconclusionthatmanisunfreeandeverywhereroundlyrejectsthenotillogicalcorollaryofhistheonomism，thatman’swillcountsforlittleornothingexceptaspassiveagentofGod’swill。Heinsistsonresponsibilityonman’spartinrespondingtotheinitiativesofgrace。Forthisemphasis，whichischaracteristicallydirectedtothefaithfulthemselves，seeOnthePsalms，LXVIII，7-8；OntheGospelofJohn，Tractate，53:6-8；andevenhisseverestanti-Pelagiantracts:OnGraceandFreeWill，6-
8，10，31andOnAdmonitionandGrace，2-8。
[60]Ps。58:11(Vulgate)。
[61]Ps。23:6。
[62]Cf。Matt。5:44。
[63]ThethemethathehadexploredinConfessions，Bks。I-IX。
SeeespeciallyBk。V，Chs。X，XIII；Bk。VII，Ch。VIII；Bk。IX，Ch。
I。
[64]Cf。Ps。90:9。
[65]Job14:1。
[66]John3:36。
[67]Eph。2:3。
[68]Rom。5:9，10。
[69]Rom。8:14。
[70]John1:14。
[71]Rom。3:20。
[72]EpistleCXXXVII，writtenin412inreplytoalistofqueriessenttoAugustinebytheproconsulofAfrica。
[73]John1:1。
[74]Phil。2:6，7。
[75]Thesemetaphorsforcontrastingthe”twonatures”ofJesusChristwerefavoritefiguresofspeechinAugustine’sChristologicalthought。Cf。OntheGospelofJohn，Tractate78；
OntheTrinity，I，7；II，2；IV，19-20；VII，3；NewTestamentSermons，76，14。
[76]Luke1:28-30。
[77]John1:14。
[78]Luke1:35。
[79]Matt。1:20。
[80]Rom。1:3。
[81]Rom。8:3。
[82]Cf。Hos。4:8。
[83]I1Cor。5:20，21。
[84]Virgil，Aeneid，II，1，20。
[85]Num。21:7(LXX)。
[86]Matt。2:20。
[87]Ex。32:4。
[88]Rom。5:12。
[89]Deut。5:9。
[90]Ezek。18:2。
[91]Ps。51:5。
[92]1Tim。2:5。
[93]Matt。3:13。
[94]Luke3:4；Isa。40:3。
[95]Ps。2:7；Heb。5:5；cf。Mark1:9-11。
[96]Rom。5:16。
[97]Rom。5:18。
[98]Rom。6:1。
[99]Rom。5:20。
[100]Rom。6:2。
[101]Rom。6:3。
[102]Rom。6:4-11。
[103]Gal。5:24。
[104]Col。3:1-3。
[105]Col。3:4。
[106]John5:29。
[107]Ps。54:1。
[108]Cf。Matt。25:32，33。
[109]Ps。43:1。
[110]ReadingtheclassicalLatinformposcebat(asinScheelandPL)forthelateformpoxebat(asinRiviereandmanyoldMSS。)。
[111]Cf。Ps。113:3。
[112]Herereadingunumdeum(withRiviereandPL)againstdeum(inScheel)。
[113]Ahyperbolicexpressionreferringto”thesaints。”
Augustine’sScripturalbackingforsuchanunusualphraseisPs。
82:6andJohn10:34f。ButnotethefirmdistinctionbetweenexdiisquosfacitandnonfactusDeus。
[114]1Cor。6:19。
[115]1Cor。6:15。
[116]Col。1:18。
[117]John2:19。
[118]2Peter2:4(OldLatin)。
[119]Heb。1:13。
[120]Ps。148:2(LXX)。
[121]Col。1:16。
[122]Zech。1:9。
[123]Matt。1:20。
[124]Gen。18:4；19:2。
[125]Gen。32:24。
[126]Rom。8:31，32。
[127]Cf。Eph。1:10。
[128]Col。1:19，20。
[129]Cf。1Cor。13:9，12
[130]Cf。Luke20:36。
[131]1Cor。13:12。
[132]Cf。Luke15:24。
[133]Rom。8:14。
[134]1John1:8。
[135]Inactionepoenitentiae；cf。Luther’ssimilarconceptionofpoenitentiamagiteinthe95ThesesandinDepoenitentia。
[136]Ps。51:17。
[137]Ps。38:9。
[138]I1Cor。1:22。
[139]Ecclus。40:1(Vulgate)。
[140]1Cor。11:31，32。
[141]ThischaptersuppliesanimportantcluetothedateoftheEnchiridionandaninterestingsidelightonAugustine’sinclinationtore-use”goodmaterial。”InhistreatiseonTheEightQuestionsofDulcitius(DeoctoDulcitiiquaestionibus)，1:
10-13，Augustinequotesthisentirechapterasapartofhisanswertothequestionwhetherthosewhosinafterbaptismareeverdeliveredfromhell。ThedateoftheDeoctois422or，possibly，423；thuswehaveaterminusadquemforthedateoftheEnchiridion。StillthebesttextofDeoctoisMigne，PL，40，c。
147-170，andthebestEnglishtranslationisinDeferrari，St。
Augustine:TreatisesonVariousSubjects(TheFathersoftheChurch，NewYork，1952)，pp。427-466。
[142]Ashorttreatise，writtenin413，inwhichAugustineseekstocombinethePaulineandJacobiteemphasesbyanalyzingwhatkindoffaithandwhatkindofworksare_both_essentialtosalvation。ThebesttextisthatofJosephZychainCSEL，Vol。41，pp。35-97；butseealsoMigne，PL，40，c。197-230。ThereisanEnglishtranslationbyC。L。CornishinALibraryofFathersoftheHolyCatholicChurch；SeventeenShortTreatises，pp。37-84。
[143]Gal。5:6。
[144]James2:17。
[145]James2:14。
[146]1Cor。3:15。
[147]1Cor。6:9，10。
[148]1Cor。3:11，12。
[149]1Cor。3:11-15。
[150]Ecclus。27:5。
[151]Cf。1Cor。7:32，33
[152]Seeabove，XVIII，67。
[153]Matt。25:34，41。
[154]Ecclus。15:20。
[155]John3:5。
[156]Matt。6:9-12。
[157]Cf。Luke11:41。
[158]Thisisacloseapproximationofthemedievallistsof”TheSevenWorksofMercy。”Cf。J。T。McNeill，AHistoryoftheCureofSouls，pp。155，161。(Harper&Brothers，1951，NewYork。)
[159]Matt。5:44。
[160]John14:6。
[161]Matt。6:14，15。
[162]Luke11:37-41。
[163]Acts15:9。
[164]Titus1:15。
[165]Ecclus。30:24(Vulgate)。
[166]Rom。5:16。
[167]Rom。5:8。
[168]Luke10:27。
[169]Luke11:42。
[170]Matt。23:26。
[171]Ps。10:6(Vulgate)。
[172]Ps。58:11(Vulgate)；cf。Ps。59:10(R。S。V。)。
[173]1Cor。7:5(mixedtext)。
[174]1Cor。6:1。
[175]1Cor。6:4-6。
[176]1Cor。6:7a。
[177]1Cor。6:7b。
[178]Matt。5:40。
[179]Luke6:30。
[180]James3:2(Vulgate)。
[181]Matt。5:22，23。
[182]Gal。4:11(Vulgate)。
[183]Ps。10:3(Vulgate)。
[184]Isa。5:7(LXX)。
[185]Gen。18:20(Vulgatewithonechange)。
[186]Forexample，ContraFaust。，XXII，78；Depecc。meritisetremissione，I，xxxix，70；ibid。，II，xxii，26；Quaest。inHeptateuch，4:24；Deliberoarbitrio，3:18，55；Dediv。quaest。，83:26；Denaturaetgratia，67:81；Contraduasep。Pelag。，I:3，7；
I:13:27。
[187]Ps。27:1。
[188]2Tim。2:25(mixedtext)。
[189]Cf。Luke22:61。
[190]Cf。John20:22，23。
[191]ThislibellusisincludedinAugustine’sSermons(LXXI，PL，38，col。445-467)，towhichPossidiusgavethetitleDeblasphemiainSpiritumSanctum。EnglishtranslationinN-PNF，1stSeries，Vol。VI，SermonXXI，pp。318-332。
[192]Sicutseminaquaeconceptanonfuerint。
[193]Jerome，EpistletoVitalis，Ep。LXXII，2；PL，22，674。
AugustinealsoreferstosimilarphenomenainTheCityofGod，XVI。viii，2。
[194]Gal。5:17。
[195]1Cor。15:40。
[196]1Cor。15:50。
[197]1Cor。15:44。
[198]Rev。2:11；20:6，14。
[199]Ps。100:1(Vulgate)；cf。Ps。101:1(R。S。V。)。
[200]Matt。11:21。
[201]ThisisoneoftherareinstancesinwhichatextualvariantinAugustine’stextaffectsabasicissueintheinterpretationofhisdoctrine。Allbutoneofthemajoroldeditions，uptoandincludingMigne，hereread:NecutiquedeusinjustenoluitsalvosfiereeumpossentsalviesseSIVELLENT(if_they_willedit)。
ThiswouldmeantheattributionofadecisiveroleinhumansalvationtothehumanwillandwouldthusstandoutinboldrelieffromhisgeneralstressintherestoftheEnchiridionandelsewhereontheprimacyandevenirresistibilityofgrace。TheJansenisteditionofAugustine，byArnauldin1648，readSIVELLET
(if_He_willedit)andthereadingbecamethesubjectofacrimoniouscontroversybetweentheJansenistsandtheMolinists。
TheMauristeditionreadssivellet，onthestrengthofmuchadditionalMS。evidencethathadnotbeenavailableuptothattime。Inmoderntimes，thesivelletreadinghascometohavetheoverwhelmingsupportofthecriticaleditors，althoughRivierestillreadssivellent。Cf。Scheel，76-77(SeeBibl。)；Riviere，402-403；J。G。Krabinger，S。AureliiAugustiniEnchiridion(Tubingen，1861)，p。116；Faure-Passaglia，S。AureliiAugustiniEnchiridion(Naples，1847)，p。178；andH。Hurter，SanctorumPatrumopusculaselecta(Innsbruck，1895)，p。123。
[202]Cf。Ps。113:11(amixedtext；composedinexactlyfromPs。
115:3andPs。135:6；aninterestinginstanceofAugustine’ssenseoflibertywiththetextsofScripture。Hereheisdoubtlessquotingfrommemory)。
[203]1Tim。2:4。
[204]Matt。23:37。
[205]Rom。9:18。
[206]Rom。9:11，12。
[207]Cf。Mal。1:2，3andRom。9:13。
[208]Rom。9:14。
[209]Rom。9:15。
[210]Rom。9:15；seeabove，IX，32。
[211]Eph。2:3。
[212]Rom。9:16。
[213]1Cor。1:31；cf。Jer。9:24。The_religious_intentionofAugustine’semphasisupondivinesovereigntyandpredestinationisneversomuchtoaccountforthedoomofthewickedastounderscorethesheerandwonderfulgratuityofsalvation。
[214]Rom。9:17；cf。Ex。9:16。
[215]Rom。9:19。
[216]Rom。9:20，21。
[217]1Cor。1:31。
[218]Ps。110:2(Vulgate)。
[219]Matt。16:23。
[220]Acts21:10-12。
[221]1Tim。2:4。
[222]John1:9。
[223]1Tim。2:1。
[224]1Tim。2:2。
[225]1Tim。2:3。
[226]1Tim。2:4。
[227]Luke11:42。
[228]Ps。135:6。
[229]AnotherexampleofAugustine’swordplay。Man’soriginalcapacitiesincludedboththepowernottosinandthepowertosin(possenonpeccareetpossepeccare)。InAdam’soriginalsin，manlostthepossenonpeccare(thepowernottosin)andretainedthepossepeccare(thepowertosin)——whichhecontinuestoexercise。Inthefulfillmentofgrace，manwillhavethepossepeccaretakenawayandreceivethehighestofall，thepowernottobeabletosin，nonpossepeccare。Cf。OnCorrectionandGraceXXXIII。
[230]Again，awordplaybetweenpossetnonmoriandnonpossitmori。
[231]Prov。8:35(LXX)。
[232]Rom。6:23。
[233]Cf。John1:16。
[234]Rom。9:21。
[235]1Tim。2:5(mixedtext)。
[236]Rom。14:10；I1Cor。5:10。
[237]Cf。Ps。77:9。
[238]Rom。9:23。
[239]Matt。25:46。
[240]Cf。Ps。31:19。
[241]Notetheartificialreturntothetriadicschemeofthetreatise:faith，hope，andlove。
[242]Jer。17:5。
[243]Matt。6:9，10。
[244]Matt。6:11-13。
[245]Luke11:2-4。
[246]Matt。7:7。
[247]Anotherwordplayoncupiditasandcaritas。
[248]AninterestingresemblanceheretoFreud’sdescriptionoftheId，theprimalcoreofourunconsciouslife。
[249]Rom。3:20。
[250]2Peter2:19。
[251]Rom。5:20。
[252]Comparethepsychologicalnotionoftheeffectofexternalmoralpressuresandtheirpowertoarouseguiltfeelings，asinFreud’snotionof”superego。”
[253]Gal。5:17。
[254]Wis。11:21(Vulgate)。
[255]Cf。John1:17。
[256]John3:8。
[257]Rom。14:9。
[258]Cf。Ps。88:5。
[259]1Tim。1:5。
[260]Matt。22:40。
[261]1Tim。1:5。
[262]1John4:16。
[263]Ex。20:14；Matt。5:27；etc。
[264]1Cor。7:1。
[265]1Cor。4:5。
[266]Minuiturautemcupiditascaritatecrescente。
[267]John15:23。
TheEnd