De principiis

 To one who has received instruction and has practiced the ticklings and irritations occur, but reason, having been greatly strengthened and nourished

 He speaks to us as having free will and being the cause of our own destruction or salvation for he says, or do you despise the riches of his goodnes

 Since it was possible for him to be persuaded, and he certainly would have been persuaded, not being of an earthly nature, when constrained by the won

 In the underlying matter, from the one heat the wax is melted, but the clay is dried so the one energy working through moses on the one hand exposed

 In proportion to the unspeakable beneficence, to the greatest possible degree of blessedness they have attained. 3.1.13 therefore, he who is abandoned

 Stony hearts” and places in them “fleshy ones,” so that “his ordinances may be kept” and the commandments observed, it is not in our power to put away

 From the old [testament], being accused of such things. but if they seek a defense concerning the gospel, it must be said to them, unless they act rep

 Such things, by which having been seen and heard, the sin of those who after such great and numerous things have not believed is proven to be heavier

 Therefore, that which is from god is manifoldly and exceedingly more for salvation than that which is in our power. therefore, i think the saying mean

 Of the body, according to what he has done, whether it be good or bad” is it sound, when those who have done evil things have come to this course of a

 To advance to better things, while others fall from better things to worse, and some are preserved in good things or ascend from good things to better

 Nor when the teachers were many, to be preached everywhere in the world, so that greeks and barbarians, wise and foolish were added to the worship

 “grace is poured out on his lips”? for a proof of the “grace poured out on his lips” is that after a short time of his teaching (for he taught for abo

 In the sun and moon and stars and is not so manifest in the events of human life, as in the souls and the bodies of animals, since the “for what purp

 They thought, since the creator was imperfect and not good, that the savior had come announcing a more perfect god, whom they say is not the creator,

 You did not enter, and you hindered those who were entering.” 4.2.4 the way, therefore, that appears to us for how one ought to approach the scripture

 Character. but a spiritual interpretation for the one who is able to show of what “heavenly things the pattern and shadow” the jews “according to the

 Is so great upon the earth, and if not only upon the earth, but also elsewhere, it is necessary for us to learn. 4.2.8 these things, and others like t

 Like a farmer, that god 'planted a paradise in eden toward the east,' and made in it a 'tree of life,' visible and perceptible, so that by tasting of

 But also the saying “to be struck on the right jaw” is most improbable, since everyone who strikes, unless he happens to have some unnatural condition

 Every part has the spiritual, but not every part the corporeal for in many places the corporeal is shown to be impossible. therefore, much attention

 Of us.” and in another epistle: “but you have come to mount zion and to the city of the living god, the heavenly jerusalem, and to myriads of angels,

 Of israel or of those being far off, and the “descent into egypt of the seventy souls”, that there they might become “as the stars of heaven in number

in the underlying matter, from the one heat the wax is melted, but the clay is dried; so the one energy working through Moses on the one hand exposed the hardening of Pharaoh because of his wickedness, and on the other hand the persuasion of the "mixed multitude" of Egyptians, who set out with the Hebrews. And the fact that it is written that Pharaoh's heart was gradually, as it were, softened, saying, "But you will not go far, for you will go a three days' journey, and you are to leave your women," and whatever else he said, gradually yielding in the face of the wonders, shows that the signs did have some effect even on him, though they did not achieve the whole result. But not even these things would have happened, if what is understood by the many, "I will harden Pharaoh's heart," had been wrought by him, that is, by God. It is not out of place to explain such things from common custom, since good masters often say to servants who are being ruined because of their goodness and long-suffering: "I have made you wicked," and, "I have been the cause of such great sins for you." For one must listen to the character and force of what is said, and not misrepresent it by not heeding the intention of the statement. Paul, at any rate, having clearly examined these things, says to the sinner: "Or do you despise the riches of His goodness and forbearance and longsuffering, not knowing that the goodness of God leads you to repentance? But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God." For what the apostle says to the sinner, let it be said to Pharaoh, and these things might be very fittingly understood as being declared to him, who "in accordance with his hardness and impenitent heart was treasuring up wrath for himself," his hardness would not have been so exposed or made manifest, if the signs had not happened, or if they had happened, but were not so many and so great. 3.1.12 But since such explanations are unpersuasive and thought to be forced, let us see also from a prophetic word, what those say who have experienced much of God's goodness and have †not† lived well, but sinned afterwards. "Why have you made us wander, O Lord, from your way? Why have you hardened our heart, so as not to fear your name? Return for the sake of your servants, for the sake of the tribes of your inheritance, that we may inherit a small part of your holy mountain"; and in Jeremiah: "You have deceived me, O Lord, and I was deceived; you have overpowered me and have prevailed." For the saying, "Why have you hardened our heart, so as not to fear your name?" spoken by those who are begging to receive mercy, spoken in character, is of this sort: Why have you spared us for so long, not visiting us for our sins, but leaving us until our failings have reached a great magnitude? But he forsakes the many who are not being punished, in order that the character of each may be tested by what is in our power, and that the better may be made manifest by the test that has taken place, and the rest, not hidden—not from God (for "He knows all things before their birth"), but from rational beings and themselves—may later find a way of healing, as they would not have known the benefit, if they had not condemned themselves; which is advantageous for each one, that he may perceive his own peculiarity and the grace of God. But he who does not perceive his own weakness and the divine grace, even if he is benefited without having experienced himself nor condemned himself, will think that the noble deed supplied to him from heavenly grace is his own. And this, having produced conceit and pride, will be the cause of a fall; which we think also happened in the case of the devil, who attributed to himself the preeminences he had, when he was blameless. "For everyone who exalts himself will be humbled, just as everyone who humbles himself will be exalted." But understand that for this reason divine things are "hidden from the wise and understanding," "in order that," as the apostle says, "no flesh should boast in the presence of God"; "and are revealed to infants," to those who after their infancy have come to better things and who remember that it is not through their own cause that so much

παρὰ τὸ ὑποκείμενον, ἀπὸ τῆς μιᾶς θερμότητος τηκομένου μὲν τοῦ κηροῦ, ξηραινομένου δὲ τοῦ πηλοῦ· οὕτως ἡ μία ἐνέργεια ἡ διὰ Μωσέως γινομένη σκληρυμμὸν μὲν ἤλεγχε τὸν τοῦ Φαραὼ διὰ τὴν κακίαν αὐτοῦ, πειθὼ δὲ τὴν τῶν «ἐπιμίκτων» Αἰγυπτίων, συνεξορμησάντων τοῖς Ἑβραίοις. καὶ τὸ κατὰ βραχὺ δὲ ἀναγεγράφθαι οἱονεὶ μαλάσσεσθαι τὴν καρδίαν Φαραὼ λέ γοντος· «ἀλλ' οὐ μακρὰν ἀποτενεῖτε, τριῶν γὰρ ἡμερῶν πορεύσεσθε, καὶ τὰς γυναῖκας ὑμῶν καταλείπετε», καὶ ὅσα ἄλλα κατὰ βραχὺ ἐν διδοὺς πρὸς τὰ τεράστια ἔλεγε, δηλοῖ ὅτι ἐνήργει μέν τι καὶ εἰς αὐτὸν τὰ σημεῖα, οὐ μὴν τὸ πᾶν κατειργάζετο. οὐκ ἂν δὲ οὐδὲ ταῦτα ἐγίνετο, εἰ τὸ νοούμενον ὑπὸ τῶν πολλῶν «σκληρυνῶ τὴν καρδίαν Φαραώ» ὑπ' αὐτοῦ ἐνηργεῖτο, τοῦ θεοῦ δηλονότι. Οὐκ ἄτοπον δὲ καὶ ἀπὸ τῆς συνηθείας τὰ τοιαῦτα παραμυθή σασθαι, πολλάκις τῶν χρηστῶν δεσποτῶν φασκόντων τοῖς διὰ τὴν χρηστότητα καὶ μακροθυμίαν ἐπιτριβομένοις οἰκέταις τό· ἐγώ σε πονηρὸν ἐποίησα, καί· ἐγώ σοι αἴτιος γέγονα τῶν τηλικούτων ἁμαρ τημάτων. δεῖ γὰρ τοῦ ἤθους ἀκοῦσαι καὶ τῆς δυνάμεως τοῦ λεγο μένου, καὶ μὴ συκοφαντεῖν μὴ κατακούοντας τοῦ βουλήματος τοῦ λόγου. ὁ γοῦν Παῦλος σαφῶς ταῦτα ἐξετάσας φησὶ πρὸς τὸν ἁμαρ τάνοντα· «ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιάν σε ἄγει; κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως καὶ δικαιοκρισίας τοῦ θεοῦ». ἃ γὰρ λέγει πρὸς τὸν ἁμαρτάνοντα ὁ ἀπόστολος, λεγέσθω πρὸς τὸν Φαραώ, καὶ πάνυ ἁρμοδίως νοηθείη ταῦτα ἀπαγγελλόμενα αὐτῷ, «κατὰ τὴν σκληρότητα καὶ ἀμετανόητον αὐτοῦ καρδίαν θησαυρίζοντος ἑαυτῷ ὀργήν», τῆς σκληρότητος οὐκ ἂν οὕτως ἐλεγχθείσης οὐδὲ φανερᾶς γεγενημένης, εἰ μὴ τὰ σημεῖα ἐγεγόνει, ἢ ἐγεγόνει μέν, μὴ τὰ τοσαῦτα δὲ καὶ τηλικαῦτα. 3.1.12 Ἀλλ' ἐπεὶ δυσπειθεῖς αἱ τοιαῦται διηγήσεις καὶ βίαιοι εἶναι νομίζονται, ἴδωμεν καὶ ἀπὸ προφητικοῦ λόγου, τί φασιν οἱ πολλῆς χρηστότητος θεοῦ πεπειραμένοι καὶ †μὴ† βιώσαντες καλῶς, ἀλλὰ μετὰ ταῦτα ἁμαρτήσαντες. «τί ἐπλάνησας ἡμᾶς, κύριε, ἀπὸ τῆς ὁδοῦ σου; ἵνα τί ἐσκλήρυνας ἡμῶν τὴν καρδίαν, τοῦ μὴ φοβεῖσθαι τὸ ὄνομά σου; ἐπίστρεψον διὰ τοὺς δούλους σου, διὰ τὰς φυλὰς τῆς κληρονομίας σου, ἵνα μικρόν τι κληρονομήσωμεν τοῦ ὄρους τοῦ ἁγίου σου»· καὶ ἐν τῷ Ἱερεμίᾳ· «ἠπάτησάς με, κύριε, καὶ ἠπατήθην, ἐκρά τησας καὶ ἐδυνάσθης». τὸ γὰρ «ἵνα τί ἐσκλήρυνας ἡμῶν τὴν καρδίαν, τοῦ μὴ φοβεῖσθαι τὸ ὄνομά σου;» λεγόμενον ὑπὸ τῶν ἐλεηθῆναι παρακαλούντων, ἐν ἤθει λεγόμενον τοιοῦτόν ἐστιν· ἵνα τί ἐπὶ τοσοῦ τον ἐφείσω ἡμῶν, οὐκ ἐπισκεπτόμενος ἡμᾶς ἐπὶ ταῖς ἁμαρτίαις, ἀλλὰ καταλιπὼν ἕως εἰς μέγεθος ἔλθῃ πταισμάτων τὰ ἡμέτερα; ἐγκατα λείπει δὲ μὴ κολαζομένους τοὺς πλείονας, ἵνα τε τὰ ἑκάστου ἤθη ἐκ τοῦ ἐφ' ἡμῖν ἐξετασθῇ, καὶ φανεροὶ μὲν ἐκ τῆς γενομένης βασάνου οἱ κρείττους γένωνται, οἱ δὲ λοιποὶ μὴ λαθόντες-οὐχὶ θεὸν («πάντα γὰρ οἶδε πρὸ γενέσεως αὐτῶν»), ἀλλὰ τὰ λογικὰ καὶ ἑαυτούς, ὕστερον τύχωσιν ὁδοῦ θεραπείας, οὐκ ἂν ἐγνωκότες τὴν εὐεργεσίαν, εἰ μὴ ἑαυτῶν κατεγνώκεισαν· ὅπερ συμφέρει ἑκάστῳ, ἵνα αἴσθηται τῆς ἰδιότητος τῆς ἑαυτοῦ καὶ τῆς χάριτος τῆς τοῦ θεοῦ. ὁ δὲ μὴ αἰσθα νόμενος τῆς ἰδίας ἀσθενείας καὶ τῆς θείας χάριτος, κἂν εὐεργετῆται μὴ ἑαυτοῦ πεπειραμένος μηδὲ ἑαυτοῦ κατεγνωκώς, οἰήσεται ἴδιον εἶναι ἀνδραγάθημα τὸ ἀπὸ τῆς οὐρανίου χάριτος αὐτῷ ἐπιχορηγηθέν. τοῦτο δέ, οἴημα ἐμποιῆσαν καὶ φυσίωσιν, αἴτιον ἔσται καταπτώσεως· ὅπερ νομίζομεν καὶ περὶ τὸν διάβολον γεγονέναι, ἑαυτῷ χαρισάμενον ἃ εἶχε προτερήματα, ὅτε ἄμωμος ἦν. «πᾶς γὰρ ὁ ὑψῶν ἑαυτὸν τα πεινωθήσεται, ὡς πᾶς ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται». κατανόει δὲ ὅτι διὰ τοῦτο «ἀποκέκρυπται ἀπὸ σοφῶν καὶ συνετῶν» τὰ θεῖα, «ἵνα», ὥς φησιν ὁ ἀπόστολος, «μὴ καυχήσηται πᾶσα σὰρξ ἐνώπιον τοῦ θεοῦ»· «καὶ ἀποκεκάλυπται νηπίοις», τοῖς μετὰ τὴν νηπιότητα ἐπὶ τὰ κρείττονα ἐληλυθόσι καὶ μεμνημένοις ὅτι οὐ παρὰ τὴν ἑαυτῶν αἰτίαν τοσοῦτον