Augustine: "there is a miserable darkness in the human mind, which knows how it ought to tame a lion, but knows not how to live."

Perhaps, however, he thinks the name of Christ to be necessary on this account, that by His gospel we may learn how we ought to live; but not that we may be also assisted by His grace, in order withal to lead good lives. Well, even this consideration should lead him at least to confess that there is a miserable darkness in the human mind, which knows how it ought to tame a lion, but knows not how to live. To know this, too, is it enough for us to have free will and natural law? This is that wisdom of word, whereby the cross of Christ is rendered of none effect. 1 Corinthians 1:17 He, however, who said, I will destroy the wisdom of the wise, 1 Corinthians 1:19 since that cross cannot be made of none effect, in very deed overthrows that wisdom by the foolishness of preaching whereby believers are healed. For if natural capacity, by help of free will, is in itself sufficient both for discovering how one ought to live, and also for leading a holy life, then Christ died in vain, Galatians 2:21 and therefore also the offense of the cross is ceased. Galatians 5:11 Why also may I not myself exclaim?— nay, I will exclaim, and chide them with a Christian's sorrow —Christ has become of no effect unto you, whosoever of you are justified by nature; you are fallen from grace; Galatians 5:4 for, being ignorant of God's righteousness, and wishing to establish your own righteousness, you have not submitted yourselves to the righteousness of God. Romans 10:3 For even as Christ is the end of the law, so likewise is He the Saviour of man's corrupted nature, for righteousness to every one that believes. Romans 10:4 (On Nature and Grace 47)

Origen on Christ submitting all by persuasion, respecting the free will of subjects

"We affirm that the Saviour, especially when we think of him as divine Logos, Wisdom, Righteousness, and Truth, is Lord of all that has been subjected to him, in so far as he is these things, but not that he is also lord of the God and Father who is mightier than he. And since the Logos is not master of those who are unwilling, and as there are still some bad beings, not only men but also angels and all daemons, we maintain that he is not yet made master of these, since they do not yield to him of their own free will." (Con. Cel. VIII,15)