64. But, my opponents ask, if Christ came as the Saviour of men, as^38443844    So the ms. and Oehler, reading ut, which is omitted in all other edd.; in this case, the words in italics are unnecessary. you say, why^38453845    So Orelli, reading cur (quur in most edd.) for the ms. quos. Instead of non—“not,” which follows, the ms., according to Oehler, reads nos, and he therefore changes quos into quæso—“I ask, does He free all of us altogether?” does He not, with uniform benevolence, free all without exception? I reply, does not He free all alike who invites all alike? or does He thrust back or repel any one from the kindness of the Supreme who gives to all alike the power of coming to Him,—to men of high rank, to the meanest slaves, to women, to boys? To all, He says, the fountain of life is open,^38463846    There is clearly no reference here to a particular passage of Scripture, but to the general tone of Christ’s teaching: “Him that cometh unto me, I will in nowise cast out.” Orelli, however with his usual infelicity, wishes to see a direct reference, either to Christ’s words to the woman of Samaria (John iv. 13–15), or, which is rather extraordinary, to John vi. 35–37: “I am the bread of life,” etc. Cf. n. 9, p. 459. and no one is hindered or kept back from drinking.^38473847    Lit., “the right of drinking.” If you are so fastidious as to spurn the kindly^38483848    Lit., “the kindness of.” offered gift, nay, more, if your wisdom is so great that you term those things which are offered by Christ ridiculous and absurd, why should He keep on inviting^38493849    Lit., “what waits He for, inviting,” quid invitans expectat; the reading of the ms., both Roman edd. and Oehler. Gelenius, followed by Canterus and Elmenhorst, changed the last word into peccat—“in what does He sin,” adopted by the other edd., with the addition of in te—“against you.” you, while His only duty is to make the enjoyment of His bounty depend upon your own free choice?^38503850    Lit., “exposes under decision of your own right.” God, Plato says, does not cause any one to choose his lot in life;^38513851    Cf. Plato, Rep., ii. st. p. 379: “of a few things God would be the cause, but of many He would not;” and x. st. p. 617 fin. nor can another’s choice be rightly attributed to any one, since freedom of choice was put in His power who made it. Must you be even implored to deign to accept the gift of salvation from God; and must God’s gracious mercy be poured into your bosom while you reject it with disdain, and flee very far from it? Do you choose to take what is offered, and turn it to your own advantage? You will in that case have consulted your own interests. Do you reject with disdain, lightly esteem, and despise it? You will in this case have robbed yourself of the benefit of the gift.^38523852    So LB., Orelli, Oehler, adopting the emendation of Ursinus, tu te muneris commoditate privaveris, for the unintelligible reading of the ms., tuti m. c. probaveris. God compels no one, terrifies no one with overpowering fear. For our salvation is not necessary to Him, so that He would gain anything or suffer any loss, if He either made us divine,^38533853    i.e., immortal, deos, so corrected by Gelenius for the ms. deus—“if either God made us.” or allowed us to be annihilated and destroyed by corruption.