who think this, think well. Therefore, I beseech you, brethren, as the Apostle besought the Corinthians, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you (r).' For, first, the Lord Jesus, as is written in the Gospel of the Apostle John, did not come to condemn the world, but that the world through him might be saved (s).' But afterwards, as the Apostle Paul writes, God shall judge the world (t); when he shall come, as the whole Church confesses in the Creed, to judge the quick and the dead. If, therefore, there be no grace of God, how does he save the world? And if there be not freewill, how does he judge the world? Wherefore, understand my book or epistle according to this faith, that ye neither deny the grace of God, nor so defend free-will as to separate it from the grace of God; as if you could by any means think or do any thing according to God without it, which is altogether impossible. For on this account, the Lord, when he spoke concerning the fruits of righteousness, said to his disciples, 'Without me ye can do nothing' (u).”—Vol. 2. p. 791.

Speaking of the Pelagian heretics, he says, "Into

(r) 1 Cor. c. I. v. 10. (t) Rom. c. 3. v. 6.

(s) John, c. 3. v. 17. (u) John, c. 15. v. 5.

"Into whose error that person falls, who thinks that the grace of God is given according to any human merits. But again he is no less in error, who thinks that when the Lord shall come to judgment, a man who has been able to use free-will in this life, will not be judged according to his works." Vol. 2. p. 793.-From this and many other passages of Augustine, it seems evident, that in his time the advocates for grace were apt to depreciate good works.

Of twelve propositions or sentences against the Pelagians, the tenth is, "We know that those who believe in the Lord with their heart, do it with their will and free choice."-Vol. 2. p. 805. This sentence is contradicted, or at least explained away, in the same letter, where faith is said to come solely from the grace of God.

"How are they said to deny free-will, who confess that every man who believes in God with his heart, believes only with his own freewill; whereas they rather oppose free-will, who oppose the grace of God, by which it is in reality free to choose and to do what is good?"-Vol. 2. p. 807.

"He foreknew that their will would be bad; he foreknew it indeed, and because his prescience is infallible, the bad will is not on that account his, but theirs. Why then did he create them

who he knew would be such? Because, as he forcknew what evil they would do, so also he foresaw what good he would himself produce out of their bad actions. For he so formed them, that he left them the means of doing something; by which, whatever they should choose, even blameably, they would find him acting laudably, concerning himself. For they have the bad will from themselves; but from him, both a good nature and a just punishment."--Vol. 3. part 1. p. 279.

"Hear Paul confessing grace, and afterwards, demanding what was due. What is the confession of grace in St. Paul?

I who was before

a blasphemer, and a persecutor, and injurious: but I obtained mercy (r).' He called himself unworthy to obtain mercy; however, that he did obtain it, not through his own merits, but through the mercy of God. Hear him now demanding what is due, who at first had received grace, which was not due; 'For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness (y).' He now demands what is due; he now requires what is due. For, observe

the

(x) 1 Tim. c. 1. v. 13. (y) 2 Tim. c. 4. v. 6-8.

the following words; "Which the Lord the righteous Judge shall give me at that day.' To receive grace at first was the work of a merciful Father; to receive the reward of grace, was the work of a just Judge."-Vol. 3. part 2. p. 308.

"There are two births, one is of the earth, the other of heaven; one is of the flesh, the other of the Spirit; one is of mortality, the other of eternity; one is of male and female, the other of God and the Church. But each of these two takes place only once; neither the one nor the other can be repeated. Nicodemus rightly understood the birth of the flesh. Do you, also, so understand the birth of the Spirit, as Nicodemus understood the birth of the flesh. What did Nicodemus understand? Can a man enter a second time into his mother's womb, and be born? Whoever shall say to you, that you may be born a second time spiritually, answer him what Nicodemus said, Can a man enter a second time into his mother's womb, and be born? I am already born of Adam; Adam cannot generate me a second time: I am already born of Christ; Christ cannot generate me a second time. As the natural birth cannot be repeated, so neither can baptism."-Vol. 3. part 2. p. 378. Open thy mouth wide, and I shall fill it (≈):'

66 6

(z) Ps. 81. v. 11.

In

In which words he signifies, in man is the will of receiving that which God gives to him who is willing. So that, Open thy mouth, belongs to the beginning of the will; but, And I shall fill it, to the grace of God."-Vol. 3. part 1. p. 424.

:

"No man can come to me, except the Father, which hath sent me, draw him (a):' a great commendation of grace. No man comes except he be drawn whom he draws, and whom he does not draw; why he draws one, and not another, do not judge, unless you wish to err. Once hear and understand; Are you not yet drawn? Pray that you may be drawn. What do we say here, brethren? If we be drawn to Christ, then we believe unwillingly; violence, therefore, is used; the will is not excited. Any one may enter the church unwillingly he may approach the altar unwillingly; he may take the sacrament unwillingly; no one can believe, except he be willing."Vol. 3. part 2. p. 494.

"Some object, What did the Jews do, or what was their fault, if it were necessary that the saying of Esaias the Prophet should be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed (b)?' To whom we answer, that the

(a) John, c. 6. v. 44.

(b) John, c. 12. v. 38. Is. c. 53. v. I.