It is, then, universally acknowledged that we must believe the Deity to be not only almighty, but just, and good, and wise, and everything else that suggests excellence. It follows, therefore, in the present dispensation of things, that it is not the case that some particular one 1993 of these Divine attributes freely displays itself in creation, while there is another that is not present there; for, speaking once for all, no one of those exalted terms, when disjoined from the rest, is by itself alone a virtue, nor is the good really good unless allied with what is just, and wise, and mighty (for what is unjust, or unwise, or powerless, is not good, neither is power, when disjoined from the principle of justice and of wisdom, to be considered in the light of virtue; such species of power is brutal and tyrannous; and so, as to the rest, if what is wise be carried beyond the limits of what is just, or if what is just be not contemplated along with might and goodness, cases of that sort one would more properly call vice; for how can what comes short of perfection be reckoned among things that are good?). If, then, it is fitting that all excellences should be combined in the views we have of God, let us see whether this Dispensation as regards man fails in any of those conceptions which we should entertain of Him. The object of our inquiry in the case of God is before all things the indications of His goodness. And what testimony to His goodness could there be more palpable than this, viz. His regaining to Himself the allegiance of one who had revolted to the opposite side, instead of allowing the fixed goodness of His nature to be affected by the variableness of the human will? For, as David says, He had not come to save us had not “goodness” created in Him such a purpose 1994 ; and yet His goodness had not advanced His purpose had not wisdom given efficacy to His love for man. For, as in the case of persons who are in a sickly condition, there are probably many who wish that a man were not in such evil plight, but it is only they in whom there is some technical ability operating in behalf of the sick, who bring their good-will on their behalf to a practical issue, so it is absolutely needful that wisdom should be conjoined with goodness. In what way, then, is wisdom contemplated in combination with goodness; in the actual events, that is, which have taken place? because one cannot observe a good purpose in the abstract; a purpose cannot possibly be revealed unless it has the light of some events upon it. Well, the things accomplished, progressing as they did in orderly series and sequence, reveal the wisdom and the skill of the Divine economy. And since, as has been before remarked, wisdom, when combined with justice, then absolutely becomes a virtue, but, if it be disjoined from it, cannot in itself alone be good, it were well moreover in this discussion of the Dispensation in regard to man, to consider attentively in the light of each other these two qualities; I mean, its wisdom and its justice.
τὸ μέν τι (for τοι). There is the same variety of reading in c. i. and xxi., where Krabinger has preserved the τι: he well quotes Synesius, de Prov. ii. 2; ῾Ο μέν τις ἀποθνήσκει πληγεὶς, ὁ δὲ κ.τ.λ. (and refers to his note there).
491:1994Ps. 106:4, 5, Ps. 119:65, 66, 68Ps. cvi. (cv.) 4, 5; cxix. (cxviii.) 65, 66, 68. In the first passage the LXX. has τοῦ ἰδεῖν ἐν τῇ χρηστότητι τῶν ἐκλεκτῶν σου (Heb. “the felicity of Thy chosen”): evidently referring to God’s εὐδοκία in them; He, good Himself (χρηστὸς, Psa. 106.1), will save them, “in order to approve their goodness.” The second passage mentions four times this χρηστότης (bonitas).