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means, except by faith and the sacrament of the blood of Christ.”—Vol. 10. p. 128.
“ If he (Pelagius) will agree that the will itself, and the action, are assisted by God, and so assisted that we cannot will or do any thing well without that assistance, no controversy will be left between us, as far as I can judge, concerning the assistance of the grace of God.”—Vol. 10. p. 251.
After describing a person, who, when he departs from this life, will be received into the kingdom of Christ, he adds, “Wherefore, except on account of faith? which, although it saves no man without works, (for that is not a reprobate faith which worketh by love) yet by it sins also are forgiven, because the just live by faith.” Vol. 10. p. 457.-" This (says Menardus, an editor and commentator of Barnabas's Epistles) rightly explains the meaning of this passage, · The just liveth by faith :' namely, not by a solitary and naked faith, which is reprobate, which is void of good works, but by that faith which worketh by love, which is joined with good works.”—Coteler. Ed. Apost. Fathers, Vol. 1.
“ God has revealed to us by his holy Scriptures, that there is free-will in man.”—Vol. 10. p.718. And, after quoting a variety of passages,
he adds, “ As, therefore, we have proved by the foregoing testimonies of the Holy Scriptures, that there is free-will in man, to live well and to act rightly, so let us see what the Divine testimonies are concerning grace, without which we can do nothing good.”— Vol. 10. p. 721.
Having produced these passages from Augustine, I think it right to add, that very
different opinions are maintained in many parts of his works, and particularly in his Treatise De Dono Perseverantiæ. At the end of that Treatise he seems aware of the dangerous tendency of what he has there written concerning Grace, Predestination, and Faith, and thinks it necessary to prescribe the very words in which those doctrines ought to be delivered to persons who are not elect.
CHRYSOSTOM“ A. D. 398.
“And what advantage is there in faith, if the life be not pure? But you, perhaps, are ignorant of these things, as you are inattentive to all our concerns. But I will quote to you the declaration of Christ, and observe whether the life be not inquired into, or whether punishments be assigned only to faith and doctrines. For having
gone up into a mountain, seeing a great multitude surrounding him, after other exhortations he said, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of
Father' (n)." He then quotes other passages to the same effect. Vol. 1. p. 52.
“ If wickedness were inherent in men by nature, any one might with reason resort to an excuse. But since we are good or bad by our own free-will, what plausible' ground could he assign, &c. ?”– Vol. 1. p. 83.
In speaking of the Apostles as persons to be imitated, he supposes some one to object, that they enjoyed an extraordinary portion of grace; to which he answers, “ If we were commanded to raise the dead, or to open the eyes of the blind, or to cleanse lepers, or to make the lame to walk, or to cast out devils, or to cure any other diseases of that kind, this excuse would have some weight. But if a strict attention to conduct be required, and a display of obedience, where is the reasonableness of this objection? For you also enjoyed Divine grace at your baptism, and were made partaker of the Spirit, although not so as to be able to perform miracles, but in a degree sufficient to secure a right and correct behaviour; so that the perverseness lies in our own negligence only. And Christ in that day (o) does not give his rewards to those who have barely worked miracles, but to those who have performed his commands. “Come,' says he, 'ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world;'-not because ye worked miracles, but because I was an-hungred, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and
(n) Matt. c. 7. V. 21.
took me in; naked, and ye clothed me; I was sick,
, and ye visited me; I was in prison, and
ye came unto me (p). And among the beatitudes he no where places those who work miracles, but those wbo lead a virtuous life. Therefore, although that grace be now contracted, this circumstance will not be able to injure us; nor can we urge it in excuse for ourselves, when we give an account of our actions. For we admire those blessed persons, not on account of their miracles, for they were wholly derived from the power of God; but because they displayed an angelic conduct; and that is the effect of their own diligence, with assistance from above ..... For a virtuous conduct, even without miracles, shall be rewarded, and not
(0) Luke, c. 10. v. 12. 2 Tim. 1. v. 18.
the less on that account; but an ungodly life even with miracles, shall not be able to escape punislıment. So that this mode of reasoning is superfluous; and not only superfluous, but dangerous, and affording a handle to many heretics. For if they become thus admirable, not through their own free-will, but only through the grace of Clirist, what prevents all men from being so ? For grace, if it did not first require our own exertions, would have been abundantly poured into the minds of all men. For God is no respecter of persons. But, because it requires our own exertions, on that account it accompanies and remains with some, but it leaves others; and the rest it does not reach even at first. But that God, having at first examined the will, so gave grace before that Blessed Person displayed any thing to be admired, hear what he says concerning him ; • He is a chosen vessel unto me, to bear my name before the gentiles, and kings, and the children of Israel (9). He who searcheth our hearts, declared these things before grace was given. Let us not then, I beloved, deceive ourselves, saying that it is impossible for any one to be like Paul. There will no inore be another Paul in iniracles; but with respect to correctness of life, any person who wishes, may be such an one.
(9) Acts, c. 9. V. 15.