Irenaeus of Lyons · a new plain-English translation from the original language
For if some had been made good by nature and others evil, neither would the good be praiseworthy, since they had been made such, nor would the others be blameworthy, since they too had been so constituted. But since all are of the same nature, capable both of holding fast to the good and doing it, and again capable of losing it and not doing it, so justly even among sensible men — how much more before God! — some are praised and receive the fitting testimony of a good choice and perseverance, while others are accused and receive the fitting condemnation, because they rejected what is just and good. And for this reason the prophets exhorted men to do good and to work righteousness, as we have shown through many examples: because this lies within us, yet through much negligence we fall into forgetfulness and need good counsel; wherefore the good God supplied good counsel through the prophets. For this reason too the Lord declared, 'So let your light shine in front of men,' in order that they, beholding your upright deeds, may render praise to your heavenly Father. And: 'Watch yourselves closely, in case your hearts grow heavy with excess and with wine and the anxieties of this present life.' And: 'Keep your waists girt and your lamps alight, and be as men awaiting their master's return from the marriage feast, so that when he arrives and knocks, they may at once open the door for him. Happy is that servant found so occupied when his master arrives.' And again: 'The servant who is acquainted with his master's wish and yet does not perform it will receive a great many blows.' And: 'Why do you address me as Lord, Lord, and yet not carry out what I tell you?' And again: 'But should that servant tell himself, My master is slow in coming, and start striking his fellow-servants, eating and drinking to the point of drunkenness, that servant's master will arrive on a day he does not look for him, and will cut him asunder, assigning him his lot among the pretenders.' All such utterances demonstrate that man is free and his own master, and that God guides him through counsel, urging us toward submission to himself and drawing us back from faithlessness, without ever resorting to compulsion.
Indeed, should someone choose not to embrace the Gospel at all, that choice is open to him, though nothing good comes of it. For disobedience to God and the loss of the good lie within man's power, yet it inflicts no small injury and loss. And for this reason Paul says: 'All things are lawful, but not all things are expedient' — thereby setting forth man's freedom, since all things are lawful to him, God not compelling him; and showing 'it is not expedient,' so that we should not abuse our liberty as a cloak for wickedness, for this is not expedient. And again he says: 'Let every man speak truth with his neighbor.' And: 'Let no evil word proceed out of your mouth, nor filthiness, nor foolish talking, nor jesting, which are not fitting, but rather thanksgiving.' And: 'For you were once darkness, but now you are light in the Lord; walk as children of light — not in reveling and drunkenness, not in... but you were washed clean, you were made holy through the name of our Lord.' Now if doing these things or refraining from them did not lie within our own power, what reason would the Apostle have had — and much earlier the Lord himself — to give counsel to do certain things and to abstain from others? But since man is of free judgment from the beginning, and God, in whose likeness he was made, is of free judgment, counsel is always given him to hold fast to the good, which is accomplished through obedience toward God. And not only in works, but also in faith, the Lord preserved man's judgment free and his own master, saying: 'According to your faith be it done to you' — showing that man's faith is his own, since he has his own judgment. And again: 'Everything can be done for one who trusts,' and, 'Go your way, and let it happen to you as you have trusted.' And all such sayings show man to be his own master according to his faith. And for this reason, 'he who believes in the Son has eternal life; but he who does not believe the Son does not have eternal life, but the wrath of God remains upon him.' According to this reasoning, then, the Lord, showing forth his own goodness and signifying man's freedom of judgment and his own mastery, said to Jerusalem: 'How often would I have gathered your children together, as a hen gathers her chicks under her wings, and you would not! Therefore your house is left to you desolate.'