A Select Library of the Nicene and Post-Nicene Fathers of the Christian ...

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

PREDESTINATION IS CHRIST JESUS.

Christ was not only God, as the Manichean her-
etics contend; nor only man, as the Photinian
heretics assert; nor in such wise man as to have
less of anything which of a certainty pertains to
human nature, whether a soul, or in the soul
itself a rational mind, or flesh not taken of the
woman, but made from the Word converted and
changed into flesh, - all which three false and
empty notions have made the three various
and diverse parties of the Apollinarian heretics;
but we say that Christ was true God, born of God
the Father without any beginning of time; and
that He was also true or very man, born of hu-
man mother in the certain fulness of time; and
that His humanity, whereby He is less than the
Father, does not diminish aught from His divin-
ity, whereby He is equal to the Father. For
both of them are One Christ -
who, moreover,
most truly said in respect of the God, "I and
the Father are one;" 3 and most truly said in re-
spect of the man, "My Father is greater than
I."4 He, therefore, who made of the seed of
David this righteous man, who never should be
unrighteous, without any merit of His preceding
will, is the same who also makes righteous men
of unrighteous, without any merit of their will
preceding; that He might be the head, and
they His members. He, therefore, who made
that man with no precedent merits of His, nei-
ther to deduce from His origin nor to commit
by His will any sin which should be remitted to
Him, the same makes believers on Him with no
preceding merits of theirs, to whom He forgives
all sin. He who made Him such that He never
had or should have an evil will, the same makes
in His members a good will out of an evil one.
Therefore He predestinated both Him and us,
because both in Him that He might be our head,
and in us that we should be His body, He fore-
knew that our merits would not precede, but
that His doings should.

CHAP. 68. CONCLUSION.

But there is no more illustrious instance of predestination than Jesus Himself, concerning which also I have already argued in the former treatise; and in the end of this I have chosen to insist upon it. There is no more eminent instance, I say, of predestination than the Mediator Himself. If any believer wishes thoroughly Let those who read this, if they understand, to understand this doctrine, let him consider give God thanks, and let those who do not unHim, and in Him he will find himself also. The derstand, pray that they may have the inward believer, I say; who in Him believes and con- Teacher, from whose presence comes knowledge fesses the true human nature that is our own, and understanding. But let those who think however singularly elevated by assumption by that I am in error, consider again and again God the Word into the only Son of God, so carefully what is here said, lest perchance they that He who assumed, and what He assumed, themselves may be mistaken. And when, by should be one person in Trinity. For it was not a Quaternity that resulted from the assumption of man, but it remained a Trinity, inasmuch as that assumption ineffably made the truth of one person in God and man. Because we say that

means of those who read my writings, I be come not only wiser, but even more perfect, I acknowledge God's favour to me; and this I especially look for at the hands of the teachers of the Church, if what I write comes into their hands, and they condescend to acknowledge it.

INDEXES.

NOTE.

THE following indexes contain references to Augustin's writings included in this volume only; they contain no references to the notes, prefaces, or introductory essay.

The Index of Subjects is based upon that of Canon Bright's Select Anti-Pelagian Treatises. The frequent asterisk in the Index of Texts marks passages where the text is more or less fully explained.

Да

INDEX OF SUBJECTS.

Abel, 124, 136, 193, 414.
"Ability," distinguished from "will,"

106, 219; distinguished from
"necessity," 107, 139..
"Ability not," and "inability," 48.
Abimelech, 293.

Abraham, 102, 175, 291, 248-249,
405; how saved, 248.
Acceptance of persons," 397.

Action" in Pelagian system, 218.
"Actuality" in Pelagian system, 219.
Adam, 128; unfallen state of, 58 sq.,

147, 482; grace given to, 483 sq.;
penalty of his sin, 23; sin and
death by, 15, 86, 174, 237 sy,
241, 254; saved by Christ, 128;
the second Adam, 86, 476, 484.
Adoption, senses of, 404; relation of
baptism to, 396.
Adrumetum, 436, 437.
Advocate, Christ our, 409.
Africa, councils in, 239, 391, 439; let-

ters to, from Rome, 239, 393-
"Aid by which," and "without which
not," 485.

Albina, 214, 217.

All," 137, 302, 489, 491.
Almsgiving, 164, 172, 386, 408, 426.
Alypius, 283, 377.

Ambrose, 147, 233 sq., 254, 279, 304,
431 sq., 532, 545.
Ανημάρτητος, 240.
Anathemas, by Augustin, 176; by

Pelagius, 190, 196, 202, 209, 218,

241, 379.

Angels, 133, 254, 368-369, 410, 413.
Animals, condition of lower, 190,
254.

Antediluvians, longevity of, 246; the

good, 405.
Apostates, 168, 174.

Apostle, "the" (i.e., St. Paul), 403.
Apostles, sinners, 381.
Aprons," 304, 386.
Arians, 298.

Assistance, need of divine, 127,

145, 218, 227; ambiguously con-
fessed by Pelagius, 218, 221, 226;
different kinds of, in human
things, 184.
Assurance of salvation impossible,
488.
Astrology, 396.
Astronomy, 246.
Augustin, occupations of, 217; not

author of original sin, 292; de-
velopment in doctrine, 536, 548;
letter of, to Pelagius, 205; good
wishes for Pelagius, 146, 204-205,

240; wishes to interpret Pela- | Canon, extent of, 34, 511.
gius favourably, 196, 231, 244; Canonical books, authority of, 146.
books on Free Will, 149.
Capacity," and "actuality,' 503;
Aurelius, 183, 237 sq.
in Pelagius' scheme, 139 sq.,
218 sq.
Catechising, 184.
Catechumens, 61.
Catholic faith, necessity of, 408.
Catholics and heresy, 212, 245.
Caution needed in reading Pelagius,
237.

Bad men mingled with good, 172.
Baptism, conveys pardon of sin, 110,
164, 172, 195, 253, 386, 424; re-
generation in, 195, 273, 392–393,
396, 404; remission of sins in,
43, 63, 278 sq., 385, 390, 403;
gift of Holy Ghost by, 142,
leaves a sinful tendency, 43, 142,
385, 404; words of, 230, 237,
244 ritual of, 253; called sal-
vation, 28; necessity of, for sal-
vation, 23, 28, 29, 78, 319, 337-
338, 348 sq., 350, 394; why needed
by infants, even of baptized par.
ents, 31, 37, 62, 238, 243, 253,
273, 394; why it does not abol-
Ish death, 64; how dealt with
by Pelagius, 23, 37, 230, 237.
243; by Cœlestius, 237-238; set
aside by Manicheans, 392: of
blood, 319, 339.
Baptized, "contrary flesh" even in

the, 142.

Believers' children, 61, 75.
Bishops, eighteen Pelagianizing, 377.
Blamelessness different from sinless

ness, 167, 173.
Body, man's, mysteries of, 356; effect

of sin on, 19; effect of, on soul,
147, 163; the body of this death,
142, 144, 164; the resurrection
body, 383; death of, from Adam's

sin, 15 sq.
Body, Christ's, reception of, in the
sacrament, 390, 394; spoken of
in John vi., 379, 390, 394; Chris-
tians His mystical, 38-39.
Boniface, 374, 377.
Born of God, 173.
Breath, senses of, in the Scriptures,
322 sq.; the creative, 345; the
creative, assigned by Victor to
man, 346.
Breathing, 345.

Cæsarea Mauritania, 310, 311.
Cain, 136.

Called, the, "according to purpose,"

Ceremonial law abolished, 93, 97,
406.

Charus, deacon, 207.
Chastity a gift of God, 447.
Cheerfulness, interruptions of, 164.
Children of the world, of the devil,
and of God, 403.
Christ, sinlessness of, 83, 130, 168,

169, 176, 250, 385, 409, 417; in
what sense called "sin," 250;
our Head, 38, 176, 198, 248; in-
carnation of, due to man's sin,
32; reason for His coming, 30;
why born an infant, 42; infancy
of, 63; His baptism, 405; "the
Rock," 234; the only source of
blessings, 104; none saved ex-
cept by, 36, 37, 40, 63, 71, 248,
306.

30,

Chrysostom quoted, 148.
Church, Christ's body, 172; author-
ity of, 202; when to be spotless,
172, 194, 424; "mother,"
128, 393; visible and invisible,
480; served by kings, 172.
Circumcision, 88, 104, 249, 292; the
spiritual, 88.

Cœlestius, 240, 394; relation of, to

Pelagius, 12, 239; trial of, at Car-
thage, 12, 193, 207, 210, 237 sq.,
240, 244; examination of, at
Rome, 237, 241, 393; "Defini-
tions" ascribed to, 159; quota-
tions from a work of, 195 sq., 202,
211; other writings of, 159, 228,
237, 238; "profession of faith "
by, 238, 245, 393; character of,
201, 230, 239, 241; teachings of,
159 sq.; exegesis of, 174.
Co-equality of Divine Persons, 98,

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

Condemned, all justly, 123.
Conjugal intercourse, 380.
Constantius, Bishop, 230.

Conversions, sudden, 388.

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

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

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

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

Co-operation of God and man, III, Eucharist, a sacrifice, 90; only for

227, 233.

Councils, at Carthage, 237, 240, 394,
439; at Diospolis, 240 sq.; at
Mileve, 394, 439; another not
needed, 434.
Creation, good, 162, 391, 418; is it
an eternal process? 364 sq.;
proof of God from, 91.

Creator versus Saviour, 134.
Credulity not good, 107.

Creed, the, 184.

Cresconius, 437, 439.

the baptized, 25; called life, 28,
90.
Eulogius, 187.

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

Cross made of none effect, 124, 413. Eyes, good and bad use of, 224.
Cupidity, 225, 406.

Cynics, shamelessness of, 274.
Cyprian, 72, 194, 304, 319, 425 sq.,

433, 439, 454, 476, 500, 505, 510
Sq., 527 sq., 540, 543, 545.

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

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

Decalogue, 93, 406; summary of,
162.

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

Deluge, the, 249.
Demetrias, 225 seq.
Departing from sin, 170.

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

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

Difficulty of keeping the law, 150;

in obedience, 149, 150.

Digamy, 408.
Dinocrates, 319, 320, 366.

Discases, illustration from, 392.

Faculty, certain uses of, impossible,

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

Fall, its nature, 59; estate of man

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

Fasting, 164.

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

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

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

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

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

"Folly "distinguished from "heresy,"

190.

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

Freedom in Adam and in the saints,
486.

Free will, in Adam, 109, 378, 484;
how injured in the fall, 378; as
a faculty distinct from the use of
it, 109; a "midway" power, 109;
certainly possessed by man, 444
sq.; capable of evil, 186, 378;
not capable of good, S4, 148,
378, 395, 415; healed by grace,
89, 106, 415, 417; relation to
grace, 106, 226, 235, 421 seq., 443
seq., 456; not made void by grace,
106, 110, 285, 379, 395, 437, 439,
443 sq.; led by God, 185; not
the source of faith, 110; Pelagian
doctrine of, 226, 379, 421.
Friendship, Christian, 377.

Generation, carnal, 50.

Gentiles, salvation of, 104, 122; con.
dition of, 101, 122, 124; virtues
of, 104, 264.

Gifts, diversity of, 197; our duties in

relation to, 546.
"Give what Thou commandest," 92,

508. 547-547
Glorification of Christ, 172.
Glorying in self forbidden, 104, 428.
God, impossibilities to, 140; only

good, 170.

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

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

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

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

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

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