their writings mentioned the divine freedom in general, frequently expressed their ideas with peculiar clearness, in three cases, (a) when they armed themselves against the ancient philosophers, who affirmed that the universe was eternal and had sprung from God not by his will, but of necessity, as the shadow from the body, or the glow from the light, (b) when they refuted the errors of the pagans and certain heretics, who asserted that everything in the universe and God himself were subject to fate, and (c) when, wishing to define wherein the image of God consisted in us, they assumed it to be in man’s free will. In all these cases they pointed out that God was not subject to any necessity and quite freely determined himself toward actions; that he had created in the beginning everything which he had wished and as he had wished, and continued to do everything in the world only by his will, and that he, in general, in his essence, was self-willed.
“Indeed, if God is a most perfect spirit, and an independent and almighty spirit, our reason, too, must be conscious of the fact that God is free in the highest degree according to his essence; freedom is a most essential property of a conscious spirit, and he who is all-powerful and holds everything in his power, himself not dependent on anything, cannot be subject to necessity or compulsion.
“(2) Completest holiness. Calling God holy (άγιος, sanctus), we profess that he is completely pure from all sin, that he cannot even sin, and in all his acts is entirely true to the moral law, and so he hates the evil and loves only the good in all his creatures.” (pp. 130-132.)
The holiness consists in God's not sinning, and in his hating evil. And again a confirmation of this scoffing from Holy Scripture.
“(3) Infinite goodness. Goodness in God is a property by which he is always ready to confer, and actually does confer, as many benefits as each of the creatures is able to receive by its nature and condition.”
