one and the same affection, so to speak, which assigned rewards to the good and punishment to the evil; for if He should bestow blessings upon the good and the evil, and confer equal rewards upon the pious and the impious, He would appear to be unjust rather than good.
Chap. xlix.—God's long-suffering.
"But you say, Neither ought God to do evil. You say truly; nor does He. But those who have been created by Him, while they do not believe that they are to be judged, indulging their pleasures, have fallen away from piety and righteousness. But you will say, If it is right to punish the wicked, they ought to be punished immediately when they do wickedly. You indeed do well to make haste; but He who is eternal, and from whom nothing is secret, inasmuch as He is without end, in the same proportion is His patience extended, and He regards not the swiftness of vengeance, but the causes of salvation. For He is not so much pleased with the death as with the conversion of a sinner.[1] Therefore, in short. He has bestowed upon men holy baptism, to which, if any one makes haste to come, and for the future remains without stain, all his sins are thenceforth blotted out, which were committed in the time of his ignorance.
Chap. l.—Philosophers not benefactors of men.
"For what have the philosophers contributed to the life of man, by saying that God is not angry with men? Only to teach them to have no fear of any punishment or judgment, and thereby to take away all restraint from sinners. Or what have they benefited the human race, who have said that there is no God, but that all things happen by chance and accident? What but that men, hearing this, and thinking that there is no judge, no guardian of things, are driven headlong, without fear of any one, to every deed which either rage, or avarice, or lust may dictate. For they truly have much benefited the life of man who have said that nothing can be done apart from genesis; that is, that every one,
- ↑ Ezek. xviii. 33.
