Anf-03 v.iv.vi.xiii Pg 35
Rom. v. 20.
And wherefore this? “In order,” he says, “that (where sin abounded), grace might much more abound.”5818 5818
Anf-03 v.iv.vi.xiii Pg 36
Rom. v. 20.
Whose grace, if not of that God from whom also came the law? Unless it be, forsooth, that5819 5819 Nisi si: an ironical particle.
the Creator intercalated His law for the mere purpose of5820 5820 Ideo ut.
producing some employment for the grace of a rival god, an enemy to Himself (I had almost said, a god unknown to Him), “that as sin had” in His own dispensation5821 5821 Apud ipsum.
“reigned unto death, even so might grace reign through righteousness unto (eternal) life by Jesus Christ,”5822 5822
Anf-03 v.viii.xxxiv Pg 4
Rom. v. 20.
How, in fact, can he be regarded as saved, who can at the same time be said to be lost—lost, that is, in the flesh, but saved as to his soul? Unless, indeed, their argument now makes it necessary that the soul should be placed in a “lost” condition, that it may be susceptible of salvation, on the ground that is properly saved which has been lost. We, however, so understand the soul’s immortality as to believe it “lost,” not in the sense of destruction, but of punishment, that is, in hell. And if this is the case, then it is not the soul which salvation will affect, since it is “safe” already in its own nature by reason of its immortality, but rather the flesh, which, as all readily allow, is subject to destruction. Else, if the soul is also perishable (in this sense), in other words, not immortal—the condition of the flesh—then this same condition ought in all fairness to benefit the flesh also, as being similarly mortal and perishable, since that which perishes the Lord purposes to save. I do not care now to follow the clue of our discussion, so far as to consider whether it is in one of his natures or in the other that perdition puts in its claim on man, provided that salvation is equally distributed over the two substances, and makes him its aim in respect of them both. For observe, in which substance so-ever you assume man to have perished, in the other he does not perish. He will therefore be saved in the substance in which he does not perish, and yet obtain salvation in that in which he does perish. You have (then) the restoration of the entire man, inasmuch as the Lord purposes to save that part of him which perishes, whilst he will not of course lose that portion which cannot be lost. Who will any longer doubt of the safety of both natures, when one of them is to obtain salvation, and the other is not to lose it? And, still further, the Lord explains to us the meaning of the thing when He says: “I came not to do my own will, but the Father’s, who hath sent me.”7508 7508
Anf-03 v.viii.xlvii Pg 16
Rom. v. 20.
In this way also “shall strength be made perfect in weakness,”7616 7616
Anf-01 ix.iii.xiv Pg 7
Isa. lv. 8.
For the Father of all is at a vast distance from those affections and passions which operate among men. He is a simple, uncompounded Being, without diverse members,3047 3047 The Latin expression is “similimembrius,” which some regard as the translation of ὁμοιόκωλος, and others of ὁμοιομερής; but in either case the meaning will be as given above.
and altogether like, and equal to himself, since He is wholly understanding, and wholly spirit, and wholly thought, and wholly intelligence, and wholly reason, and wholly hearing, and wholly seeing, and wholly light, and the whole source of all that is good—even as the religious and pious are wont to speak concerning God.
Anf-02 vi.iv.ii.xxii Pg 7.1
Anf-02 vi.iv.v.xiii Pg 7.1
Anf-03 v.ix.xxi Pg 13
John iii. 16.
And again: “For God sent not His Son into the world to condemn the world, but that the world through Him might be saved. He that believeth on Him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God.”8020 8020
Treasury of Scriptural Knowledge, Chapter 5
VERSE (15) - :16,17,20 Isa 55:8,9 Joh 3:16; 4:10
