Anf-02 ii.iii.x Pg 3.1
Anf-01 ix.vi.xxxviii Pg 7
Luke xxi. 34.
And, “Let your loins be girded about, and your lamps burning, and ye like unto men that wait for their Lord, when He returns from the wedding, that when He cometh and knocketh, they may open to Him. Blessed is that servant whom his Lord, when He cometh, shall find so doing.”4398 4398
Anf-01 ix.vi.xxxvii Pg 11
Luke xxi. 34, 35.
“Let your loins, therefore, be girded about, and your lights burning, and ye like to men who wait for their lord, when he shall return from the wedding.”4363 4363
Anf-03 v.iv.v.xxxix Pg 51
Luke xxi. 34, 35. [Here follows a rich selection of parallels to Luke xxi. 34–38.]
—if indeed they should forget God amidst the abundance and occupation of the world. Like this will be found the admonition of Moses,—so that He who delivers from “the snare” of that day is none other than He who so long before addressed to men the same admonition.5063 5063
Anf-03 v.iv.iii.xi Pg 4
Gen. iii. 18.
which before was blessed. Immediately spring up briers and thorns, where once had grown grass, and herbs, and fruitful trees. Immediately arise sweat and labour for bread, where previously on every tree was yielded spontaneous food and untilled2846 2846 Secura.
nourishment. Thenceforth it is “man to the ground,” and not as before, “from the ground”; to death thenceforth, but before, to life; thenceforth with coats of skins, but before, nakedness without a blush. Thus God’s prior goodness was from2847 2847 Secundum.
nature, His subsequent severity from2848 2848 Secundum.
a cause. The one was innate, the other accidental; the one His own, the other adapted;2849 2849 Accommodata.
the one issuing from Him, the other admitted by Him. But then nature could not have rightly permitted His goodness to have gone on inoperative, nor the cause have allowed His severity to have escaped in disguise or concealment. God provided the one for Himself, the other for the occasion.2850 2850 Rei.
You should now set about showing also that the position of a judge is allied with evil, who have been dreaming of another god as a purely good one—solely because you cannot understand the Deity to be a judge; although we have proved God to be also a judge. Or if not a judge, at any rate a perverse and useless originator of a discipline which is not to be vindicated—in other words, not to be judged. You do not, however, disprove God’s being a judge, who have no proof to show that He is a judge. You will undoubtedly have to accuse justice herself, which provides the judge, or else to reckon her among the species of evil, that is, to add injustice to the titles of goodness. But then justice is an evil, if injustice is a good. And yet you are forced to declare injustice to be one of the worst of things, and by the same rule are constrained to class justice amongst the most excellent. Since there is nothing hostile2851 2851 Æmulum.
to evil which is not good, and no enemy of good which is not evil. It follows, then, that as injustice is an evil, so in the same degree is justice a good. Nor should it be regarded as simply a species of goodness, but as the practical observance2852 2852 Tutela.
of it, because goodness (unless justice be so controlled as to be just) will not be goodness, if it be unjust. For nothing is good which is unjust; while everything, on the other hand, which is just is good.
