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64. But, my opponents
ask, if Christ came as the Saviour of men, as3844
| 3844
So the ms. and Oehler, reading
ut, which is omitted in all other edd.; in this case, the words
in italics are unnecessary. | you say, why 3845
| 3845 So
Orelli, reading cur (quur in most edd.) for the
ms. quos. Instead of
non—“not,” which follows, the
ms., according to Oehler, reads
nos, and he therefore changes quos into
quæso—“I ask, does He free all of us
altogether?” | does He not, with uniform benevolence,
free all without exception? I reply, does not He free all
alike who invites all alike? or does He thrust back or repel any one
from the kindness of the Supreme who gives to all alike the power of
coming to Him,—to men of high rank, to the meanest slaves, to
women, to boys? To all, He says, the fountain of life is
open, 3846
| 3846
There is clearly no reference here to a particular passage of
Scripture, but to the general tone of Christ’s teaching:
“Him that cometh unto me, I will in nowise cast out.”
Orelli, however with his usual infelicity, wishes to see a direct
reference, either to Christ’s words to the woman of Samaria
(John iv.
13–15), or, which is
rather extraordinary, to John
vi. 35–37:
“I am the bread of life,” etc. Cf. n. 9, p. 459. | and no one
is hindered or kept back from drinking. 3847
| 3847
Lit., “the right of drinking.” | If you are so fastidious as to
spurn the kindly 3848
offered
gift, nay, more, if your wisdom is so great that you term those things
which are offered by Christ ridiculous and absurd, why should He keep
on inviting 3849
| 3849
Lit., “what waits He for, inviting,” quid invitans
expectat; the reading of the ms.,
both Roman edd. and Oehler. Gelenius, followed by Canterus and
Elmenhorst, changed the last word into
peccat—“in what does He sin,” adopted by the
other edd., with the addition of in te—“against
you.” | you,
while His only duty is to make the enjoyment of His bounty depend upon
your own free choice? 3850
| 3850
Lit., “exposes under decision of your own right.” | God, Plato says, does not cause
any one to choose his lot in life; 3851
| 3851
Cf. Plato, Rep., ii. st. p. 379: “of a few
things God would be the cause, but of many He would not;” and x.
st. p. 617 fin. | nor can another’s choice be
rightly attributed to any one, since freedom of choice was put in His
power who made it. Must you be even implored to deign to accept
the gift of salvation from God; and must God’s gracious mercy be
poured into your bosom while you reject it with disdain, and flee very
far from it? Do you choose to take what is offered, and turn it
to your own advantage? You will in that case have
consulted your own interests. Do you reject with disdain, lightly
esteem, and despise it? You will in this case have robbed
yourself of the benefit of the gift. 3852
| 3852 So
LB., Orelli, Oehler, adopting the emendation of Ursinus, tu te
muneris commoditate privaveris, for the unintelligible
reading of the ms., tuti m. c.
probaveris. | God compels no one, terrifies no
one with overpowering fear. For our salvation is not necessary to
Him, so that He would gain anything or suffer any loss, if He either
made us divine, 3853
| 3853
i.e., immortal, deos, so corrected by Gelenius for the
ms. deus—“if either
God made us.” | or
allowed us to be annihilated and destroyed by
corruption. E.C.F. INDEX & SEARCH
|
