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