have taught sufficiently, or rather more than sufficiently, that both the beginning of faith in the Lord, and continuance in the Lord unto the end, are God's gifts. And other good things which pertain to a good life, whereby God is rightly worshipped, even they themselves on whose behalf I am writing this treatise concede to be God's gifts. Further, they cannot deny that God has foreknown all His gifts, and the people on whom He was going to bestow them. As, therefore, other things must be preached so that he who preaches them may be heard with obedience, so predestination must be preached so that he who hears these things with obedience may glory not in man, and therefore not in himself, but in the Lord; for this also is God's precept, and to hear this precept with obedience to wit, that he who glories should glory in the Lord' in like manner as the rest, is God's gift. And he who has not this gift, — I shrink not from saying it, whatever others he has, has them in vain. That the Pelagians may have this we pray, and that our own brethren may have it more abundantly. Let us not, therefore, be prompt in arguments and indolent in prayers. Let us pray, dearly beloved, let us pray that the God of grace may give even to our enemies, and especially to our brethren and lovers, to understand and confess that after that great and unspeakable ruin wherein we have all fallen in one, no one is delivered save by God's grace, and that that grace is not repaid according to the merits of the receivers as if it were due, but is given freely as true grace, with no merits preceding. CHAP. 67. THE MOST EMINENT INSTANCE OF

PREDESTINATION IS CHRIST JESUS.

But there is no more illustrious instance of predestination than Jesus Himself, concerning which also I have already argued in the former treatise; and in the end of this I have chosen to insist upon it. There is no more eminent instance, I say, of predestination than the Mediator Himself. If any believer wishes thoroughly to understand this doctrine, let him consider Him, and in Him he will find himself also. The believer, I say; who in Him believes and confesses the true human nature that is our own, however singularly elevated by assumption by God the Word into the only Son of God, so that He who assumed, and what He assumed, should be one person in Trinity. For it was not a Quaternity that resulted from the assumption of man, but it remained a Trinity, inasmuch as that assumption ineffably made the truth of one person in God and man. Because we say that

Christ was not only God, as the Manichean heretics contend; nor only man, as the Photinian heretics assert; nor in such wise man as to have less of anything which of a certainty pertains to human nature, whether a soul, or in the soul itself a rational mind, or flesh not taken of the woman, but made from the Word converted and changed into flesh, — all which three false and empty notions have made the three various and diverse parties of the Apollinarian heretics; but we say that Christ was true God, born of God the Father without any beginning of time; and that He was also true or very man, born of human mother in the certain fulness of time; and that His humanity, whereby He is less than the Father, does not diminish aught from His divinity, whereby He is equal to the Father. For both of them are One Christ—who, moreover, most truly said in respect of the God, "I and the Father are one ;" 3 and most truly said in respect of the man, "My Father is greater than I." He, therefore, who made of the seed of David this righteous man, who never should be unrighteous, without any merit of His preceding will, is the same who also makes righteous men of unrighteous, without any merit of their will preceding; that He might be the head, and they His members. He, therefore, who made that man with no precedent merits of His, neither to deduce from His origin nor to commit by His will any sin which should be remitted to Him, the same makes believers on Him with no preceding merits of theirs, to whom He forgives all sin. He who made Him such that He never had or should have an evil will, the same makes in His members a good will out of an evil one. Therefore He predestinated both Him and us, because both in Him that He might be our head, and in us that we should be His body, He foreknew that our merits would not precede, but that His doings should.

CHAP. 68. CONCLUSION.

Let those who read this, if they understand, give God thanks, and let those who do not understand, pray that they may have the inward Teacher, from whose presence comes knowledge and understanding.5 But let those who think that I am in error, consider again and again carefully what is here said, lest perchance they themselves may be mistaken. And when, by means of those who read my writings, I become not only wiser, but even more perfect, I acknowledge God's favour to me; and this I especially look for at the hands of the teachers of the Church, if what I write comes into their hands, and they condescend to acknowledge it. 3 John x. 30.

4 John xiv. 28.

5 Prov. ii. 6.

54; all that is commanded,
given, 401; how not grievous,
151, 166, 222.
Communion, nature of the, 25; daily,
428; administered to infants,
25, 394, 418, 420.
Concupiscence, 97, 162, 168, 170, 192,
263 sq., 383, 385, 392; origin of,
264, 288, 294, 304; a disease,
267, 306; relation to marriage,
37, 263 sq., 265, 270, 288, 304;
gratification of, by the married,
270; shamefulness of, 289; when
and in what sense sin, 274; not
sin when not consented to, 45,
274; and the transmission of
sin, 271, 274, 288; not the source
of the offspring, 293; relation to
propagation, 37; to guilt, 63;
none in paradise, 307 sq., 387 sq.
Condemned, all justly, 123.
Conjugal intercourse, 380.
Constantius, Bishop, 230.
Conversions, sudden, 388.
Co-operation of God and man, 111,

Distractions, worldly, 431.
"Dominus," epistolary use of, 205.
Donatists, 203, 316, 343, 344.
Drawing of man by God, 389.
Dreams, 364, 365.
"Dung," Paul's attainments why so
counted, 412.

66

Eaglets, fable about, 190.
Easily," to obey, 206, 228.
Eclipses, 246.

Elect, the sins of, 481.
Election, 477, 503; not on foreseen
conduct, 398, 514; certainty of,
477; purpose of, 515; and holi-
ness, 515 seq.
Elements, the four, or more, 251.
Elijah, 16, 246.
Elisha, 346, 421.
Elizabeth, 52, 235.
Enoch, 16, 246.
Esther, 226, 389.

Eternal punishment, 162, 186; de-
grees in, 103.

Eucharist, a sacrifice, 90; only for
the baptized, 25; called life, 28,
90.
Eulogius, 187.

Eve, 287; sin of, 136.
Evil spirits, 354.
Examples of holiness, 175.
Excess in lawful things, 164.
Excommunication, 428.
Exegesis, Cœlestius', 174.
Exhortation, 221.
Exorcism, 253, 303.
Exsufflation, 253, 303.

Cupidity, 225, 406.

Cynics, shamelessness of, 274.
Cyprian, 72, 194, 304, 319, 425 sq.,
433, 439, 454, 476, 500, 505, 510
sq., 527 sq., 540, 543, 545.

David, 66; spares Saul, 107.
"Dead" spiritually, 32, 109.
Death, origin of, from Adam, 15 seq.;

origin in sin, 15 seq., 129, 252;
some Pelagians admit its origin
in the world from Adam, 417;
ministered by the law, 96; its
"reign "not removed by law, 19,
247; why not abolished by bap-
tism, 64; its sting, 76; not ter-
rible, 250; good of, 418; why
the devil is said to hold the
power of, 65; Julian's view of
the origin of, 417.
Debt in contrast to grace, 99, 198,
229, 398, 421.

Decalogue, 93, 406; summary of,
162.

Delight in duty, 84; a divine gift, 90,
105.

Deluge, the, 249.

Demetrias, 225 seq.

Departing from sin, 170.

Desire of good, God's gift, 399.
Despair, 135, 166.

Devil the author of sin, 301.
Differ, who makes to, 398.

Difficulty of keeping the law, 150;

in obedience, 149, 150.

Digamy, 408.

Dinocrates, 319, 320, 366.

Diseases, illustration from, 392.

Faculty, certain uses of, impossible,

140; distinguished from the use
of it, 109, 503.
Faith, the law of, 90, 92, 96, 101, 103,
408; voluntary, 107; but this
will itself of God's gift, 109, 110,
450; given by God, 105, 107, 455,
504; even the beginnings of, 198,
229, 499, 517, 547; sovereignly
given, 506; works by love, 94,
103, 198, 405, 406; a "work,"
504; obtains justification, 105,
198; and further grace, 105, 108,
but not the meritorious ground
of either, 504; the ground of all
righteousness, 105; the "life"
of a just man, 168; dispenses
with demonstration, 251; what
true faith is, 188; under the Old
Testament, 138; relation to good
works, 451; needed by all alike,
104; Augustin's former error as
to the origin of, 500; questions
not of the, 246.

Fall, its nature, 59; estate of man

before, 59; denied by the Pela-
gians, 193, 207.

Fasting, 164.

Fatalism charged and refuted, 395.
Fear, an inadequate motive, 88, 95,

105, 144, 227, 382, 405; produced
by law, 96, 98, 105, 121, 247; use
of, under the Gospel, 105, 132,
150; will cease when love is per-
fect, 167.

Felix, 437, 439:
Felix (another), 439.

Fire, saved as by, 186.
Firmus, 260.

Fleece, Gideon's, 248.
Flesh, sense of, 141, 143, 277, 384;
resurrection of, 105, 253; Christ's,
how dishonoured by Manicheans
and Pelagians, 392; the, and the
spirit, 143, 144.
Florus, 472.

"Folly" distinguished from "heresy,"

190.

Forgiveness, of sin, needed and
prayed for by all, 113, 135, 164,
194, 409, 414, 428; of injuries,
164, 172.
"Form," 363.

Freedom in Adam and in the saints,
486.

Free will, in Adam, 109, 378, 484;
how injured in the fall, 378; as
a faculty distinct from the use of
it, 109; a "midway" power, 109;
certainly possessed by man, 444
sq.; capable of evil, 186, 378;
not capable of good, 84, 148,
378, 395, 415; healed by grace,
89, 106, 415, 417; relation to
grace, 106, 226, 235, 421 seg., 443
seq., 456; not made void by grace,
106, 110, 285, 379, 395, 437, 439,
443 sq.; led by God, 185; not
the source of faith, 110; Pelagian
doctrine of, 226, 379, 421.
Friendship, Christian, 377.

Generation, carnal, 50.
Gentiles, salvation of, 104, 122; con-

dition of, 101, 122, 124; virtues
of, 104, 264.

Gifts, diversity of, 197; our duties in
relation to, 546.
"Give what Thou commandest," 92,
508.

Glorification of Christ, 172.
Glorying in self forbidden, 104, 428.
God, impossibilities to, 140; only
good, 170.

Good, all from God, 400.
Good desires, equivalent to love, 225; «

produced by grace, 225, 388, 399.
Good fruit, how produced, 225.
Goodness, human, comparative, 170;

among the heathen, 104, 264.
Good will, from God even in its

beginnings, 388, 455.
Grace, meaning of, 84, 92, 97, 122,

142, 146, 192, 193, 220, 222, 226,
247, 472; Pelagian meaning of,
218, 220, 229, 231; Pelagius'
ambiguous acknowledgment of,
124, 125, 131, 139, 141, 192, 218,
220, 225, 229, 231; Cœlestius'
understanding of, 228; difference
from natural powers, 125, 141,
192, 210, 218, 454; relation to
law and teaching, 96, 192, 210,
220, 231, 452, 453; relation to
Christ's example, 218, 231; re-
lation to forgiveness of sins, 135,
210, 231, 450, 454; relation to
free will, 235, 443 sq.; does not
make free will void, 46, 106, 436,
437, 443 seq.; relation to good
will, 455; relation to predestina-
tion, 507; not given according to
merits, 227 seq., 379, 422 seq., 437,