ATREATISEONGRACEANDFREEWILL

BY

AURELIUSAUGUSTIN,BISHOPOFHIPPOADDRESSEDTO

VALENTINUSANDTHEMONKSOFADRUMETUM,ANDCOMPLETEDINONEBOOK.WRITTENINA.D.426ORA.D.427.

NiceneandPost-NiceneFathers,Ed.PhilipSchaff,Vol1-05,(Buffalo,NY:ChristianLiteraturePublishingCo.,1887.)pp.441-465.TranslatedbyPeterHolmesandRobertErnestWallis,revisedbyBenjaminB.Warfield.

Modernizedandannotated©WilliamH.Grosswww.onthewing.orgApril2014

ScripturecitationsarebasedonthenumberingoftheNKJV.

In this treatise Augustin teaches us to beware ofmaintaining grace bydenyingfreewill,orfreewillbydenyinggrace;forthatitisevidentfromthetestimonyofScripturethatthereisinmanafreechoiceofwill;andthere are also in the sameScriptures inspiredproofs givenof that verygrace of God without which we can do nothing good. Afterwards, in

opposition to the Pelagians,1 he proves that grace is not bestowed

accordingtoourmerits.Heexplainshoweternal life,whichisrenderedtogoodworks,isreallyofgrace.Hethengoesontoshowthatthegracewhich is given to us through our Lord Jesus Christ is neither theknowledgeofthelaw,nornature,norsimplyremissionofsins;butthatitis grace thatmakes us fulfil the law, and causes nature to be liberatedfrom the dominion of sin. He demolishes that vain subterfuge of thePelagians,totheeffectthat“grace,althoughitisnotbestowedaccordingto themerits of goodworks, is yet givenaccording to themerits of theantecedentgood-willofthemanwhobelievesandprays.”Heincidentallytouchesthequestion,whyGodcommandswhathemeanshimselftogive,andwhether he imposes on us any commandswhichwe are unable toperform. He clearly shows that the love which is indispensable forfulfilling the commandments is only within us from God himself. HepointsoutthatGodworksinmen’sheartstoinclinetheirwillshoweverhewills,eithertogoodworksaccordingtohismercy,ortoevilworksinreturn for their deserving—his judgment, indeed, being sometimesmanifest,sometimeshidden,butalwaysrighteous.Lastly,heteachesusthataclearexampleofthegratuitousnessofgrace,notgiveninreturnfor

ourdeserts,2issuppliedtousinthecaseofthoseinfantswhicharesaved,

whileothersperishthoughtheircaseisidenticalwiththatoftherest.

CONTENTSCHAPTER1.THEOCCASIONFORANDARGUMENTOFTHISWORK

CHAPTER2.THEEXISTENCEOFFREEWILLINMANISPROVEDFROMTHEPRECEPTSADDRESSEDTOHIMBYGOD

CHAPTER3.SINNERSARECONVICTEDWHENATTEMPTINGTOEXCUSETHEMSELVESBYBLAMINGGOD,BECAUSETHEYHAVEFREEWILL

CHAPTER4.THEDIVINECOMMANDSMOSTSUITEDTOTHEWILL,THEMSELVESILLUSTRATEITSFREEDOM

CHAPTER5.IGNORANCEAFFORDSNOEXCUSETHATWILLFREETHEOFFENDERFROMPUNISHMENT;BUTTOSINWITHKNOWLEDGEISAGRAVERTHINGTHANTOSININIGNORANCE

CHAPTER6.GOD’SGRACEISTOBEMAINTAINEDAGAINSTTHEPELAGIANS;THEPELAGIANHERESYISNOTANOLDONE

CHAPTER7.GRACEISNECESSARYALONGWITHFREEWILL,TOLEADAGOODLIFE

CHAPTER8.CONJUGALCHASTITYISITSELFTHEGIFTOFGOD

CHAPTER9.PRAYINGWHENENTERINGINTOTEMPTATIONISAPROOFOFGRACE

CHAPTER10.FREEWILLANDGOD’SGRACEARESIMULTANEOUSLYCOMMENDED

CHAPTER11.OTHERPASSAGESOFSCRIPTUREWHICHTHEPELAGIANSABUSE

CHAPTER12.PAULPROVESTHATGRACEISNOTGIVENACCORDINGTOMEN’SMERITS

CHAPTER13.THEGRACEOFGODISNOTGIVENACCORDINGTOMERIT,BUTITSELFMAKESALLGOODDESERT

CHAPTER14.PAULFIRSTRECEIVEDGRACETHATHEMIGHTWINTHECROWN

CHAPTER15.THEPELAGIANSPROFESSTHATTHEONLYGRACEWHICHISNOTGIVENACCORDINGTOOURMERITS,ISTHATOFTHEFORGIVENESSOFSINS

CHAPTER16.PAULFOUGHT,BUTGODGAVETHEVICTORY:HERAN,BUTGODSHOWEDMERCY

CHAPTER17.THEFAITHTHATHEKEPTWASTHEFREEGIFTOFGOD

CHAPTER18.FAITHWITHOUTGOODWORKSISNOTSUFFICIENTFORSALVATION

CHAPTER19.HOWISETERNALLIFEBOTHAREWARDFORSERVICE,ANDAFREEGIFTOFGRACE?

CHAPTER20.THEQUESTIONANSWERED:JUSTIFICATIONISGRACESIMPLYANDENTIRELY;ETERNALLIFEISREWARD,ANDGRACE

CHAPTER21.ETERNALLIFEIS“GRACEFORGRACE”

CHAPTER22.WHOISTHETRANSGRESSOROFTHELAW?THEOLDNESSOFITSLETTER;THENEWNESSOFITSSPIRIT

CHAPTER23.THEPELAGIANSMAINTAINTHATTHELAWISTHEGRACEOFGODWHICHHELPSUSNOTTOSIN

CHAPTER24.THOSEWHOWISHTOESTABLISHTHEIROWNRIGHTEOUSNESS:“GOD’SRIGHTEOUSNESS”ISWHATMANHASFROMGOD

CHAPTER25.THELAWISNOTTHATGRACEBYWHICHWEARECHRISTIANS,NORISOURNATUREITSELF

CHAPTER26.PELAGIANSCONTENDTHATTHEGRACEWHICHISNEITHERTHELAWNOROURNATURE,AVAILSONLYTOREMITPASTSINS,NOTTOAVOIDFUTUREONES.

CHAPTER27.GRACEEFFECTSTHEFULFILMENTOFTHELAW,THEDELIVERANCEOFNATURE,ANDTHESUPPRESSIONOFSIN’SDOMINION

CHAPTER28.FAITHISTHEGIFTOFGOD

CHAPTER29.GODISABLETOCONVERTOPPOSINGWILLS,ANDTOTAKEAWAYFROMTHEHEARTITSHARDNESS

CHAPTER30.THEGRACEBYWHICHTHESTONYHEARTISREMOVEDISNOTPRECEDEDBYGOODDESERTS,BUTBYEVILONES

CHAPTER31.FREEWILLHASITSFUNCTIONINTHEHEART’SCONVERSION;BUTGRACETOOHASITSFUNCTION

CHAPTER32.INWHATSENSEITISRIGHTLYSAIDTHAT,IFWELIKE,WEMAYKEEPGOD’SCOMMANDMENTS

CHAPTER33.AGOODWILLMAYBESMALLANDWEAK;ANAMPLEWILLHASGREATLOVE—OPERATINGANDCOOPERATINGGRACE

CHAPTER34.THEAPOSTLE’SEULOGYOFLOVE.CORRECTIONISTOBEADMINISTEREDWITHLOVE

CHAPTER35.COMMENDATIONSOFLOVE

CHAPTER36.LOVECOMMENDEDBYOURLORDHIMSELF

CHAPTER37.THELOVEWHICHFULFILSTHECOMMANDMENTSISNOTOFOURSELVES,BUTOFGOD

CHAPTER38.WEWOULDNOTLOVEGODUNLESSHEFIRSTLOVEDUS.THEAPOSTLESCHOSECHRISTBECAUSETHEYWERECHOSEN;THEYWERENOTCHOSENBECAUSETHEYCHOSECHRIST

CHAPTER39.THESPIRITOFFEARISAGREATGIFTOFGOD

CHAPTER40.PELAGIANSAREIGNORANTINMAINTAININGTHATTHEKNOWLEDGEOFTHELAWCOMESFROMGOD,BUTTHATLOVECOMESFROMOURSELVES

CHAPTER41.THEWILLSOFMENARESOMUCHINTHEPOWEROFGOD,THATHECANTURNTHEMHOWEVERITPLEASESHIM

CHAPTER42.GODDOESWHATEVERHEWILLSINTHEHEARTSEVENOFWICKEDMEN

CHAPTER43.GODOPERATESONMEN’SHEARTS:TOINCLINETHEIRWILLSHOWEVERHEPLEASES

CHAPTER44.GRATUITOUSGRACEEXEMPLIFIEDININFANTS

CHAPTER45.THEREASONWHYONEPERSONISASSISTEDBYGRACE,ANDANOTHERISNOT,MUSTBEREFERREDTOTHESECRETJUDGMENTSOFGOD

CHAPTER46.UNDERSTANDINGANDWISDOMMUSTBESOUGHTFROMGOD

CHAPTER1.THEOCCASIONFORANDARGUMENTOFTHISWORK

WITHreference to thosepersonswhosopreachanddefendman’s freewill,as toboldlydenyandendeavour todoawaywith thegraceofGodwhichCallsustoHim,andwhichdeliversusfromourevildeserts,andbywhichweobtainthegooddesertswhichleadtoeverlastinglife:wehavealreadysaidagooddealindiscussion,andcommittedittowriting,sofaras theLordhasgranted toenableus.But since thereare somepersonswhosodefendGod’sgraceastodenyman’sfreewill,orwhosupposethatfree will is deniedwhen grace is defended, I have determined to writesomewhatonthispointtoyourLove,mybrotherValentinus,andtotherestofyouwhoareservingGodtogetherundertheimpulseofamutuallove.Forithasbeentoldmeconcerningyou,brethren,bysomemembersof your brotherhood who have visited us, and are the bearers of thiscommunicationofourstoyou,thattherearedissensionsamongyouonthissubject.Thisthenbeingthecase,dearlybeloved,sothatyouarenotdisturbedby theobscurity of this question, I counsel you first to thankGodforsuchthingsasyouunderstand;butasforallwhichisbeyondthereachofyourmind,prayforunderstandingfromtheLord,observingatthe same time,peaceand loveamongyourselves; anduntilHeHimselfleads you to perceive what at present is beyond your comprehension,walkfirmlyonthegroundofwhichyouaresure.ThisistheadviceoftheApostlePaulwho, after saying that hewasnot yet perfect, a little lateradds,“Letus,therefore,asmanyasareperfect,bethusminded,”Phil3.12,15—meaning perfect to a certain extent, but not having attained to aperfection sufficient for us; and then immediately he adds, “And if inanything you are otherwiseminded, God shall reveal even this to you.Nevertheless, towhatwehavealreadyattained, letuswalkbythesamerule.”Phil3.16Forbywalkinginwhatwehaveattained,weshallbeabletoadvance to what we have not yet attained—God revealing it to us if inanythingweareotherwiseminded—providedwedonotgiveupwhatHehasalreadyrevealed.

CHAPTER2.THEEXISTENCEOFFREEWILLINMANISPROVEDFROMTHEPRECEPTSADDRESSEDTOHIMBYGOD

NowHehasrevealedtous,throughHisHolyScriptures,thatthereisinaman,afreechoiceofwill.ButhowHehasrevealedthisIdonotrecountinhuman language, but in divine.There is, to beginwith, the fact thatGod’spreceptsthemselveswouldbeofnousetoamanunlesshehadfreechoiceofwill,sothatbyperformingthem,hemightobtainthepromisedrewards. For they are given so that no onemight be able to plead theexcuseofignorance,astheLordsaysconcerningtheJewsinthegospel:“IfIhadnotcomeandspokentothem,theywouldhavenosin;butnowtheyhavenoexcusefortheirsin.”Joh15.22OfwhatsindoesHespeak,butofthatgreatonewhichHeforeknewwhilespeakingthus,thattheywouldmaketheirown—thatis,thedeaththeyweregoingtoinflictuponHim?For theydidnothave “no sin”beforeChrist came to them in the flesh.Theapostlealsosays:“ThewrathofGodisrevealedfromheavenagainstallungodlinessandunrighteousnessofmenwhoholdback the truth inunrighteousness;becausethatwhichmaybeknownofGodismanifestinthem;forGodhasshowedituntothem.FortheinvisiblethingsofHimarefromthecreationoftheworldclearlyseen—beingunderstoodbythethingsthataremade—evenHiseternalpowerandGodhead,sothattheyareinexcusable.”Rom1.18-20 Inwhatsensedoeshepronouncethemtobe“inexcusable,” exceptwith reference to such excuses as human pride isapttoallegeinsuchwordsas,“IfIhadonlyknown,Iwouldhavedoneit;didInotfailtodoitbecauseIwasignorantofit?”or,”IwoulddoitifIknewhow;butIdonotknow,thereforeIdonotdoit”?Allsuchexcuseisremovedfromthemwhenthepreceptisgiventothem,ortheknowledgeismademanifesttothem,howtoavoidsin.

CHAPTER3.SINNERSARECONVICTEDWHENATTEMPTINGTOEXCUSETHEMSELVESBYBLAMINGGOD,BECAUSETHEYHAVE

FREEWILL

Thereare,however,personswhoattempt to findexcuse for themselvesevenfromGod.TheApostleJamessaystosuchpersons:“Letnomansaywhenhe is tempted, I am temptedbyGod; forGod cannotbe temptedwithevil,nordoesHetemptanyman.Buteverymanistemptedwhenheis drawn away out of his own lust, and enticed. Then, when lust hasconceived, it brings forth sin: and sin,when it is finished, brings forthdeath.”Jas1.13-15Solomon,too,inhisbookofProverbs,hasthisanswerforthosewhowishtofindanexcuseforthemselvesfromGodHimself:“Thefolly of aman spoils hisways; but he blamesGod inhis heart.”Prov 19.3

AndinthebookofEcclesiasticus3weread:“Donotsayitisthroughthe

LordthatIfellaway;foryououghtnottodothethingsthatHehates:norsay,Hehascausedmetoerr;forHehasnoneedofthesinfulman.TheLordhates all abomination, and thosewho fearGoddonot love it.Hemademanfromthebeginning,andlefthiminthehandofHiscounsel.Ifyou are willing, you shall keep His commandments, and perform truefidelity.Hehassetfireandwaterbeforeyou:stretchforthyourhandtowhicheveryouwill.Beforemanis lifeanddeath,andwhicheverpleaseshimshallbegiventohim.”Sir15.11-17Observehowveryplainlyissetbeforeourview,thefreechoiceofthehumanwill.

CHAPTER4.THEDIVINECOMMANDSMOSTSUITEDTOTHEWILL,

THEMSELVESILLUSTRATEITSFREEDOM

Whatistheimportofthefactthatinsomanypassages,GodrequiresallHis commandments to be kept and fulfilled? How does He make thisrequisite if there is no freewill?What does “the happyman”mean, of

whomthePsalmistsaysthathiswill4hasbeenthelawoftheLord?Psa1.2

Does he not clearly enough show that aman by his ownwill takes hisstandinthelawofGod?Thenagain,therearesomanycommandmentswhichinsomewayareexpresslyadaptedtothehumanwill;forinstancethere is, “Do not be overcome by evil,”Rom 12.1 and others of similarimport, such as, “Do not be like a horse or a mule, which have nounderstanding;”Psa 32.9 and, “Do not reject the counsels of yourmother;”Prov1.8and,“Donotbewiseinyourownconceit;”Prov3.7and,“Donot despise the chastening of theLord;”Prov3.11 and, “Do not forgetmylaw;”Prov3.1and,“Donotforbeartodogoodtothepoor;”Prov3.27and,“Donot devise evil against your friend;”Prov 3,29 and, “Give no heed to aworthlesswoman;”Prov5.2and,“Heisnot inclinedtounderstandhowtodogood;”Prov2.9and,“Theyrefusedtopayattentiontomycounsel;”Prov1.30withnumberlessotherpassagesoftheinspiredScripturesoftheOldTestament. And what do they all show us but the free choice of thehumanwill?So,again,intheevangelicalandapostolicbooksoftheNewTestament,whatotherlessonistaughtus,aswhenitissaid,“Donotlayupforyourselvestreasuresonearth;”Mat6.19and,“Donotfearthosewhokill the body;”Mat 10.28 and, “If anyman would come afterme, let himdenyhimself;”Mat16.24andagain,“Peaceonearthtomenofgoodwill.”Luk2.14SoalsowhattheApostlePaulsays:“Lethimdowhathewills;hedoesnotsinifhemarries.Nevertheless,hethatstandssteadfastinhisheart,havingnonecessity,buthaspoweroverhisownwill,andhassodecreedinhisheartthathewillkeephimselfavirgin,doeswell.”1Cor7.36-37Andsoagain, “If I do thiswillingly, I have a reward;”1Cor 9.17 while in anotherpassagehe says, “Be sober and righteous, anddonot sin;”1Cor 15.34 andagain, “As you have a readiness to will, so also let there be a promptperformance.”2Cor 8.11 Then he remarks to Timothy about the younger

widows, “When they have begun to grow wanton against Christ, theychoosetomarry.”1Tim5.11Soinanotherpassage,“AllthatwilltolivegodlyinChristJesusshallsufferpersecution;”2Tim3.12whiletoTimothyhimselfhesays,“Donotneglectthegiftthatisinyou.”1Tim4.14ThentoPhilemonheaddressesthisexplanation:“Thatyourbenefitshouldnotbeasitwereofnecessity,butofyourownwill.”Phm1.14Servantsalsoheadvisestoobeytheir masters “with a good will.”Eph 6.7 In strict accordance with this,Jamessays:“Donoterr,mybelovedbrethren”Jas1.16and“donothavethe

faith of our Lord Jesus Christ with respect to persons;”5 and,” Do not

speakeviloneofanother.”Jas4.11SoalsoJohn inhisEpistlewrites, “Donotlovetheworld,”1Joh2.15andotherthingsofthesameimport.

Now wherever it is said, “Do not do this,” and “Do not do that,” andwhereverthereisanyrequirementinthedivineadmonitionsfortheworkof thewill todoanything,or torefrain fromdoinganything, there isatonceasufficientproofoffreewill.Noman,therefore,whenhesins,canin his heart blameGod for it, but everymanmust impute the fault tohimself. Nor does it detract at all from a man’s own will when heperformsany act in accordancewithGod. Indeed, awork is then tobepronouncedagoodone,whenapersondoes itwillingly; then,too,maytherewardofagoodworkbehopedforfromHimconcerningwhomitiswritten,“Heshallrewardeverymanaccordingtohisworks.”Mat16.27

CHAPTER5.IGNORANCEAFFORDSNOEXCUSETHATWILLFREETHE

OFFENDERFROMPUNISHMENT;BUTTOSINWITHKNOWLEDGEISAGRAVERTHINGTHANTOSININ

IGNORANCE

The excuse such asmen are in the habit of alleging from ignorance, istaken away from those persons who know God’s commandments. Butneither will those bewithout punishmentwho do not know the law ofGod.“Forasmanyashavesinnedwithout lawshallalsoperishwithoutlaw; and as many as have sinned in the law shall be judged by thelaw.”Rom2.12Nowtheapostledoesnotappeartometohavesaidthisasifhemeant that theywouldhave to suffer somethingworse,who in theirsins are ignorant of the law, than those who know it. It is seeminglyworse,nodoubt,“toperish”than“tobejudged.”ButinasmuchashewasspeakingoftheGentilesandoftheJewswhenheusedthesewords,andbecausetheformerwerewithoutthelaw,butthelatterhadreceivedthelaw, who can venture to say that the Jews who sin in the lawwill notperish, since they refused to believe in Christ,when itwas about themthattheapostlesaid,“Theyshallbejudgedbythelaw”?ForwithoutfaithinChristnomancanbedelivered;andthereforetheywillbesojudged,thattheyperish.IfindeedtheconditionofthosewhoareignorantofthelawofGod isworse than theconditionof thosewhoknow it, thenhowcanthatbetruewhichtheLordsaysinthegospel:“Theservantwhodoesnotknowhis lord’swill, andcommits thingsworthyof stripes, shallbebeatenwith few stripes;whereas the servantwhoknowshis lord’swill,andcommitsthingsworthyofstripes,shallbebeatenwithmanystripes”?Luk 12.47-48ObservehowclearlyHeshowshere that it isagravermatterforamantosinwithknowledge,thaninignorance.Andyetwemustnotonthisaccountseekrefuge intheshadesof ignorance,withtheviewoffindingourexcuseinit.Itisonethingtobeignorant,andanotherthingtobeunwillingtoknow.Forthewillisatfaultinthecaseofthemanofwhomitissaid,“Heisnotinclinedtounderstand,soastodogood.”Buteventheignorancewhichisnottheirswhorefusetoknow,buttheirswhoaresimplyignorantasitwere,doesnotsofarexcuseanyoneastoexempthim from the punishment of eternal fire, even though his failure tobelievehasbeentheresultofhisnothavingheardatallwhatheshouldbelieve; but it probably goes only so far as tomitigate his punishment.

For it was not said without reason: “Pour out Your wrath upon theheathenthathavenotknownYou;”Psa79.6noragainaccordingtowhattheapostle says: “When He comes from heaven in a flame of fire to takevengeanceonthosewhodonotknowGod.”2Thes1.7-8Yetinorderthatwemayhavethatknowledgethatwillpreventoursaying,eachoneofus,“Ididnotknow;”“Ididnothear;”“Ididnotunderstand;”thehumanwillissummonedinwordssuchasthese:“Donotwishtobeasthehorseorthemule, which have no understanding;” although itmay show itself evenworse,ofwhichitiswritten,“Astubbornservantwillnotbereprovedbywords;forevenifheunderstands,yethewillnotobey.”Prov29.19Butwhenamansays,“IcannotdowhatIamcommanded,becauseIammasteredby my concupiscence,” he no longer has any excuse to plead fromignorance,norreason toblameGod inhisheart;butherecognizesandlaments his own evil in himself. And still the apostle says to such aperson: “Donotbeovercomebyevil, butovercomeevilwithgood.”Rom12.21 Of course, the very fact that the injunction, “Do not consent to beovercome,” is addressed to him, it undoubtedly summons thedeterminationofhiswill.Fortoconsentandtorefusearefunctionsthatarepropertowill.

CHAPTER6.GOD’SGRACEISTOBEMAINTAINEDAGAINSTTHE

PELAGIANS;THEPELAGIANHERESYISNOTANOLDONE

However, it istobefearedlestall theseandsimilartestimoniesofHolyScripture (and undoubtedly there are a great many of them), inmaintainingfreewill,beunderstoodinsuchawayastoleavenoroomforGod’s assistance and grace in leading a godly life, and a good

conversation,6towhichtheeternalrewardisdue;andlestpoorwretched

man, when he leads a good life and performs good works (or ratherthinksthatheleadsagoodlifeandperformsgoodworks),shoulddaretoglory in himself and not in the Lord, and to put his hope of righteouslivinginhimselfalone—soastobefollowedbytheprophetJeremiah’smaledictionwhenhesays,“Cursedisthemanwhohashopeinman,andmakes strong the flesh of his arm, and whose heart departs from theLord.”Jer17.5Understandthispassageoftheprophet,mybrethren,Iprayyou.Becausetheprophetdidnotsay,“Cursedisthemanwhohashopeinhisownself,”itmightseemtosomethatthepassage,“Cursedisthemanwhohashope inman,”was spoken topreventmanhavinghope inanyothermanbuthimself.Therefore,inordertoshowthathisadmonitiontomanwasnot to havehope in himself: after saying, “Cursed is themanwho has hope in man,” he immediately added, “andmakes strong theflesh of his arm.” He used the word “arm” to designate power inoperation. The term “flesh,” however, must be understood to meanhuman frailty.And therefore theonewhomakesstrong the fleshofhisarm, supposes that apowerwhich is frail andweak (that is, human) issufficientforhimtoperformgoodworks;andthereforehedoesnotputhishopeinGodforhelp.Thisisthereasonwhyhesubjoinedthefurtherclause,“AndwhoseheartdepartsfromtheLord.”ThisisthecharacterofPelagian heresy, which is not an ancient one, but has only lately comeintoexistence.Againstthissystemoferrortherewasfirstagooddealofdiscussion; then, as the ultimate resource, it was referred to sundryepiscopal councils, the proceedings of which, not indeed in everyinstance,butinsome,Ihavedispatchedtoyouforyourperusal.Inorder,then,toperformgoodworks,letusnothavehopeinman,makingstrongthefleshofourarm;norletourhearteverdepartfromtheLord;butletussaytohim,“Bemyhelper;donotforsakeme,nordespiseme,OGod

ofmysalvation.”Psa27.9

CHAPTER7.GRACEISNECESSARYALONGWITHFREEWILL,

TOLEADAGOODLIFE

Therefore, my dearly beloved, as we have now proved by our formertestimoniesfromHolyScripturethatthereisinmanafreedeterminationofwillforlivingrightlyandactingrightly;sonowletusseewhatarethedivinetestimoniesconcerningthegraceofGod,withoutwhichwearenotabletodoanygoodthing.Andfirstofall,Iwillsaysomethingabouttheveryprofessionwhichyoumakeinyourbrotherhood.Nowyoursociety,in which you are leading lives of continence, could not hold togetherunless you despised conjugal pleasure. Well, the Lord was one dayconversing on this very topic,whenHis disciples remarked toHim, “Ifsuchbethecaseofamanwithhiswife,itisnotgoodtomarry.”Hethenansweredthem,“Allmencannotreceivethissaying,savethosetowhomitisgiven.”Mat19.10AndwasitnottoTimothy’sfreewillthattheapostleappealed when he exhorted him in these words: “Keep yourselfcontinent”?1Tim5.22Healsoexplainedthepowerofthewillinthismatter,whenHesaid,“Havingnonecessity,butpossessingpoweroverhisownwill, to keep his virgin.”1Cor 7.37 And yet, “all men do not receive thissaying, except those towhom the power is given.”Now those towhomthisisnotgiveneitherareunwilling,ortheydonotfulfilwhattheywill;whereasthosetowhomitisgivensowillastoaccomplishwhattheywill.Inorder,therefore,thatthissaying,whichisnotreceivedbyallmen,mayyetbereceivedbysome,thereare[needed]boththegiftofGodandfreewill.

CHAPTER8.CONJUGALCHASTITYISITSELFTHEGIFTOFGOD

It is concerning conjugal chastity itself that the apostle treats when hesays,“Lethimdowhathewill,hedoesnotsinifhemarries;”1Cor7.36andyetthistooisGod’sgift,fortheScripturesays,“ItisbytheLordthatthewomanisjoinedtoherhusband.”AccordinglytheteacheroftheGentiles,in one of his discourses, commends both conjugal chastity, wherebyadulteries are prevented, and the still more perfect continence whichforegoesallcohabitation,andheshowshowbothoneandtheotherareseverally the gift of God. Writing to the Corinthians, he admonishedmarried persons not to defraud each other; and then, after hisadmonitiontothese,headded:“ButIcouldwishthatallmenwereevenas I ammyself,”1Cor 7.7—meaning, of course, that he abstained from allcohabitation;andthenproceededtosay:“ButeverymanhashisowngiftofGod,oneafterthismanner,andanotherafterthat.”1Cor7.7Now,dothemany precepts which are written in the law of God, forbidding allfornication and adultery, indicate anything else than free will? Surelysuchpreceptswouldnotbegivenunlessamanhadawillofhisownwithwhichtoobeythedivinecommandments.AndyetitisGod’sgiftwhichisindispensablefortheobservanceofthepreceptsofchastity.Accordingly,it is said in the Book ofWisdom: “When I knew that no one could becontinent, unless God gives it, then this became a point of wisdom toknowwhosegiftitwas.”Wis8.21“Everyman,”however,“istemptedwhenheisdrawnawaybyhisownlust,andenticed”Jas1.14nottoobserveandkeeptheseholypreceptsofchastity.Ifheshouldsayinrespecttothesecommandments, “I wish to keep them, but I am mastered by myconcupiscence,” then the Scripture responds to his free will, as I havealready said: “Do not be overcome by evil, but overcome evil withgood.”Rom12.21 In order that this victorymaybe gained,however, gracerenders its help; and were this help not given, then the law would benothing but the strength of sin. For concupiscence is increased andreceivesgreaterenergiesfromtheprohibitionofthelaw,unlessthespiritof grace helps. This explains the statement of the great Teacher of theGentiles,whenhesays,“Thestingofdeathissin,andthestrengthofsinis the law.”1Cor 15.56 See, then, I pray you, where this confession ofweakness originates when a man says, “I desire to keep what the law

commands, but I am overcome by the strength of my concupiscence.”Andwhenhiswill is addressed, and it is said, “Donotbeovercomebyevil,” of what avail is anything but the succour of God’s grace to theaccomplishment of the precept? The apostle himself afterwards statedthis; for after saying “The strength of sin is the law” he immediatelysubjoined,“ButthanksbetoGod,whogivesusthevictory,throughourLordJesusChrist.”1Cor15.57Itfollowsthen,thatthevictoryinwhichsinisvanquishedisnothingelsethanthegiftofGod,whohelpsfreewillinthiscontest.

CHAPTER9.PRAYINGWHENENTERINGINTOTEMPTATION

ISAPROOFOFGRACE

ThisiswhyourHeavenlyMasteralsosays:“Watchandpray,thatyoudonot enter into temptation.”Mat 26.41 Let every man, therefore, whenfighting against his own concupiscence, pray that he enter not intotemptation;thatis,thathebenotdrawnasideandenticedbyit.Buthedoesnotenter into temptation ifhe conquershis evil concupiscencebygood will. And yet the determination of the humanwill is insufficient,unlesstheLordgrantsitvictoryinanswertoprayer,thatitnotenterintotemptation.What indeed affords clearer evidence of the grace of God,than the acceptance of prayer in any petition? If our Saviour had onlysaid,“Watchthatyoudonotenterintotemptation,”Hewouldappeartohavedonenothingfurtherthanadmonishman’swill;butsinceHeaddedthe words, “and pray,”He showed that Godhelps us not to enter intotemptation.Itistothefreewillofmanthatthewordsareaddressed:“Myson,donotremoveyourselffromthechasteningoftheLord.”Prov3.11Andthe Lord said: “I have prayed for you, Peter, that your faith does notfail.”Luk22.32Sothatamanisassistedbygrace,inorderthathiswillmaynotbeuselesslycommanded.

CHAPTER10.FREEWILLANDGOD’SGRACEARESIMULTANEOUSLY

COMMENDED

WhenGodsays,“Turntome,andIwill turntoyou,”Zec 1.3oneof theseclauses—thatwhich invitesour return toGod—evidentlybelongs toourwill; while the other, which promises His return to us, belongs to Hisgrace. Here, possibly, the Pelagians think they have a justification fortheir opinion which they so prominently advance: that God’s grace isgiven according to ourmerits. In theEast indeed, that is to say, in theprovinceofPalestineinwhichthecityofJerusalemlies,Pelagius,whenexamined inpersonby thebishop,didnotventure toaffirmthis.For ithappenedthatamongtheobjectionswhichwerebroughtupagainsthim,thisinparticularwasobjected:hemaintainedthatthegraceofGodwasgiven according to ourmerits—an opinionwhichwas so different fromcatholicdoctrine,andsohostiletothegraceofChrist,thatunlesshehadanathematized it, as laid to his charge, he himself must have beenanathematized on its account. He pronounced, indeed, the requiredanathema upon the dogma, but how insincerely his later books plainlyshow;forinthemhemaintainsabsolutelynootheropinionthanthatthegraceofGodisgivenaccordingtoourmerits.TheycollectsuchpassagesoutoftheScriptures—liketheonewhichIjustnowquoted,“Turntome,andIwillturntoyou,”—asifitwereowingtothemeritofourturningtoGod,thatHisgraceweregivenus—inwhichHeHimselfeventurnstous.Nowthepersonswhoholdthisopinionfailtoobservethat,unlessourturning to God were itself God’s gift, it would not be said to Him inprayer, “Turn us again,OGod of hosts;”Psa 80.3 and, “You,OGod,willturn and quicken us;”Psa 80.7 and again, “Turn us, O God of oursalvation,”Psa85.4—withotherpassagesofsimilarimport,toonumeroustomentionhere.ForwithrespecttoourcomingtoChrist,whatelsedoesitmeanthanourbeingturnedtoHimbybelieving?AndyetHesays:“Nomancancometome,unlessitwasgiventohimbymyFather.”Joh6.65

CHAPTER11.OTHERPASSAGESOFSCRIPTUREWHICHTHEPELAGIANS

ABUSE

Then, again, there is theScripture contained in the secondbookof theChronicles: “The Lord is with you when you are withHim: and if youshallseekHim,youshallfindHim;butifyouforsakeHim,Hewillalsoforsakeyou.”2Chr15.2Thispassage,nodoubt,clearlymanifeststhechoiceofthewill.ButthosewhomaintainthatGod’sgraceisgivenaccordingtoour merits, receive these testimonies of Scripture in such a way as tobelieve thatourmerit lies in thecircumstanceofour “beingwithGod,”whileHis grace is givenaccording to thismerit, so thatHe toomaybewith us. In likemanner, that ourmerit lies in the fact of “our seekingGod,”andthenHisgraceisgivenaccordingtothismerit,inorderthatwemay findHim.” Again, there is a passage in the first book of the sameChronicleswhichdeclaresthechoiceofthewill:“Andyou,Solomon,myson,knowtheGodofyourfather,andserveHimwithaperfectheartandwithawillingmind,fortheLordsearchesallhearts,andunderstandsallthe imaginationsof the thoughts; if you seekHim,Hewill be foundbyyou; but if you forsake Him, He will cast you off forever.”1Chr 28.9 Butthesepeoplefindsomeroomforhumanmeritintheclause,“IfyouseekHim,” and then grace is thought to be given according to thismerit inwhatissaidintheensuingwords,“Hewillbefoundbyyou.”AndsotheylabourwithalltheirmighttoshowthatGod’sgraceisgivenaccordingtoourmerits—in otherwords, that grace is not grace. For, as the apostlemostexpresslysays,tothosewhoreceiverewardaccordingtomerit,“therecompenseisnotreckonedofgracebutofdebt.”Rom4.4

CHAPTER12.PAULPROVESTHATGRACEISNOTGIVEN

ACCORDINGTOMEN’SMERITS

Nowtherewas,nodoubt,adecidedmeritintheApostlePaul,butitwasanevilonewhilehepersecutedtheChurch;andhesaysofit:“Iamnotfittobecalledanapostle,becauseIpersecutedtheChurchofGod.”1Cor 15.9

Anditwaswhilehehadthisevilmeritthatagoodonewasrenderedtohiminsteadoftheevil;andthereforehewentonatoncetosay,“ButbythegraceofGod,IamwhatIam.”1Cor15.10Then,inordertoexhibitalsohisfreewill,headdedinthenextclause,“AndHisgracewithinmewasnot invain,butIhave labouredmoreabundantly thanallof them.”Heappealstothisfreewillofmaninthecaseofothersalso,aswhenhesaysto them, “We beseech you that you do not receive the grace of God invain.”2Cor 6.1 Now, how could he so enjoin them if they received God’sgrace in suchamanneras to lose theirownwill?Nevertheless, lest thewillitselfshouldbedeemedcapableofdoinganygoodthingwithoutthegrace ofGod, after saying, “His gracewithinmewas not in vain, but Ihavelabouredmoreabundantlythantheyall,”heimmediatelyaddedthequalifyingclause,“YetnotI,butthegraceofGodwhichwaswithme.”1Cor15.10Inotherwords,NotIalone,butthegraceofGodwithme.AndthusitwasneitherthegraceofGodalone,norwasithehimselfalone,butitwas the grace Of Godwith him. Despite his call from heaven, and hisconversionby thatgreatandmosteffectualcall,God’sgracewasalone;thisisbecausehismerits,thoughgreat,wereyetevil.Then,toquoteonepassagemore,hesaystoTimothy:“Butbeaco-labourerwiththegospel,according to thepowerofGodwho savesus and callsuswithHisholycalling—not according to our works but according to His own purposeandgrace,whichwasgiventousinChristJesus.”2Tim1.8-9Thenelsewherehe enumerates hismerits, and he gives us this description of their evilcharacter: “For we ourselves also were formerly foolish, unbelieving,deceived,servingvarious lustsandpleasures, living inmaliceandenvy,hateful, and hating one another.”Tit 3.3 To be sure, nothing butpunishmentwasduetosuchacourseofevildesert!God,however,whoreturns good for evil byHis grace,which is not given according to ourmerits,enabledtheapostletoconcludehisstatementandsay:“ButwhenthekindnessandloveofourSaviourGodshoneuponus—notofworksof

righteousnesswhichwehavedone,butaccordingtoHismercyHesavedus,bythelayerofregenerationandrenewaloftheHolyGhost,whomHeshed upon us abundantly through Jesus Christ our Saviour; that beingjustifiedbyHisgrace,weshouldbemadeheirsaccordingtothehopeofeternallife.”Tit3.4-7

CHAPTER13.THEGRACEOFGODISNOTGIVENACCORDINGTOMERIT,

BUTITSELFMAKESALLGOODDESERT

From these and similar passages of Scripture,we gather the proof thatGod’sgraceisnotgivenaccordingtoourmerits.Thetruthis,weseethatitisgivennotonlywheretherearenogoodmerits,butevenwheretherearemanyprecedingevilmerits:andweseeitgivensodaily.Butitisplainthatwhenithasbeengiven,alsoourgoodmeritsbegintobe—yetonlybymeansofgrace; for if thatwereonlytowithdrawitself,manfalls—notraisedup,butprecipitatedbyfreewill.Thisiswhy,evenwhenhebeginstopossessgoodmerits,nomanoughttoattributethemtohimself,buttoGodwhoisthusaddressedbythePsalmist:“Bemyhelper,donotforsakeme.”Psa38.21-22Bysaying,“Donotforsakeme,”heshowsthatifheweretobe forsaken,he isunableofhimself todoanygood thing.Thereforehealsosays:“Isaidinmyabundance,Ishallneverbemoved,”Psa30.6forhethoughtthathehadsuchanabundanceofgoodtocallhisown, thathewould not bemoved. But in order that hemight be taughtwhose thatwas, of which he had begun to boast as if it were his own, he wasadmonished by the gradual desertion of God’s grace; and he says: “OLord, inYourgoodpleasureYouaddedstrengthtomybeauty.Youdid,however, turnawayYour face,andthenIwas troubledanddistressed.”Thus,itisnecessaryforamanthatheshouldnotonlybejustifiedbythegraceofGodwhenunrighteous—that is,bechanged fromunholiness torighteousness—whenheisrequitedwithgoodforhisevil;butthat,evenafterhehasbecomejustifiedbyfaith,graceshouldaccompanyhimonhisway,andheshouldleanuponit,lesthefall.OnthisaccountitiswrittenconcerningtheChurchherselfinthebookofCanticles:“Whoisthisthatcomes up in white raiment, leaning upon her kinsman?”Song 8.5 Madewhite isshewhobyherselfalonecouldnotbewhite.AndbywhomhasshebeenmadewhiteexceptbyHimwhosaysby theprophet, “Thoughyoursinsbeaspurple,Iwillmakethemwhiteassnow”?Isa1.18Atthetimethenthatshewasmadewhite,shedeservednothinggood;butnowthatsheismadewhite,shewalkswell;—butitisonlybyhercontinuingtoeverleanuponHimbywhomshewasmadewhite.ThereforeJesusHimself,onwhomsheleansthatwasmadewhite,saidtoHisdisciples,“Withoutmeyoucandonothing.”Joh15.5

CHAPTER14.PAULFIRSTRECEIVEDGRACETHATHEMIGHTWINTHE

CROWN

Letus returnnow to theApostlePaulwho,aswehave found,obtainedGod’s grace, who recompenses good for evil, who is without any goodmeritsofhisown,but ratherwithmanyevilmerits.Letusseewhathesayswhenhis finalsufferingswereapproaching.WritingtoTimothy:“Iamnowready tobeoffered,andthe timeofmydeparture isathand. Ihave fought a good fight; I have finished my course; I have kept thefaith.”2Tim4.6-7Heenumeratesthese,ofcourse,astheyarenowhisgoodmerits;sothatjustasheobtainedgraceafterhisevilmerits,sonow,afterhis good merits, he might receive the crown. Observe therefore whatfollows: “From now on there is laid up for me,” he says, “a crown ofrighteousness,whichtheLord,therighteousJudge,shallgivemeatthatday.”2Tim4.8Now,towhomshouldtherighteousJudgeawardthecrown,except to him on whom themerciful Father had bestowed grace? Andhow could the crown be one “of righteousness,” unless grace hadpreceded it, which “justifies the ungodly”?Rom 4.5 Moreover, how couldthesethingsnowbeawardedasofdebt,unlesstheotherhadbeforebeengivenasafreegift?

CHAPTER15.THEPELAGIANSPROFESSTHATTHEONLYGRACEWHICHISNOTGIVENACCORDINGTOOURMERITS,

ISTHATOFTHEFORGIVENESSOFSINS

ThePelagianssaythattheonlygracewhichisnotgivenaccordingtoourmerits, is that grace by which man’s sins are forgiven; but that gracewhichisgivenintheend,thatis,eternallife,isrenderedaccordingtoourprecedingmerits.Thesemustnotbeallowedtogowithoutananswer.If,indeed,theysounderstandourmeritsastoacknowledgethemtoalsobethegiftsofGod, then theiropinionwouldnotdeserve reprobation.Butinasmuchas theysopreachhumanmeritsas todeclare thatamanhasthemofhimself,thenmostrightlytheapostlereplies:“Whomakesyoutodiffer from another? And what do you have, that you did not receive?Now, if you received it, why do you glory as if you had not receivedit?”1Cor4.7Toamanwhoholdssuchviews,itisperfecttruthtosaythatitisHisowngiftsthatGodcrowns,andnotyourmerits—at least, ifyourmeritsareofyourself,andnotofHim.If,indeed,theyaresuch,theyare

evil,7andGoddoesnotcrownthem;but if theyaregood, thentheyare

God’s gifts, because, as the Apostle James says, “Every good gift andevery perfect gift is from above, and comes down from the Father oflights.”Jas 1.17 In accordance with this, John [the Baptist], the Lord’sforerunner, alsodeclares: “Amancan receivenothingunless it is givenhimfromheaven”Joh3.27—fromheavenofcourse,becausetheHolyGhostalsocamefromthere,whenJesusascendedonhigh,ledcaptivitycaptive,and gave gifts tomen.Eph 4.8 If, then, your goodmerits areGod’s gifts,Goddoesnotcrownyourmeritsasyourmerits,butasHisowngifts.

CHAPTER16.PAULFOUGHT,BUTGODGAVETHEVICTORY:

HERAN,BUTGODSHOWEDMERCY

Letus,therefore,considerthoseverymeritsoftheApostlePaulwhichhesaid the Righteous Judge would recompense with the crown ofrighteousness;andletusseewhetherthesemeritsofhiswerereallyhisown—Imean,whethertheywereobtainedbyhimofhimself,orwerethegiftsofGod.“Ihavefought,”sayshe,“thegoodfight;Ihavefinishedmycourse; Ihavekept the faith.”2Tim4.7Now, in the firstplace, thesegoodworks were nothing, unless they had been preceded by good thoughts.Observe therefore what he says concerning these very thoughts. HiswordswhenwritingtotheCorinthiansare:“Notthatwearesufficientofourselves to think anything as of ourselves; but our sufficiency is ofGod.”2Cor 3.5 Then let us look at each severalmerit. “I have fought thegoodfight.”Well,now,Iwanttoknowbywhatpowerhefought.Wasitby a powerwhichhe possessed of himself, or by strength given to himfrom above? It is impossible to suppose that so great a teacher as theapostlewasignorantofthelawofGod,whichproclaimsthefollowinginDeuteronomy:“Donotsayinyourheart,Myownstrengthandenergyofhand hasworked forme this great power; but you shall remember theLord your God, how it is He that gives you strength to acquire suchpower.”Deu8.17Andwhatdoes“thegoodfight”avail,unlessitisfollowedbyvictory?Andwhogives thevictorybutHeofwhom theapostle sayshimself, “Thanksbe toGod,who givesus the victory throughourLordJesus Christ”?1Cor 15.57 Then in another passage, having quoted thesewords from thePsalm: “Because forYour sakewearekilledall thedaylong; we are accounted as sheep for slaughter,”Psa 44.22 he went on todeclare: “No, in all these thingswe aremore than conquerors, throughHimthatlovedus.”Rom8.37Therefore,thevictoryisnotaccomplishedbyourselves,butbyHimwhohaslovedus.Inthesecondclausehesays,“Ihavefinishedmycourse.”2Tim4.7Now,whoisitthatsaysthis,buttheonewhodeclaresinanotherpassage,“Sothenitisnotofhimthatwills,norofhimthatruns,butofGodthatshowsmercy.”Rom9.16Andthissentencecanbynomeansbetransposed,sothatitcouldbesaid:ItisnotofGod,who showsmercy, but of themanwhowills and runs. If anyperson isbold enough to express the matter this way, he most plainly shows

himselftobeatissuewiththeapostle.

CHAPTER17.THEFAITHTHATHEKEPTWASTHEFREEGIFTOFGOD

Hislastclauserunsthus:“Ihavekeptthefaith.”2Tim4.7Buthewhosaysthis is the sameonewhodeclares in anotherpassage, “IhaveobtainedmercythatImightbefaithful.”1Cor7.25Hedoesnotsay,“Iobtainedmercybecause I was faithful,” but “in order that I might be faithful,” thusshowing that even faith itself cannot be hadwithout God’smercy, andthatitisthegiftofGod.Thisheveryexpresslyteachesuswhenhesays,“Forbygraceareyousavedthroughfaith,andthatnotofyourselves;itisthe gift of God.”Eph 2.8 They might possibly say, “We received gracebecausewebelieved;”as if theywouldattribute the faith to themselves,andthegracetoGod.Therefore,theapostlehavingsaid,“Youaresavedthrough faith,” added, “and that not of yourselves, but it is the gift ofGod.”Andagain,lesttheysaytheydeservedsogreatagiftbytheirworks,heimmediatelyadded,“notofworks,lestanymanshouldboast.”Eph2.9Itisnotthathedeniedgoodworks,oremptiedthemoftheirvalue,whenhesaysthat“Godrenderstoeverymanaccordingtohisworks;”Rom2.6butitisbecauseworksproceedfromfaith,andnotfaithfromworks.Thereforeit is from Him that we have works of righteousness, from whom alsocomes faith itself, concerningwhich it iswritten, “The just shall livebyfaith.”Hab2.4

CHAPTER18.FAITHWITHOUTGOODWORKSISNOTSUFFICIENTFOR

SALVATION

However, unintelligent persons with regard to the apostle’s statement:“We conclude that aman is justified by faithwithout theworks of thelaw,”Rom3.28havethoughthimtomeanthatfaithsufficesforaman,evenifheleadsabadlife,andhasnogoodworks.Itisimpossiblethatsuchacharacter should be deemed “a vessel of election” by the apostle who,afterdeclaringthat“inChristJesusneithercircumcisionavailsanything,noruncircumcision,”addsatonce,“butfaithwhichworksbylove.”Gal5.6

It is such faith which severs God’s faithful from unclean demons—foreven these demons “believe and tremble,”Jas 2.19 as the Apostle Jamessays;but theydonot “dowell.”Jas2.8Therefore theydonotpossess thefaithbywhichthejustmanlives—thefaithwhichworksbyloveinsuchawaythatGodrecompensesitwitheternallife,accordingtoitsworks.Butinasmuch as we have even our good works from God, from whomlikewisecomeourfaithandourlove,thereforetheselfsamegreatteacheroftheGentileshasdesignated“eternallife”itselfasGod’sgracious“gift.”

CHAPTER19.HOWISETERNALLIFEBOTHAREWARDFORSERVICE,

ANDAFREEGIFTOFGRACE?

Andhence there arises no small questionwhichmust be solved by theLord’sgift.Eternallifeisrenderedforgoodworks,astheScripturemostopenly declares: “Then He shall reward every man according to hisworks:”Mat16.27Ifso,thenhowcaneternallifebeamatterofgrace,seeingthat grace is not rendered for works, but is given gratuitously, as theapostlehimselftellsus:“Tohimthatworks,therewardisnotreckonedofgrace,butofdebt;”Rom4.4andagain:“Thereisaremnantsavedaccordingtotheelectionofgrace,”withthesewordsimmediatelysubjoined:“Andifof grace, then is it no more of works; otherwise grace is no moregrace.”Rom11.5-6Howtheniseternallifebygrace,whenitisreceivedfromworks?Doestheapostleperhapsnotsaythateternallifeisagrace?No,hehassocalled it,withaclearnesswhichnonecanpossiblydispute. Itrequiresnoacute intellectbutonlyanattentive reader todiscover this.Foraftersaying,“Thewagesofsinisdeath,”heatonceadded,“butthegrace [or gift] ofGod is eternal life throughJesusChrist ourLord.”Rom6.23

CHAPTER20.THEQUESTIONANSWERED:JUSTIFICATIONISGRACESIMPLYANDENTIRELY;ETERNALLIFEISREWARD,AND

GRACE

Thisquestion thenseems tome tobebynomeanscapableof solution,unless we understand that even those good works of ours, which arerecompensed with eternal life, belong to the grace of God, because ofwhatissaidbytheLordJesus:“Withoutmeyoucandonothing.”Joh15.5

Andtheapostlehimselfsaid,“Bygraceareyousavedthroughfaith;andthat not of yourselves, it is the gift ofGod: not ofworks, lest anymanshouldboast.”Eph2.8-9He sawof course, thepossibility thatmenwouldthinkfromthisstatementthatgoodworksarenotnecessarytothosewhobelieve, but that faith alone suffices for them; and again, he saw thepossibilityofmen’sboastingoftheirgoodworks,asiftheywerecapableofperformingthemofthemselves.Therefore,tomeettheseopinionsonbothsides,heimmediatelyadded,“ForweareHisworkmanship,createdinChristJesusuntogoodworks,whichGodhasbeforeordainedthatwe

shouldwalkinthem.”Eph2.10What is thepurport8ofhissaying,“Notof

works,lestanymanshouldboast,”whilecommendingthegraceofGod?And thenwhydoeshe afterwards,whengiving a reason forusing suchwords say, “Forwe areHisworkmanship, created in Christ Jesus untogoodworks”?Why, therefore, does it run, “Not ofworks, lest anymanshouldboast”?

Now,hearandunderstand:“Notofworks”isspokenoftheworkswhichyousupposehavetheirorigininyourselfalone;butyouneedtothinkofworks forwhichGodhasmouldedyou(that is,has formedandcreatedyou).Forof thesehesays, “WeareHisworkmanship, created inChristJesus unto good works.” Now he does not speak here of that creationwhichmadeushumanbeings;buthespeaksofthatinreferencetowhatonesaidwhowasalreadyinfullmanhood,“Createinmeacleanheart,OGod.”Psa 51.10 Concerning this, the apostle also says, “Therefore, if anymanisinChrist,heisanewcreature:oldthingsarepassedaway;behold,allthingshavebecomenew,”and“allthingsareofGod.”2Cor5.17-18Weareframedtherefore(thatis,formedandcreated),“inthegoodworkswhich”wehavenotpreparedourselves,butwhich“Godhasbeforeordainedthatwe should walk in them.” It follows then, dearly beloved, beyond all

doubt,thatasyourgoodlifeisnothingelsethanGod’sgrace,soalsotheeternallife—whichistherecompenseofagoodlife—isthegraceofGod;moreover [eternal life] is given gratuitously, even as that [good life] isgivengratuitously,forwhich[eternallife]isgiven.Butthatforwhichitisgiven, is solely and simply: grace. This therefore is also that which isgiven to it, because it is its reward—grace is for grace, as if it wereremunerationforrighteousness—inorderthatitmaybetrue,because itistrue,thatGod“shallrewardeverymanaccordingtohisworks.”

CHAPTER21.ETERNALLIFEIS“GRACEFORGRACE”

PerhapsyouaskwhetherweeverreadintheSacredScripturesof“gracefor grace.” Well you possess the Gospel according to John, which isperfectlyclearinitsverygreatlight.HereJohntheBaptistsaysofChrist:“OfHisfulnesswehaveallreceived,evengraceforgrace.”Joh1.16Sothatout ofHis fulnesswehave received, according to ourhumblemeasure,our particles of ability as it were, for leading good lives—“according asGodhasdealttoeverymanhismeasureoffaith;”Rom12.3because“everyman has his proper gift fromGod; one after thismanner, and anotherafterthat.”1Cor7.7Andthisisgrace.But,overandabovethis,weshallalsoreceive “grace for grace” when we have eternal life awarded to us, ofwhich the apostle said: “The grace of God is eternal life through JesusChristourLord”Rom6.23—havingjustsaidthat“thewagesofsinisdeath.”Hedeservedlycalledit“wages,”becauseeverlastingdeathisawardedasitsproperduefordiabolicalservice.Now,whenitwasinhispowertosay,andtorightlysay:“Butthewagesofrighteousnessiseternallife,”heyetpreferredtosay:“ThegraceofGodiseternallife.”Hedidsoinorderthatwemay understand from this thatGod does not, for anymerits of ourown, but from His own divine compassion, prolong our existence toeverlasting life—evenas thePsalmistsays tohissoul,“Whocrownsyouwithmercyandcompassion.”Psa 103.4Wellnow, isnot a crowngivenasthe reward forgooddeeds?However, it isonlybecauseHeworksgoodworksingoodmen—ofwhomitissaid,“ItisGodwhoworksinyoubothtowillandtodoHisgoodpleasure,”Phil2.13—thatthePsalmhasitasjustnow quoted: “He crowns you with mercy and compassion,” since it isthroughHismercythatweperformthegooddeedsforwhichthecrownisawarded.However, it is not to be supposed for amoment, because hesaid, “It isGodwhoworks in you both towill and to do his own goodpleasure,” that free will is taken away. If this indeed had been hismeaning, he would not have said just before, “Work out your ownsalvation with fear and trembling.”Phil 2.12 For when the command isgiven“towork,”theirfreewillisaddressed;andwhenitisadded,“withfearandtrembling,”theyarewarnedagainstboastingoftheirgooddeedsasiftheyweretheirown,byattributingtothemselvestheperformanceofanythinggood.Itisprettymuchasiftheapostlehadthisquestionputto

him:“Whydidyouusethephrase,‘withfearandtrembling’?”Anditisasifheansweredtheinquiryofhisexaminersbytellingthem,“ForitisGodwho works in you.” Because if you fear and tremble, then you do notboastofyourgoodworksas if theywereyourown, since it isGodwhoworkswithinyou.

CHAPTER22.WHOISTHETRANSGRESSOROFTHELAW?

THEOLDNESSOFITSLETTER;THENEWNESSOFITSSPIRIT

Therefore, brethren, by freewill you should not do evil, but good; thisindeedisthelessontaughttousinthelawofGodintheHolyScriptures—both Old and New. Let us, however, read, and by the Lord’s helpunderstand,what theapostle tellsus:“Becauseby thedeedsof the law,nofleshshallbejustifiedinHissight;forbythelawistheknowledgeofsin.”Rom3.2oObserve,he says “theknowledge,”not “thedestruction,”ofsin. Butwhen aman knows sin, and grace does not help him to avoidwhat he knows, undoubtedly the law works wrath. And the apostleexplicitly says this in another passage. His words are: “The law workswrath.”Rom 4.15 The reason for this statement lies in the fact thatGod’swrathisgreaterinthecaseofthetransgressorwhobythelawknowssin,andyetcommitsit;suchamanisthusatransgressorofthelaw,evenastheapostlesaysinanothersentence,“Forwherethereisnolaw,thereisnotransgression.”Rom4.15 It is in accordancewith this principle that heelsewheresays, “Thatwemayserve innewnessofspirit,andnot in theoldness of the letter;”Rom 7.6 wishing the law to be understood here by“theoldnessoftheletter;”andwhatelseistobeunderstoodby“newnessofspirit,”thangrace?

Then,so itmightnotbethought thathehadbroughtanyaccusationorsuggested any blame against the law, he immediately takes himself totask with this inquiry: “What shall we say then? Is the law sin? Godforbid!”Hethenaddsthestatement:“No,Iwouldnothaveknownsinbutby the law;”Rom 7.6-7 which has the same import as the passage quotedabove: “By the law is theknowledgeof sin.”Rom3.20Then: “For Iwouldnot have known lust,” he says, “except the lawhad said, ‘You shall notcovet.’Exo20.17Butsin,takingoccasionbythecommandment,workedinmeallmannerofconcupiscence.Forwithoutthelaw,sinwasdead.ForIwas alivewithout the lawonce;butwhen the commandment came, sinrevived,andIdied.Andthecommandment,whichwasordainedforlife,Ifound tobeuntodeath.For sin, takingoccasionby the commandment,deceived me, and by it slew me. Therefore the law is holy; and thecommandment is holy, just, and good. Was, then, that which is good

madedeathtome?Godforbid!Butsin,thatitmightappearsin,workeddeath inmeby thatwhich isgood—inorder that thesinner,or thesin,mightby the commandmentbecomebeyondmeasure.”Rom7.7-13 And totheGalatianshewrites:“Knowingthatamanisnotjustifiedbytheworksofthelaw,exceptthroughfaithinJesusChrist,evenwehavebelievedinJesusChrist,sothatwemightbejustifiedbythefaithofChrist,andnotby theworks of the law; for by theworks of the law, no flesh shall bejustified.”Gal2.16

CHAPTER23.THEPELAGIANSMAINTAINTHATTHELAWISTHEGRACE

OFGODWHICHHELPSUSNOTTOSIN

Why, therefore, do those very vain and perverse Pelagians say that thelawisthegraceofGodbywhichwearehelpednottosin?Dotheynot,bymakingsuchanallegation,unhappilyandbeyondalldoubtcontradictthegreat apostle? He indeed says that, by the law, sin received strengthagainstman; and thatman, by the commandment—although it is holy,and just, and good—nevertheless dies; and that death works in himthroughthatwhichisgood;thereisnodeliverancefromthisdeathunlesstheSpiritquickenshim,whomtheletterhadkilled.Ashesaysinanotherpassage, “The letter kills, but theSpirit gives life.”2Cor3.6 And yet theseobstinate persons, blind to God’s light and deaf toHis voice,maintainthattheletterwhichkillsgiveslife,andthustheydisputethequickeningSpirit.“Therefore,brethren”(thatImaywarnyouwithbettereffectinthewordsoftheapostlehimself),“wearedebtorsnottotheflesh,toliveaftertheflesh; for ifyou liveafter the fleshyoushalldie;but ifyou, throughtheSpirit,mortifythedeedsofthebody,youshalllive.”Rom8.12-13 Ihavesaid this to deter your free will from evil, and to exhort it to good byapostolicwords.Yetyoumustnotthereforegloryinman—thatistosay,in yourselves—rather than in the Lord, when you do not live after theflesh,but throughtheSpiritmortify thedeedsof the flesh.For inorderthat those towhomtheapostleaddressed this languagemightnotexaltthemselves—thinkingthattheywereabletodosuchgoodworksasthesebytheirownspirit,andnotbytheSpiritofGod—aftersayingtothem,“IfyouthroughtheSpiritdomortifythedeedsoftheflesh,youshalllive,”heatonceadded,“ForasmanyasareledbytheSpiritofGod,theyarethesonsofGod.”Rom8.14Therefore,whenyoumortifythedeedsofthefleshby the Spirit—that you may have life—glorify Him, praise Him, givethanks toHimbywhoseSpirit youare so led as tobe able todo thosethingswhichshowyoutobethechildrenofGod;“forasmanyasareledbytheSpiritofGod,theyarethesonsofGod.”

CHAPTER24.THOSEWHOWISHTOESTABLISHTHEIROWN

RIGHTEOUSNESS:“GOD’SRIGHTEOUSNESS”ISWHATMANHASFROMGOD

Asmany, therefore,asare ledby theirownspirit, trusting in theirownvirtue,withtheadditionmerelyofthelaw’sassistance,withoutthehelpof grace, are not the sons of God. They are those of whom the sameapostlespeaksas“beingignorantofGod’srighteousness,andwishingtoestablishtheirownrighteousness,whohavenotsubmittedthemselvestotherighteousnessofGod.”Rom10.3He said thisof theJewswho in theirself-assumption rejected grace, and therefore did not believe in Christ.Indeed,theywishtoestablishtheirownrighteousness,hesays;andthisrighteousnessisofthelaw—notthatthelawwasestablishedbythem,butthat they had constituted their righteousness in the law which is fromGod.[Theydidthis]whentheysupposedthemselvesabletofulfilthatlawbytheirownstrength, ignorantofGod’srighteousness—not indeedthatlaw by which God is Himself righteous, but that which man has fromGod. And so that you may know that he designated as theirs therighteousnesswhichisofthelaw,andasGod’sthatwhichmanreceivesfromGod,hearwhathesaysinanotherpassage,whenspeakingofChrist:“ForwhosesakeIcountedallthingsnotonlyasloss,butIdeemedthemtobedung,thatImightwinChrist,andbefoundinHim—nothavingmyown righteousness, which is of the law, but that which is through thefaithofChrist,whichisofGod.”Phil3.8-9

Nowwhatdoeshemeanby“nothavingmyownrighteousness,whichisofthelaw,”whenthelawisreallynothisatall,butGod’s?Itisbutthis:hecalledithisownrighteousness,althoughitwasofthelaw,becausehethoughthecould fulfil the lawbyhisownwill,without theaidofgracewhichisthroughfaithinChrist.Thisiswhy,aftersaying,“nothavingmyownrighteousness,whichisofthelaw,”heimmediatelysubjoined,“butthatwhich is throughthe faithofChrist,which isofGod.”This iswhattheywere ignorantof, thoseofwhomhesays, “Being ignorantofGod’srighteousness,”—thatis,theywereignorantoftherighteousnesswhichisofGod,foritisnotgivenbytheletter,whichkills,butbythelife-givingSpirit. “And wishing to establish their own righteousness,” which heexpressly described as the righteousness of the lawwhen he said, “Not

havingmyownrighteousness,whichisofthelaw,”theywerenotsubjectto the righteousness of God. In other words, they did not submitthemselvestothegraceofGod.Fortheywereunderthe law,notundergrace,and therefore sinhaddominionover them, fromwhichaman isnot freedby the law, butbygrace.On this account he says elsewhere,“Forsinshallnothavedominionoveryou,becauseyouarenotunderthelaw,butundergrace;”Rom6.14—notthatthelawisevil—butbecausetheyareunderitspower,itmakesthemguilty,byimposingcommandments,

notbyaiding.9Itisbygracethatanyoneisadoerofthelaw;andwithout

this grace, hewho is placed under the lawwill only be a hearer of thelaw.Jas 1.23-25 To such persons he addresses these words: “Youwho arejustifiedbythelawhavefallenfromgrace.”Gal5.4

CHAPTER25.THELAWISNOTTHATGRACEBYWHICHWEARE

CHRISTIANS,NORISOURNATUREITSELF

Nowwhocanbesoinsensibletothewordsoftheapostle,sofoolish—no,so insanely ignorant of the purport of his statement—as to venture toaffirm that the law is grace,whenhewho knew verywellwhat hewassaying, emphatically declares, “You who are justified by the law havefallenfromgrace”?Gal5.4Well,ifthelawisnotgrace—seeingthatinorderthatthelawitselfmaybekept,itisnotthelaw,butonlygracewhichcangive help—will not our nature at any rate be grace? For this too thePelagians have been bold enough to aver: that grace is the nature inwhichwewerecreatedsoastopossessarationalmindbywhichweareenabled tounderstand—formedasweare in the imageofGod, soas tohave“dominionoverthefishofthesea,andoverthefowloftheair,andovereverylivingthingthatcreepsupontheearth.”Gen1.28This,however,isnot thegracewhich theapostle commends tous through the faithofJesusChrist.Foritiscertainthatwepossessthisnatureincommonwithungodlymen and unbelievers;whereas the gracewhich comes throughthe faith of Jesus Christ belongs only to those to whom faith itselfpertains. “For allmen do not have faith.”2Thes 3.2 Now the apostle sayswithperfecttruthtothosewhobywishingtobejustifiedbythelawhavefallenfromgrace,“Ifrighteousnesscomesbythelaw,thenChristisdeadinvain.”Gal2.21 So likewise, to thosewho think that the gracewhich hecommends,andwhichfaithinChristreceives,isnature,hemightusethesamelanguage,withthesamedegreeofapplicabletruth:ifrighteousnesscomes from nature, then Christ is dead in vain. But the law was inexistenceup to that time,and itdidnot justify;andnatureexisted too,butitdidnotjustify.ItwasnottheninvainthatChristdied,inorderthatthe lawmight be fulfilled throughHimwho said, “I have not come todestroythelaw,buttofulfilit;”Mat5.17andinorderthatournature,whichwas lost through Adam,might be recovered throughHimwho said he“has come to seek and to save that which was lost;”Luk 19.10 in whosecomingtheoldfatherswholovedGodlikewisebelieved.

CHAPTER26.PELAGIANSCONTENDTHATTHEGRACEWHICHIS

NEITHERTHELAWNOROURNATURE,AVAILSONLYTOREMITPASTSINS,

NOTTOAVOIDFUTUREONES.

TheyalsomaintainthatGod’sgrace,whichisgiventhroughthefaithofJesusChrist,andwhichisneitherthelawnornature,availsonlyfortheremissionofsinsthathavebeencommitted,andnotfortheshunningoffuturesins,orthesubjugationofthosewhicharenowassailingus.Nowifall thiswere true, surelyafteroffering thepetitionof theLord’sPrayer,“Forgiveusourdebts,asweforgiveourdebtors,”wecouldhardlygoonand say, “And lead us not into temptation.”Mat 6.12-13 We present theformerpetitionsothatoursinsmaybeforgiven;wepresentthelattersothattheymaybeavoidedorsubdued—thisisafavourwhichwewouldbyno means beg of our Father who is in heaven, if we were able toaccomplishitbythevirtueofourhumanwill.NowIstronglyadviseandearnestlyrequireyourLovetoattentivelyreadthebookwhichtheblessedCyprianwrote,OntheLord’sPrayer.AsfarastheLordshallassistyou,understanditandcommitittomemory.Inthisworkyouwillseehowhesoappealstothefreewillofthosewhomheedifies inhistreatise,astoshowthemthatwhatevertheyneedtofulfilinthelaw,theymustaskforintheprayer.ButthisofcoursewouldbeutterlyemptyifthehumanwillweresufficienttoperformitwithoutthehelpofGod.

CHAPTER27.GRACEEFFECTSTHEFULFILMENTOFTHELAW,THEDELIVERANCEOFNATURE,ANDTHESUPPRESSIONOF

SIN’SDOMINION

It has, however, been demonstrated that instead of really maintainingfreewill,theyhaveonlyinflatedatheoryofitwhich,havingnostability,hasfallentotheground.NeithertheknowledgeofGod’slaw,nornature,northemereremissionofsins,isthatgracewhichisgiventousthroughour Lord JesusChrist; but it is this very gracewhich accomplishes thefulfilmentofthelaw,andtheliberationofnature,andtheremovalofthedominionofsin.Beingthereforeconvictedonthesepoints,theyresorttoanotherexpedient,andendeavourtoshowinsomewayorotherthatthegraceofGodisgiventousaccordingtoourmerits.Fortheysay:“Grantedthatitisnotgiventousaccordingtothemeritsofgoodworks,inasmuchas it is through[grace] thatwedoanygoodthing;still, it isgiventousaccordingtothemeritsofagoodwill;for,”theysay,“thegoodwillofhimwhopraysprecedeshisprayer,evenasthewillof thebelieverprecededhis faith;sothataccordingtothesemerits, thegraceofGodwhohears,follows.”

CHAPTER28.FAITHISTHEGIFTOFGOD

I have already discussed the point concerning faith, that is, concerningthewill of himwho believes, even so far as to show that it pertains tograce—sothattheapostledidnottellus,“IhaveobtainedmercybecauseI was faithful;” but he said, “I have obtained mercy in order to befaithful.”1Cor 7.25And therearemanyotherpassagesof similar import—amongthem,thatinwhichhebidsusto“thinksoberly,accordingasGodhasdealtouttoeverymantheproportionoffaith;”Rom12.3andthatwhichIhavealreadyquoted:“Bygraceareyousavedthroughfaith;andthatnotofyourselves;itisthegiftofGod;”Eph2.8andagainanotherinthesameEpistletotheEphesians:“Peacebetothebrethren,andlovewithfaith,fromGodtheFather,andtheLordJesusChrist;”Eph6.23andtothesameeffect,thatpassageinwhichhesays,“Fortoyouit isgivenonbehalfofChristnotonlytobelieveonHim,butalsotosufferforHissake.”Phil1.29

BothalikearethereforeduetothegraceofGod—thefaithofthosewhobelieve,andthepatienceofthosewhosuffer—becausetheapostlespokeofbothasgiven.Thenagainthereisthepassage,especiallynoticeable,inwhichhesays,“Wehavingthesamespiritoffaith,”2Cor4.13forhisphraseisnot“theknowledgeoffaith,”but“thespiritoffaith;”andheexpressedhimself this way in order that we might understand how that faith isgiven to us, evenwhen it is not sought, so that other blessingsmay begrantedtoitatitsrequest.For“how,”hesays,“shalltheycalluponHiminwhomtheyhavenotbelieved?”Rom10.14Thespiritofgrace, therefore,causesustohavefaith,inorderthatthroughfaithwemay,uponprayingforit,obtaintheabilitytodowhatwearecommanded.Onthisaccount,theapostlehimselfconstantlyputsfaithbeforethelaw,sincewearenotabletodowhatthelawcommandsunlessweobtainthestrengthtodoitbytheprayeroffaith.

CHAPTER29.GODISABLETOCONVERTOPPOSINGWILLS,ANDTOTAKE

AWAYFROMTHEHEARTITSHARDNESS

Nowiffaithissimplyoffreewill,anditisnotgivenbyGod,thenwhydoweprayforthosewhowillnotbelieve,thattheymaybelieve?Itwouldbeabsolutelyuselesstodothisunlesswebelieve,withperfectpropriety,thatAlmightyGod isable to turn tobelief, thosewills thatareperverseandopposedto faith.Man’s freewill isaddressedwhen it issaid, “Today, ifyouwill hearHis voice, do not harden your hearts.”Heb 3.15 But if Godwere not able to remove from the human heart even its obstinacy andhardness, thenHewouldnotsaythroughtheprophet,“Iwill take fromthemtheirheartofstone,andwillgivethemaheartofflesh.”Eze11.19Thatall thiswasforetold inreferencetotheNewTestament isshownclearlyenoughby the apostlewhenhe says, “You are our epistle ...writtennotwithink,butwiththeSpiritofthelivingGod;notintabletsofstone,butinfleshlytabletsof theheart.”2Cor3.2-3Wemustnot,ofcourse,supposethatsuchaphraseasthisisusedasifthosewhooughttolivespirituallymight live in a fleshlyway.But inasmuch as a stonehas no feeling—towhich man’s hard heart is compared—what was there left Him tocompareman’sintelligentheartto,buttheflesh,whichpossessesfeeling?ForthisiswhatissaidbytheprophetEzekiel:“Iwillgivethemanotherheart, and Iwill put a new spirit within you; and Iwill take the stonyheartoutoftheirflesh,andIwillgivethemaheartofflesh;thattheymaywalkinmystatutes,andkeepmyordinances,anddothem:andtheyshallbemypeople,andIwillbetheirGod,saystheLord.”Eze11.19-20Nowcanwepossibly (without extreme absurdity)maintain that there previouslyexisted in anyman the goodmerit of a goodwill, to entitle him to theremoval of his stony heart, when all the while this very heart of stonesignifiesnothingelse thanawillof thehardestkind,andsuchthat it isabsolutelyinflexibleagainstGod?Forwhereagoodwillprecedes,thereisofcourse,nolongeraheartofstone.

CHAPTER30.THEGRACEBYWHICHTHESTONYHEARTISREMOVEDISNOTPRECEDEDBYGOODDESERTS,BUTBYEVILONES

In another passage also, by the same prophet [Ezekiel], God, in theclearestlanguage,showsusthatitisnotowingtoanygoodmeritsonthepartofmen,butforHisownname’ssake,thatHedoesthesethings.ThisisHis language: “This I do, O house of Israel, but formy holy name’ssake,whichyouhaveprofanedamongtheheathen,whereyouwent.AndIwill sanctifymygreatname,whichwasprofanedamong theheathen,which you have profaned in the midst of them; and the heathen shallknowthatIamtheLord,saystheLordGod,whenIshallbesanctifiedinyoubefore theireyes.For Iwill takeyou fromamong theheathen,andgather you out of all countries, andwill bring you into your own land.ThenwillIsprinkleyouwithcleanwater,andyoushallbeclean:fromallyour own filthiness, and I will cleanse you from all your idols. A newheartalsoIwillgiveyou,andanewspiritIwillputwithinyou;andthestonyheart shall be taken awayout of your flesh, and Iwill give you aheartofflesh.AndIwillputmySpiritwithinyou,andwillcauseyoutowalkinmystatutes,andyoushallkeepmyjudgments,anddothem.”Eze36.22-27Nowwhoissoblindasnottosee,andwhoissostone-likeasnottofeel,thatthisgraceisnotgivenaccordingtothemeritsofagoodwill,when theLorddeclares and testifies “It is I,Ohouse of Israel,whodothis,butformyholyname’ssake”?NowwhydidHesay“ItisIthatdoit,butformyholyname’ssake,”ifitwerenotthattheyshouldnotthinkthatitwasowingtotheirowngoodmeritsthatthesethingswerehappening,asthePelagiansdonothesitatetosayunblushingly?Buttherewerenotonlynogoodmeritsoftheirs,buttheLordshowsthatevilonesactuallypreceded; for He says, “But for my holy name’s sake, which you haveprofaned among theheathen.”Who can fail to observehowdreadful istheevilofprofaningtheLord’sownholyname?Andyet,forthesakeofthisverynameofmine,Hesays,whichyouhaveprofaned,I,evenI,willmake you good, but not for your own sakes; and as He adds “I willsanctifymygreatname,whichwasprofanedamongtheheathen,whichyouhaveprofanedinthemidstofthem.”HesaysthatHesanctifiesHisname,whichHehadalreadydeclared tobeholy.Therefore, this is justwhatweprayforintheLord’sPrayer—”HollowedbeYourname.”Weaskfor the hallowing among men of that which, in itself, is undoubtedly

alwaysholy.Thenit follows,“AndtheheathenshallknowthatIamtheLord,saystheLordGod,whenIshallbesanctifiedinyou.”AlthoughHeHimselfisalwaysholy,HeisneverthelesssanctifiedinthoseonwhomHebestowsHisgrace:by taking from them that stonyheartbywhich theyprofanedthenameoftheLord.

CHAPTER31.FREEWILLHASITSFUNCTIONINTHEHEART’S

CONVERSION;BUTGRACETOOHASITSFUNCTION

Lest,however,itshouldbethoughtthatmenthemselvesinthismatterdonothing by free will, it is said in the Psalm, “Do not harden not yourhearts;”Psa 95.8 and in Ezekiel himself, “Cast away from you all yourtransgressions which you have impiously committed against me; andmakeyouanewheartandanewspirit;andkeepallmycommandments.For why will you die, O house of Israel, says the Lord? For I have nopleasureinthedeathofhimthatdies,saystheLordGod:andturnandlive.”Eze 18.31-32We should remember that it isHewho says, “Turn andlive,” towhom it is said in prayer, “Turn us again,OGod.”We shouldremember that He says, “Cast away from you all your transgressions,”whenit isevenHewhojustifiestheungodly.WeshouldrememberthatHesays,“Makeyouanewheartandanewspirit,”whoalsopromises,“Iwillgiveyouanewheart,andanewspiritIwillputwithinyou.”Eze36.26

Howisitthen,thatHewhosays,“Makeyou,”alsosays,“Iwillgiveyou”?WhydoesHecommand,ifHeistogive?WhydoesHegiveifmanistomake,unless it is thatHegiveswhatHecommandswhenHehelps theonewhomHecommands,toobey?Thereis,however,alwayswithinusafreewill—butitisnotalwaysgood;foritiseitherfreefromrighteousnesswhenitservessin—andthenitisevil—orelseitisfreefromsinwhenitservesrighteousness—andthenitisgood.ButthegraceofGodisalwaysgood;andbyit, itcomestopassthatamanisofagoodwill,thoughhewasbeforeofanevilone.Byitalso, itcomestopassthattheverygoodwillwhichhasnowbeguntobe,isenlarged,andmadesogreatthatitisable to fulfil the divine commandments which it wishes, once it firmlyandperfectlywishesit.ThisisthepurportofwhattheScripturesays:“Ifyouwill,youshallkeepthecommandments;”Sir15.15sothatthemanwhowillsbut isnotable,knowsthathedoesnotyet fullywill;andhepraysthat he may have so great a will that it may suffice to keep thecommandments.Andthusindeedhereceivesassistancetoperformwhathe is commanded.Then thewill is of usewhenwehave ability; just asabilityisalsoofusewhenwehavethewill.Forwhatdoesitprofitusifwewillwhatweareunabletodo,orelsedonotwillwhatweareabletodo?

CHAPTER32.INWHATSENSEITISRIGHTLYSAIDTHAT,IFWELIKE,

WEMAYKEEPGOD’SCOMMANDMENTS

The Pelagians think that they know something great when they assertthat“GodwouldnotcommandwhatHeknewcouldnotbedonebyman.”Whocanbeignorantofthis?ButGodcommandssomethingswhichwecannotdo,inorderthatwemayknowwhatweoughttoaskofHim.Forthis is faith itself, which obtains by prayer what the law commands.Indeed, the one who said, “If you will, you shall keep thecommandments,” in the same book of Ecclesiasticus afterwards said,“Whoshallgiveawatchbeforemymouth,andasealofwisdomuponmylips,sothatIdonotsuddenlyfallthereby,andthatmytonguedoesnotdestroy me.”Sir 22.27 Now he had certainly heard and received thesecommandments: “Keep your tongue from evil, and your lips fromspeakingguile.”Psa34.13Forasmuch,then,aswhathesaidistrue:“Ifyouwill,youshallkeepthecommandments,”whydoeshewantawatchtobegivenbeforehismouth,liketheonewhosaysinthePsalm,“Setawatch,O Lord, before mymouth”?Psa 141.3 Why is he not satisfied with God’scommandmentandhisownwill,sinceifhehasthewill,heshallkeepthecommandments? How many of God’s commandments are directedagainstpride!He isquiteawareof them: ifhewill,hemaykeep them.Why,therefore,doesheshortlyafterwardssay,“OGod,FatherandGodofmylife,donotgivemeaproudlook”?Sir23.4Thelawhadlongagosaidtohim,“Youshallnotcovet;”lethimthenonlywillanddowhatheisbid,because if he has the will, he shall keep the commandments. Why,therefore,doesheafterwardssay,“Turnawayfrommeconcupiscence”?Sir23.5

Against luxury too,howmanycommandmentsGodhasenjoined!Let amanobservethem;because,ifhewill,hemaykeepthecommandments.ButthenwhatdoesthatcrytoGodmean,“Letnotthegreedinessofthebellynorthelustofthefleshtakeholdonme!”?Sir23.6Now,ifweweretoputthisquestiontohimpersonally,hewouldveryrightlyanswerusandsay,Fromthatprayerofmine,inwhichIofferthisparticularpetitiontoGod,youmayunderstandinwhatsenseIsaid,“Ifyouwill,youmaykeepthecommandments.”

Foritiscertainthatwekeepthecommandmentsifwewill;butbecause

thewillispreparedbytheLord,wemustaskHimforsuchaforceofwillassufficestomakeusactbythewilling.Itiscertainthatitiswethatwill,whenwewill;but it isHewhomakesuswillwhat isgood. It is saidofHim(ashejustnowexpressedit),“ThewillispreparedbytheLord.”Prov8.35ItissaidaboutthesameLord,“ThestepsofamanareorderedbytheLord,andhiswayHewills.”Psa37.23OfthesameLordagain,itissaid,“ItisGodwhoworksinyou,eventowill!”Phil2.13

Itiscertainthatitiswethatact,whenweact;butitisHewhomakesusact,byapplyingefficaciouspowerstoourwill.Hehassaid,“Iwillmakeyouwalk inmy statutes, and observemy judgments, and do them.”Eze36.27Whenhesays,“Iwillmakeyou...todothem,”whatelsedoesHeinfactsaythan,“Iwilltakeawayfromyouyourheartofstone,”fromwhichusedtoariseyourinabilitytoact,“andIwillgiveyouaheartofflesh,”Eze36.26 inorder thatyoumayact?Andwhatdoes thispromiseamount tobutthis:Iwillremoveyourhardheart,outofwhichyoudidnotact,andIwillgiveyouanobedientheart,outofwhichyoushallact?ItisHewhocauses us to act, to whom the human suppliant says, “Set a watch, OLord,beforemymouth.”Thatistosay:Makeorenableme,OLord,tosetawatchbeforemymouth—abenefitwhichhehadalreadyobtainedfromGod, who described its influence this way: “I set a watch upon mymouth.”Psa39.1

CHAPTER33.AGOODWILLMAYBESMALLANDWEAK;ANAMPLEWILL

HASGREATLOVE—OPERATINGANDCOOPERATINGGRACE

He, therefore, who wishes to do God’s commandment, but is unable,alreadypossesses a goodwill, but as yet it is a small andweakone;hewill,however,becomeablewhenhehasacquiredagreatandrobustwill.Whenthemartyrsdidthegreatcommandmentswhichtheyobeyed,theyacted by a great will—that is, with great love. The Lord Himself thusspeaksof this love: “Greater lovehasnoman than this, that aman laydownhislifeforhisfriends.”Joh15.13Inaccordancewiththis,theapostlealsosays,“Hethat loveshisneighbourhasfulfilledthe law.Foreachofthese, You shall not commit adultery, You shall not kill, You shall notsteal, You shall not covet, and if there is any other commandment, isbriefly comprehended in this saying: ‘You shall love your neighbour asyourself.’Lev19.18Loveworksnoilltohisneighbour:thereforeloveisthefulfillingofthelaw.”Rom13.8-10TheApostlePeterdidnotyetpossessthislovewhenoutoffearhethreetimesdeniedtheLord.Mat26.69ff “There isnofearinlove,”saystheEvangelistJohninhisfirstEpistle,“butperfectlovecastsoutfear.”1Joh4.18YethoweversmallandimperfectPeter’slovewas,itwasnotwhollylackingwhenhesaidtotheLord,“IwilllaydownmylifeforYoursake;”Joh13.37forhesupposedhimselfabletoeffectwhathefelthimselfwaswillingtodo.Andwhowasitthathadbeguntogivehimhislove,howeversmall,butHewhopreparesthewill,andperfectsbyHisco-operationwhatHeinitiatesbyHisoperation?Forasmuchasinbeginning, He works in us so that we may have the will, and inperfecting,Heworkswithuswhenwehavethewill.Onthisaccounttheapostlesays,“Iamconfidentofthisverything,thatHewhichhasbegunagood work in you will perform it until the day of Jesus Christ.”Phil 1.6

ThereforeHeoperateswithoutus,inorderthatwemaywill;butwhenwewill, and sowill thatwemayact,He co-operateswithus.However,wecan do nothing ourselves to effect good works of piety without Him,eitherworking so thatwemay will, or co-workingwhen wewill.Now,concerningHisworkingthatwemaywill,itissaid:“ItisGodwhoworksinyou,eventowill.”Phil2.13WhiletheapostlesaysofHisco-workingwithus,whenwewillandactbywilling,“Weknowthatinallthingsthereis

co-workingforgoodtothosewholoveGod.”10Whatdoesthisphrase“all

things” mean, but the terrible and cruel sufferings which affect ourcondition?Indeed,thatburdenofChristwhichisheavyforourinfirmity,becomeslighttolove.FortheLordsaidthatHisburdenwaslightMat11.30

tothosesuchasPeterwhenhesufferedforChrist,notashewaswhenhedeniedHim.

CHAPTER34.THEAPOSTLE’SEULOGYOFLOVE.

CORRECTIONISTOBEADMINISTEREDWITHLOVE

Theapostleeulogizesthischarity,thatis,thiswillglowingwiththemostintenselove,usingthesewords:“WhoshallseparateusfromtheloveofChrist? Shall tribulation, or distress, or persecution, or famine, ornakedness,orperil,orthesword?(Asitiswritten,ForYoursakewearekilledallthedaylong;weareaccountedassheepfortheslaughter.)No,inallthesethingswearemorethanconquerors,throughHimthatlovedus. For I am persuaded, that neither death, nor life, nor angels, norprincipalities, nor things present, nor things to come, nor height, nordepth,noranyothercreature,shallbeabletoseparateusfromtheloveofGod,whichisinChristJesusourLord.”Rom8.35-39Andinanotherpassagehesays,“AndyetIshowyouamoreexcellentway.ThoughIspeakwiththe tonguesofmenandof angels, andhavenot love, Ihavebecomeassounding brass, or a tinkling cymbal. And though I have the gift ofprophecy,andunderstandallmysteries,andallknowledge;andthoughIhaveallfaith,sothatIcouldremovemountains,andhavenotlove,Iamnothing.AndthoughIbestowallmygoodstofeedthepoor,andthoughIgivemybodytobeburned,andhavenotlove,itprofitsmenothing.Lovesufferslong,andiskind;loveenviesnot;lovedoesnotvauntitself,isnotpuffed up, does not behave itself unseemly, seeks not her own, is noteasilyprovoked,thinksnoevil;rejoicesnotininiquity,butrejoicesinthetruth;bearsall things,believethall things,hopesall things, enduresallthings.Loveneverfails.”1Cor12.31-13.8Andalittleafterwardshesays,“Andnowabidefaith,hope,love,thesethree;butthegreatestoftheseislove.Follow after love.”1Cor 13.13-14.1 He also says to the Galatians, “For,brethren, you have been called to liberty; only do not use liberty as anoccasion for the flesh, but by love serve one another. For all the law isfulfilled in one word, even in this, You shall love your neighbour asyourself.”Gal 5.13 This is the same in effect as what he writes to theRomans: “He that loves another has fulfilled the law.”Rom 13.8 In likemanner he says to the Colossians, “And above all these things, put onlove,whichisthebondofperfectness.”Col3.14AndtoTimothyhewrites,“Nowtheendofthecommandmentis love;”andhegoesontodescribethe quality of this grace, saying, “Out of a pure heart, and of a good

conscience,andoffaithunfeigned.”1Tim1.5Moreover,whenhesaystotheCorinthians, “Let all your things be done with love,”1Cor 16.14 he showsplainly enough that even those chastisements which are deemed sharpand bitter by thosewho are corrected by them, are to be administeredwithlove.Accordingly,inanotherpassage,aftersaying,“Warnthosewhoare unruly, comfort the feeble-minded, support the weak, be patienttoward allmen,” he immediately added, “See that none render evil forevil unto any man.”1Thes 5.14-15 Therefore, even when the unruly arecorrected,itisnotrenderingevilforevil,butcontrariwise,goodforevil.However,whatbutloveworksallthesethings?

CHAPTER35.COMMENDATIONSOFLOVE

TheApostlePeterlikewisesays,“And,aboveallthings,haveferventloveamongyourselves: for loveshallcover themultitudeofsins.”1Pet4.8TheApostle James also says, “If you fulfil the royal law, according to theScripture,Youshall loveyourneighbourasyourself,youdowell.”Jas2.8

So also theApostle John says, “He that loves his brother abides in theright;”1Joh 2.10 again, in another passage, “Whoever does not [practice]righteousnessisnotofGod,norhethatdoesnotlovehisbrother;forthisisthemessagewhichwehaveheardfromthebeginning,thatweshouldlove one another.”1Joh 3.10-11 Then he says again, “This is Hiscommandment, that we should believe on the name of His Son JesusChrist, and love one another.”1Joh 3.23 Once more: “And thiscommandmentwehavefromHim,thathewholovesGodshouldlovehisbrotheralso.”1Joh4.21Thenshortlyafterwardsheadds,“Bythisweknowthat we love the children of God, when we love God, and keep Hiscommandments; for this is the love of God, that we keep Hiscommandments: and His commandments are not grievous.”1Joh 5.2-3

While, inhis secondEpistle, it iswritten, “It isnotas thoughIwroteanew commandment to you, but thatwhichwehad from thebeginning,thatweloveoneanother.”2Joh1.5

CHAPTER36.LOVECOMMENDEDBYOURLORDHIMSELF

Moreover,theLordJesusHimselfteachesusthatthewholelawandtheprophets hang upon the two precepts of love to God, and love to ourneighbour.Concerningthesetwocommandmentsthefollowingiswrittenin theGospelaccording toSt.Mark: “Andoneof thescribescame,andhaving heard them reasoning together, and perceiving that He hadansweredthemwell,asked[Jesus]:Which is the firstcommandmentofall?AndJesusansweredhim:Thefirstofallthecommandmentsis,Hear,OIsrael!TheLordourGodisoneLord;andyoushalllovetheLordyourGodwithallyourheart,andwithallyoursoul,andwithallyourmind,andwithall your strength.Deu6.4-5 This is the first commandment.Andthe second is like it: You shall love your neighbour as yourself.Lev 19.18

There isnoothercommandmentgreater than these.”Mar 12.28-31Also, intheGospelaccordingtoSt.John,Hesays,“AnewcommandmentIgiveyou,thatyouloveoneanother;asIhavelovedyou,soyoualsoloveoneanother.Bythisallmenshallknowthatyouaremydisciples,ifyouhaveloveforoneanother.”Joh13.34-35

CHAPTER37.THELOVEWHICHFULFILSTHECOMMANDMENTS

ISNOTOFOURSELVES,BUTOFGOD

Allthesecommandments,however,respectingloveorcharity(whicharesogreat,andsuchthatwhateveractionamanmaythinkhedoeswell,isbynomeansdonewellifitisdonewithoutlove)wouldbegiventomenin vain, if they did not have free choice ofwill. But inasmuch as these

precepts are given in the law, both old and new,11 fromwhat source is

there inmen, the love ofGod and of one’s neighbour, if not fromGodHimself? For indeed, if it is not from God but from men, then thePelagianshavegainedthevictory.ButifitcomesfromGod,thenwehavevanquished the Pelagians. Let then the Apostle John sit in judgmentbetweenus;andlethimsaytous,“Beloved,letusloveoneanother.”1Joh4.7Now,whentheybegintoextolthemselvesonthesewordsofJohn,andask why this precept is addressed to us at all, if we do not have it inourselvestoloveoneanother,thesameapostleproceedsatonce(totheirconfusion) to add this, “For love is of God!” It is not of ourselves,therefore,butitisofGod.Whythenisitsaid,“Letusloveoneanother,for love is ofGod,”1Joh4.7 unless it is said as a precept to our freewill,admonishingittoseekthegiftofGod?Now,thiswouldbeathoroughlyfruitless admonition indeed if thewill did not previously receive somedonationoflove,whichmightseektobeenlargedsoastofulfilwhatevercommandwaslaiduponit.Whenitissaid,“Letusloveoneanother,”itislaw;whenitissaid,“ForloveisofGod,”itisgrace.ForGod’s“wisdomcarrieslawandmercyuponhertongue.”Prov3.16Accordingly,itiswritten

inthePsalm,“ForHewhogavethelawwillgiveblessings.”12

CHAPTER38.WEWOULDNOTLOVEGODUNLESSHEFIRSTLOVEDUS.THEAPOSTLESCHOSECHRISTBECAUSETHEYWERE

CHOSEN;THEYWERENOTCHOSENBECAUSETHEYCHOSECHRIST

Letnoone, then,deceiveyou,mybrethren, forweshouldnot loveGodunlessHe first loved us. John again gives us the plainest proof of thiswhen he says, “We love Him because He first loved us.”1Joh 4.19 Gracemakes us lovers of the law; but the law itself, without grace,makes usnothingbutbreakersofthelaw.Andnothingelsethanthisisshownusbythe words of our Lord when He says to His disciples, “You have notchosenme,butIhavechosenyou.”Joh 15.16For ifwe first lovedHim, inorderthatbythismeritHemightloveus,thenwefirstchoseHimthatwemightdeservetobechosenbyHim.He,however,whoistheTruthsaysotherwise,andflatlycontradictsthisvainconceitofmen.“Youhavenotchosenme,”Hesays.Ifthereforeyouhavenotchosenme,undoubtedlyyouhavenotlovedme(forhowcouldtheychooseonewhomtheydidnotlove?).“ButI,”Hesays,“havechosenyou.”AndthencouldtheypossiblyhelpchoosingHimafterwards,andpreferringHimtoalltheblessingsofthis world? But it was because they had been chosen, that they choseHim;notbecausetheychoseHim,thattheywerechosen.Therecouldbenomerit inmen’s choice of Christ, if it were not that God’s gracewas

prevenient13 in His choosing them. This is why the Apostle Paul

pronouncesthisbenedictionintheThessalonians:“TheLordmakeyoutoincrease and abound in love one toward another, and toward allmen.”1Thes3.12Hegaveusthisbenedictiontoloveoneanother,whohadalso given us a law that we should love each other. Then in anotherpassageaddressed to thesamechurch, seeing that therenowexisted insomeof itsmembersthedispositionwhichhewishedthemtocultivate,he says, “We are bound to thankGod always for you, brethren, as it isfitting,becauseyourfaithgrowsexceedingly,andthecharityofeveryoneof you all abounds toward each other.”2Thes 1.3 This he said lest theyshouldboastofthegreatgoodwhichtheywereenjoyingfromGod,asiftheyhaditoftheirownmereselves.

This is the purport of his words: ‘Because your faith has so great agrowth,andtheloveofeveryoneofyoualltowardeachothersogreatly

abounds,weoughttothankGodconcerningyou,butnottopraiseyou,asifyoupossessedthesegiftsofyourselves.’

CHAPTER39.THESPIRITOFFEARISAGREATGIFTOFGOD

TheapostlealsosaystoTimothy,“ForGodhasnotgiventousthespiritof fear,butofpower,andof love,andofa soundmind.”2Tim 1.7Now inrespect to thispassageof theapostle,wemustbeonourguardagainstsupposingthatwehavenotreceivedthespiritofthefearofGod,whichundoubtedly is a great gift of God, and concerning which the prophetIsaiah says, “The Spirit of the Lord shall rest upon you, the spirit ofwisdomandunderstanding,thespiritofcounselandmight,thespiritofknowledgeandpiety,thespiritofthefearoftheLord.”Isa11.2Wehavenotreceived the spirit of fearwithwhichPeter deniedChrist, but that fearconcerning which Christ Himself says, “Fear Him who has power todestroybothsoulandbodyinhell;indeed,Isaytoyou,FearHim.”Luk12.5

ThisindeedHesaid,lestweshoulddenyHimfromthesamefearwhichshookPeter;forheplainlywishedsuchcowardicetoberemovedfromuswhen,intheprecedingpassage,Hesaid,“Donotbeafraidofthosewhokill thebody,andafter thathavenomorethat theycando.”Luk 12.4 It isnotofthisfearthatwehavereceivedthespirit;butthespirit“ofpower,and of love, and of a sound mind.”2Tim 1.7 And of this spirit the sameApostle Paul discourses to the Romans: “We glory in tribulations,knowing that tribulationworks patience; andpatience, experience; andexperience,hope;andhopedoesnotmakeashamed;becausetheloveofGod is shed abroad in our hearts by the Holy Ghost, who is given tous.”Rom5.4-5Therefore,itisnotbyourselves,butbytheHolyGhostwhoisgiven to us, that it comes to pass that through the very love which heshowsustobethegiftofGod,tribulationdoesnotdoawaywithpatience,butratheritproducesit.Again,hesaystotheEphesians,“Peacebetothebrethren,andlovewithfaith.”Eph6.23Thesearegreatblessings!Lethimtellus,however,wheretheycomefrom:“FromGodtheFather,”hesaysimmediately afterwards, “and the Lord Jesus Christ.”Joh 1.5 These greatblessingsarethereforenothingelsethanGod’sgiftstous.

CHAPTER40.PELAGIANSAREIGNORANTINMAINTAININGTHATTHE

KNOWLEDGEOFTHELAWCOMESFROMGOD,BUTTHATLOVECOMESFROMOURSELVES

Itisnowonderthat“lightshinesindarkness,andthedarknessdoesnotcomprehendit.”Joh1.5InJohn’sEpistle,theLightdeclares,“BeholdwhatmanneroflovetheFatherhasbestoweduponus,thatweshouldbecalledthesonsofGod.”1Joh3.1AndinthePelagianwritings, thedarknesssays,“Lovecomestousofourselves.”Now,iftheyonlypossessedthetruelove,that is, Christian love, they would also know where they obtainedpossessionofit;evenastheapostleknewwhenhesaid,“Butwehavenotreceived the spirit of theworld, but theSpiritwhich is ofGod, thatwemightknow the things that are freely given tousbyGod.”1Cor2.12 Johnsays, “God is love.”1Joh 4.16 And thus the Pelagians affirm that theyactuallyhaveGodHimself,notfromGod,butfromtheirownselves!AndalthoughtheyallowthatwehavetheknowledgeofthelawfromGod,theywouldyethaveitthatloveisfromourveryselves.Nordotheylistentotheapostlewhenhe says, “Knowledgepuffsup,but love edifies.”1Cor 8.1

Nowwhatcanbemoreabsurd—no—whatcanbemoreinsaneandmorealientotheverysacrednessofloveitself,thantomaintainthatfromGodproceeds the knowledgewhich, apart from love, puffs us up; while thelovewhichpreventsthepossibilityofthisinflationofknowledge,springsfromourselves?Andagain,whentheapostlespeaksof“theloveofChristas surpassing knowledge,”Eph 3.19 what can be more insane than tosuppose that theknowledgewhichmustbe subordinated to love comesfromGod,while the lovewhichsurpassesknowledgecomes fromman?Thetruefaithhowever,andsounddoctrine,declarethatbothgracesarefrom God. The Scripture says, “From His face comes knowledge andunderstanding;”Prov2.6 andanotherScripture says, “Love isofGod.”1Joh4.7We read of “the Spirit ofwisdom and understanding.”Isa 11.2 Also of“theSpiritofpower,andoflove,andofasoundmind.”2Tim1.7Butloveisa greater gift than knowledge; for whenever a man has the gift ofknowledge,loveisnecessarybythesideofit,sothatheisnotpuffedup.For“lovedoesnotenvy,doesnotvauntitself,isnotpuffedup.”1Cor13.4

CHAPTER41.THEWILLSOFMENARESOMUCHINTHEPOWEROFGOD,THATHECANTURNTHEMHOWEVERITPLEASESHIM

IthinkIhavenowdiscussedthepointfullyenoughinoppositiontothosewhovehementlyopposethegraceofGod,bywhichthehumanwillisnottakenaway,butchangedfrombadtogood,andassistedwhenitisgood.Ithink, too, that I have so discussed the subject that it is not so muchmyself thathas spoken toyou,as the inspiredScripture, in theclearesttestimoniesof truth.Andif thisdivinerecordis lookedintocarefully, itshows us that not onlymen’s good wills—which GodHimself convertsfrom bad ones, and when converted byHim,He directs them to goodactionsandtoeternallife—butalsothosewhichfollowtheworld,aresoentirelyatthedisposalofGod,thatHeturnsthemhoweverHewills,andwhenever He wills—to bestow kindness on some, and to heappunishment on others, asHeHimself judges right by a counsel that ismostsecrettoHimselfindeed,butbeyondalldoubtmostrighteous.Forwefindthatsomesinsareeventhepunishmentofothersins,asarethose“vessels of wrath” which the apostle describes as “fitted fordestruction;”Rom9.22asisalsothathardeningofPharaoh,thepurposeofwhich is toset forth inhimthepowerofGod;Exo7.5; 10.1 as isagain, theflightoftheIsraelitesfromthefaceoftheenemybeforethecityofAi,forfeararoseintheirheartsothattheyfled;Jos7.4andthiswasdonesothattheir sinmight be punished in the right way, as it should be. For thisreason theLord said to Joshua the son ofNun, “The children of Israelshallnotbeabletostandbeforethefaceoftheirenemies.”Jos7.12Whatisthemeaningof,“Theyshallnotbeabletostand”?Now,whydidtheynotstandbyfreewill,butinstead,withawillperplexedbyfear,theytooktoflight?WasitnotthatGodhaslordshipevenovermen’swills?AndwhenHe isangry,Heturns to fearwhomeverHepleases?Was itnotof theirown will that the enemies of the children of Israel fought against thepeopleofGod,ledbyJoshuathesonofNun?AndyettheScripturesays,“It was of the Lord to harden their hearts, so that they would comeagainstIsraelinbattle,thattheymightbeexterminated.”Jos11.20

AndwasitnotlikewiseofhisownwillthatthewickedsonofGeracursedKing David? And yet what does David say, full of true, and deep, andpiouswisdom?Whatdidhesaytotheonewhowantedtokillthereviler?

“What,”hesaid,“doIhavetodowithyou,yousonsofZeruiah?Lethimaloneandlethimcurse,becausetheLordhassaidtohim,CurseDavid.Who then shall say, Why have you done so?”2Sam 16.9-10 And then theinspiredScripture,asifitwouldconfirmtheking’sprofoundutterancebyrepeatingitoncemore,tellsus:“AndDavidsaidtoAbishai,andtoallhisservants,Beholdmyson,whocameforthfrommybowels,seeksmylife:howmuchmoremay this Benjamite do it! Let him alone, and let himcurse;fortheLordhasbidhim.ItmaybethattheLordwilllookonmyhumiliation,andwillrequitemegoodforhiscursingthisday.”2Sam16.11-12

NowwhatprudentreaderwillfailtounderstandinwhatwaytheLordbidthisprofanemantocurseDavid?Itwasnotbyacommand thatHebidhim,inwhichcasehisobediencewouldbepraiseworthy;butHeinclinedtheman’swill,whichhadbecomedebasedbyhisownperverseness, tocommitthissinbyHisownjustandsecretjudgment.Thereforeitissaid,“The Lord said to him.”Now if this person had obeyed a command ofGod,hewouldhavedeservedtobepraisedrather thanpunished,asweknowhewasafterwardspunishedforthissin.1Kng2.8-9NoristhereasonanobscureonewhytheLordtoldhimtocurseDavidinthisway.“Itmaybe,”said thehumbledking, “that theLordwill lookonmyhumiliation,andwillrequitemegoodforhiscursingthisday.”SeethenwhatproofwehaveherethatGodusestheheartsevenofwickedmenforthepraiseandassistanceofthegood.

ThusHemadeuseofJudaswhenbetrayingChrist;thusHemadeuseoftheJewswhen theycrucifiedChrist.Andhowvast theblessingswhich,from these instances, He has bestowed upon the nations that wouldbelieve inHim!Healsousesourworstenemy, thedevilhimself,but inthebestway,toexerciseandtestthefaithandpietyofgoodmen—notforHimself indeed,whoknowsall thingsbeforetheycometopass—butforoursakes,forwhomitwasnecessarytogothroughsuchadiscipline.DidnotAbsalomchoosebyhisownwillthecounselwhichwasdetrimentaltohim?AndyetthereasonforhisdoingsowasthattheLordhadheardhisfather’sprayerthatitmightbeso.ThereforetheScripturesaysthat“theLord appointed to defeat the good counsel of Ahithophel, to the intentthat the Lord might bring all evils upon Absalom.”2Sam 17.14 It calledAhithophel’scounsel“good,”becauseitwasforthemoment,ofadvantageto his purpose. It was in favour of the son against his father, againstwhomthesonhadrebelled;anditmighthavecrushedDavid,iftheLordhadnotdefeated the counselwhichAhithophelhadgiven,byactingon

theheartofAbsalomsothatherejectedthiscounsel,andchoseanotherwhichwasnotexpedientforhim.

CHAPTER42.GODDOESWHATEVERHEWILLSINTHEHEARTS

EVENOFWICKEDMEN

Who can help trembling at those judgments of God by whichHe doeswhateverHewills in the hearts of evenwickedmen, at the same timerendering to them according to their deeds? Rehoboam, the son ofSolomon,rejectedthesalutarycounseloftheoldmen,nottodealharshlywiththepeople,andpreferredlisteningtothewordsoftheyoungmenofhis own age, by returning a rough answer to those towhomhe shouldhavespokengently.Nowwheredidsuchconductarise,except fromhisownwill?Uponthis,however,thetentribesofIsraelrevoltedfromhim,andchoseforthemselvesanotherking,evenJeroboam,sothatthewillofGodinHisangermightbeaccomplished,whichHehadpredictedwouldcome topass.1Kng 12.8-14 Forwhatdoes theScripture say? “Thekingdidnot listen to the people; for the turningwas from theLord, so thatHemightperformHis sayingwhich theLordspoke toAhijah theShiloniteconcerningJeroboamthesonofNebat.”1Kng12.15Allthisindeedwasdonebythewillofman,althoughtheturningwasfromtheLord.

ReadthebooksoftheChronicles,andyouwillfindthefollowingpassageinthesecondbook:“Moreover,theLordstirredupagainstJehoramthespiritofthePhilistines,andoftheArabians,thatwereneighbourstotheEthiopians;and theycameup to the landofJudahand ravaged it, andcarriedawayallthesubstancewhichwasfoundintheking’shouse.”2Chr21.16-17 Here it is shown that God stirs up enemies to devastate thecountries whichHe adjudges deserving of such chastisement. Still, didthesePhilistinesandArabiansinvadethelandofJudahtowasteitwithnowilloftheirown?Orweretheirmovementssodirectedbytheirownwill that theScripture lieswhich tellsus that “theLordstirredup theirspirit” todo all this?Both statements tobe sure are true, because theybothcamebytheirownwill,andyettheLordstirreduptheirspirit;andthismay also be statedwith equal truth the otherway: The Lord bothstirred up their spirit, and yet they came of their own will. For theAlmighty sets in motion, even in the innermost hearts of men, themovement of theirwill, so thatHedoes through their agencywhateverHewishestoperformthroughthem—evenHewhodoesnotknowhowtowillanythinginunrighteousness.

What, again, is the purport of thatwhich theman ofGod said toKingAmaziah:“Donot letthearmyofIsraelgowithyou;fortheLordisnotwithIsrael,notevenwithallthechildrenofEphraim:forifyouthinktoobtainwiththese,theLordshallputyoutoflightbeforeyourenemies:forGod has power either to strengthen or to put to flight”?2Chr 25.7-8Now,howdoesthepowerofGodhelpsomeinwarbygivingthemconfidence,andputotherstoflightbyinjectingfearintothem,unlessHewhomadeallthingsinheavenandonearth,accordingtoHisownwill,alsoworksintheheartsofmen?

WereadalsowhatJoash,kingofIsrael,saidwhenhesentamessagetoAmaziah, king of Judah, who wanted to fight with him. After certainotherwords,headded,“Nowwaitathome;whydoyouchallengemetoyour hurt, so that you should fall, even you, and Judahwith you?”2Kng14.10Then theScripturehas thissequeladded: “ButAmaziahwouldnothear; for it came from God, so that he might be delivered into theirhands, because they sought after the gods of Edom.”2Chr 25.20 Behold,now,howGod,wishingtopunishthesinofidolatry,workedthisinthisman’s heart, with whom He was indeed justly angry, not to listen tosoundadvicebuttodespiseit,andgotothebattle inwhichhewithhisarmy was routed. God says by the prophet Ezekiel, “If the prophet isdeceived when he has spoken a thing, I the Lord have deceived thatprophet:Iwillstretchoutmyhanduponhim,andwilldestroyhimfromthemidstofmypeopleIsrael.”Eze14.9

Then there is the book of Esther, who was a woman of the people ofIsrael,andinthelandoftheircaptivityshebecamethewifeoftheforeignKingAhasuerus.Inthisbookitiswritten,thatbeingdrivenbynecessityto interpose in behalf of her people,whom the king had ordered to beslain in every part of his dominions, she prayed to the Lord.Est 4.17 Sostrongly was she urged by the necessity of the case, that she evenventured into the royal presence without the king’s command, and

contrarytoherowncustom.NowobservewhattheScripturesays:14“He

looked at her like a bull in the vehemence of his indignation; and thequeenwasafraid,andhercolourchangedasshefainted;andshebowedherselfupon theheadofherdelicatemaidenwhowentbeforeher.ButGodturnedtheking,andtransformedhisindignationintogentleness.”Est15.10-11DRMTheScripturesays in theProverbsofSolomon,“Evenas therushofwater,so is theheartofaking inGod’shand;Hewill turn it in

whatever way He shall choose.”Prov 21.1 Again, in the 105th Psalm, inreference to the Egyptians, one reads what God did to them: “AndHeturnedtheirhearttohateHispeople,todealsubtlywithHisservants.”Psa105.25Observe, likewise,what iswritten inthe lettersof theApostles. Inthe Epistle of Paul the Apostle to the Romans, these words occur:“ThereforeGodgave themup touncleanness, through the lustsof theirown hearts;”Rom 1.24 and a little afterwards: “For this cause God gavethemuptovileaffections;”Rom1.26again,inthenextpassage:“AndevenastheydidnotliketoretainGodintheirknowledge,Godgavethemovertoareprobatemind,todothosethingswhicharenotconvenient.”Rom1.28

So also in his second Epistle to the Thessalonians, the apostle says ofvariouspersons,“becausetheydidnotreceivetheloveofthetruthsothattheymightbesaved; for this reasonalso,Godshall send themastrongdelusion,thattheyshouldbelievealie;thattheyallmightbejudgedwhodidnotbelievethetruth,buttookpleasureinunrighteousness.”2Thes2.10-12

CHAPTER43.GODOPERATESONMEN’SHEARTS:

TOINCLINETHEIRWILLSHOWEVERHEPLEASES

From these statementsof the inspiredword, and fromsimilarpassageswhichitwouldtaketoolongtoquoteinfull,Ithinkitissufficientlyclearthat Godworks in the hearts ofmen to incline their wills howeverHewills,whethertogooddeedsaccordingtoHismercy,ortoevildeedsaftertheir own deserts—His own judgment being sometimes manifest,sometimes secret, but always righteous. This ought to be the fixed andimmoveable conviction of your heart, that there is no unrighteousnesswithGod.Therefore,wheneveryoureadintheScripturesofTruth,thatmenareledaside,orthattheirheartsarebluntedandhardenedbyGod,neverdoubtthatsomeilldesertsoftheirownhavefirstoccurred,sothatthey justly suffer these things. Thus you will not run counter to thatproverbofSolomon:“Thefoolishnessofamanpervertshisways,yetheblames God in his heart.”Prov 19.3 Grace, however, is not bestowedaccording to men’s deserts; “otherwise grace would no longer begrace.”Rom11.6Forgraceissodesignatedbecauseitisgivengratuitously.Now if God is able, either through the agency of angels (whether goodones or evil), or in any otherwaywhatsoever, to operate in the heartsevenofthewicked,inreturnfortheirdeserts—whosewickednesswasnotmadebyGod,butwaseitherderivedoriginallyfromAdam,orincreasedbytheirownwill—whatistheretowonderatif,throughtheHolySpirit,God works good in the hearts of the elect, having worked it that theirheartsbecomegoodinsteadofevil?

CHAPTER44.GRATUITOUSGRACEEXEMPLIFIEDININFANTS

Men, however, may suppose that there are certain good deserts whichtheythinkareprecedenttojustificationthroughGod’sgrace;allthewhilefailing to see,when they express suchanopinion, that theydonothingelsethandenygrace.But,asIhavealreadyremarked,letthemsupposewhattheylikerespectingthecaseofadults.Inthecaseofinfants,atanyrate, thePelagians findnomeansof answering thedifficulty.For theseinfants,inreceivinggrace,havenowillfromtheinfluenceofwhichtheycanpretendtohaveanyprecedentmerit.Moreover,weseehowtheycryandstrugglewhentheyarebaptized,andfeelthedivinesacraments.Suchconductwould,ofcourse,bechargedagainstthemasagreatimpiety, iftheyalreadyhadfreewillinuse;andnotwithstandingthis,graceclingstothem even in their resisting struggles. But most certainly there is noprevenient merit; otherwise the grace would no longer be grace.Sometimes too, this grace is bestowed on the children of unbelieverswhen they happen, by some means or other, to fall into the hands ofpiouspersonsbyreasonofGod’ssecretprovidence.Ontheotherhand,thechildrenofbelieversmayfailtoobtaingrace,becausesomehindranceoccurs to prevent the approach of help to rescue them in their danger.These things no doubt happen through the secret providence of God,whose judgments are unsearchable, andHis ways past finding out.Rom11.33Thesearethewordsoftheapostle;andyoushouldobservewhathehadpreviouslysaidtoleadhimtoaddsucharemark.Hewasdiscoursingabout the Jews andGentileswhen hewrote to theRomans—whowerethemselves Gentiles—to this effect: “For as in times past, you had notbelievedGod, yetnowyouhaveobtainedmercy through theirunbelief;even so, these alsohavenotnowbelieved, so that through yourmercy,theyalsomayobtainmercy;forGodhasconcludedthemallinunbelief,thatHemighthavemercyuponall.”Rom11.30-32

Now, after he had thought upon what he said, full of wonder at thecertain truth of his own assertion indeed, but astonished at its greatdepth,howGodconcludedallinunbeliefthatHemighthavemercyuponall—as if doing evil that good might come—he at once exclaimed, andsaid, “O the depth of the riches both of the wisdom and knowledge ofGod!How unsearchable areHis judgments, andHis ways past finding

out!”Rom11.33Perversemen,whodonotreflectupontheseunsearchablejudgments and indeed untraceable ways, but who are ever prone tocensure,beingunable tounderstand,have supposed the apostle to say,andcensoriouslygloriedoverhimforsayingit,“Letusdoevil,thatgoodmay come!”Rom 3.8 God forbid that the apostle should say so! Butmenwithoutunderstandinghavethoughtthatthiswasinfactsaidwhentheyheard thesewords of the apostle: “Moreover, the law entered, that theoffence might abound; but where sin abounded, grace much moreabounded.”Rom5.20Butgraceindeedeffectsthispurpose:thatgoodworksshould now be worked by those who previously did evil; not that theyshould persevere in evil courses and suppose that they will berecompensedwithgood.Theirlanguage,therefore,oughtnottobe:“Letusdoevil,thatgoodmaycome;”but:“Wehavedoneevil,andgoodhascome; letushereafterdogood, that in the futureworldwemayreceivegoodforgood,whointhepresentlifearereceivinggoodforevil.”ThisiswhyitiswritteninthePsalm,“IwillsingofmercyandjudgmenttoYou,O Lord.”Psa 101.1 When the Son of man, therefore, first came into theworld,itwas“nottojudgetheworld,butthattheworldmightbesavedthroughHim.”Joh 3.17 And this dispensation was for mercy. By and by,

however,Hewillcomeforjudgment—tojudgethequickandthedead.15

And yet even in this present time, salvation itself does not eventuatewithout judgment—although it isahiddenone.ThereforeHesays,“ForjudgmentIhavecomeintothisworld,thatthosewhodonotseemaysee,andthatthosewhoseemaybemadeblind.”Joh9.39

CHAPTER45.THEREASONWHYONEPERSONISASSISTEDBYGRACE,

ANDANOTHERISNOT,MUSTBEREFERREDTOTHESECRETJUDGMENTSOFGOD

You must refer the matter then to the hidden determinations of Godwhen you see all infants in one and the same condition, such as allunquestionablyhavewhoderivetheirhereditaryevilfromAdam.Oneisassistedsoastobebaptized,andanotherisnotassisted,sothathediesin his bondage.And again you see that one baptizedperson is left andforsakeninhispresentlife,whomGodforeknewwouldbeungodly,whileanother baptized person is taken away from this life, “lest thatwickednessweretoalterhisunderstanding.”Wis4.11BesureinsuchcasesthatyoudonotascribeunrighteousnessorunwisdomtoGod,inwhomisthe very fountain of righteousness andwisdom; but as I have exhortedyoufromthecommencementof this treatise,“towhatyouhavealreadyattained,walkinit,”Phil3.16and“eventhisGodshallrevealtoyou,”Phil3.15

—ifnotinthislife,yetcertainlyinthenext,“forthereisnothingcoveredthatshallnotberevealed.”Mat10.26WhenthereforeyouheartheLordsay,“ItheLordhavedeceivedthatprophet,”Eze14.9andlikewisehearwhattheapostlesays:“HehasmercyonwhomHewillhavemercy,andwhomHewill,Hehardens,”Rom9.18believe that in thecaseof theonewhomGodpermits to be deceived and hardened, his evil deeds have deserved thejudgment;while in the caseof theone towhomGodshowsmercy, youshould loyally and unhesitatingly recognize the grace of the God who“does not render evil for evil; but contrariwise, blessing.”1Pet 3.9 Norshould you take away from Pharaoh his free will; because in severalpassagesGodsays,“IhavehardenedPharaoh;”or,“Ihavehardened,orIwill hardenPharaoh’s heart;” but it doesnot by anymeans follow thatPharaohdidnotonthisaccounthardenhisownheart.Forthistooissaidof him after the removal of the fly-plague from theEgyptians, in thesewords of the Scripture: “AndPharaoh hardened his heart at this timealso;norwouldhe let thepeoplego.”Exo8.32Thus itwas thatbothGodhardenedhimbyHisjustjudgment,andPharaoh[hardenedhimself]byhisownfreewill.Bethenwell-assuredthatyourlabourwillneverbeinvainif,settingbeforeyouagoodpurpose,youpersevereinittothelast.For God—who fails to render according to their deeds, only to those

whomHe liberates—will then “recompense everyman according to hisworks.”Mat16.27Godwillthereforecertainlyrecompensebothevilforevil,becauseHe is just;andgood forevil,becauseHe isgood;andgood forgood,becauseHeisgoodandjust;butHewillneverrecompenseevilforgood,becauseHeisnotunjust.Hewillthereforerecompenseevilforevil—punishmentforunrighteousness;andHewillrecompensegoodforevil—grace for unrighteousness; and He will recompense good for good—graceforgrace.

CHAPTER46.UNDERSTANDINGANDWISDOMMUSTBESOUGHTFROM

GOD

Peruse attentively this treatise, and if you understand it, give God thepraise; butwhere you fail to understand it, pray for understanding, forGodwillgiveyouunderstanding.RememberwhattheScripturessay:“Ifany of you lacks wisdom, let him ask of God, who gives to all menliberally, and does not upbraid; and it shall be given to him.”Jas 1.5

Wisdom itself comes down from above,Jas 3.17 as the Apostle Jameshimselftellsus.Thereis,however,anotherwisdom,whichyoumustrepelfrom you, and pray against its remaining in you; this the same apostleexpressedhisdetestationofwhenhesaid,“Butifyouhavebitterenvyingandstrife inyourhearts, ...this isnot thewisdomwhichdescends fromabove,butisearthly,sensual,devilish.Forwhereverthereisenvyingandstrife,thereisalsoconfusion,andeveryevilwork.Butthewisdomwhichis from above is first pure, then peaceable, gentle, and easy to beentreated,fullofmercyandgoodworks,withoutpartiality,andwithouthypocrisy.”Jas3.14-17Whatblessingthen,willthatmannothave,whohasprayedforthiswisdom,andobtaineditfromtheLord?Andfromthisyoumay understand what grace is; because if this wisdom were fromourselves, it would not be from above; norwould it be an object to beaskedforfromtheGodwhocreatedus.Brethren,prayforusalso,thatwemay live “soberly, righteously, and godly in this presentworld; lookingforthatblessedhope,andthegloriousappearingofourLordandSaviourJesusChrist,”Tit 2.12 towhombelong thehonour,and theglory,and thekingdom,withtheFatherandtheHolyGhost,foreverandever.

AMEN.

Notes

[←1]Pelagius (c.354-420)HissupporterscitedDeu24:16todenyoriginalsin:"Fathersshallnotbeputtodeathfortheirchildren,norshallthechildrenbeputtodeathfortheirfathers;apersonshallbeputtodeathforhisownsin.”HewasdeclaredahereticbytheCouncilofCarthage(419).Pelagiusspenttimeasanasceticandwaswidelyadmired;evenAugustinedescribed him as a "saintlyman.” Pelagius had been appalled by thewanton behavior ofChristiansatRome.TheysoabusedtheirlibertyinChrist,andfreedomfromtheLaw,thattheybroughtChrist’snameintocondemnation(Rom2.24;6.1).Tocorrectthislackofself-control,PelagiusemphasizedSanctificationbygodlinessundertheLaw,overJustificationbygraceundertheGospel.ThatledtoageneralmisunderstandingoftherolesoftheLawandtheGospel inSalvation.Pelagianismaddsworkstograceasameans of Justification,rather thanworksbeing the indispensableevidence ofGod’s justifying grace.Augustineprovesthatwearejustified(saved)byGod’sgracealone,andthatwearealsosanctified(welive to God) by God’s grace alone, even though we work out our salvation in fear andtrembling(Phil2.12)—itisGod’sgraceatworkinusbyHisSpirit(Col1.29;Eph3.7;1Pet1.2),throughfaith(Eph2.8-9;Act2.38).ThisisthegreattruthrediscoveredatthetimeoftheReformation,butknownsincethebeginning.

[←2]Thatwhichisdeservedormerited;ajustpunishmentorreward.

[←3]Thisisaquotefrom“TheBookoftheAll-VirtuousWisdomofJoshuabenSira”,commonlycalledtheWisdomofSirach,orsimplySirach.BeginningwithCyprian,itwasknownasTheBookofEcclesiasticus,nottobeconfusedwithEcclesiastes.CitationsforEcclesiasticusareindicatedby“Sir”forSirach.

[←4]His“delight.”

[←5]Jas2:1My brethren, do not hold the faith of our Lord Jesus Christ, theLord of glory,[along]withpartiality.

[←6]Conversationheremeansthewayweconductourselvesinsociety.

[←7]Theyareevilworksbecausetheyaretaintedbytheremainingcorruptionofourflesh.Rom7:18ForIknowthatinme(thatis,inmyflesh)nothinggooddwells;fortowillispresentwithme,buthowtoperformwhatisgoodIdonotfind.

[←8]Theintendedmeaning.

[←9]Inotherwords,ifthelawcouldaidthemtoobeythelaw,thenitwouldbeofgrace,andnotofthelaw.

[←10]Rom8.28. The Latin indefinite passive co-operatur invited this turn in the usage of thepassage.

[←11]Although in thenew came the gracewhichwaspromised in the old; but the lawwithoutgrace,istheletterwhichkills;butingrace,itistheSpiritwhichgiveslife.

[←12]Thisisanobscurereference.ItmaybePsa94:12“BlessedisthemanwhomYouinstruct,OLORD,AndteachoutofYourlaw.”InAugustine’sExpositionofPsalm119.11,hesays“asit is read in another Psalm, ‘He shall give blessing,who gave the law;’” – but the Psalmnumberisnotincluded–WHG.

[←13]Prevenientsimplymeansanticipatory;butinJohnWesley’suseoftheword,itmeantthatGod anticipatedwhatmenwould do in the future, as far asmerit or faith, andHe thenelectedmenaccordingly.ButAugustinemeansherethatGodanticipatedwhatHewoulddo,notwhatmenwoulddo.Itisprecedentgrace(seechap.44).

[←14]Thispassageisnot inthemoderncanon;but it is foundintheDouayRheimsversion,anEnglishtranslationoftheLatinVulgate,Jerome’stranslationwhichwascompletedc.405,andavailabletoAugustine.

[←15]Act10.42;2Tim4.1;1Pet4.5.