we have free-will) he wills us to will that which is good, that when we have willed it, he himself also may will to fulfil his own counsel in us."—Vol. 4. part 1. p. 331.

"For by grace are ye saved, through faith: and that not of yourselves: it is the gift of God (i). Therefore, he says, he was about to shew the exceeding riches of his grace in the ages to come, in his kindness, because ye are saved by grace through faith, not through works. And this very faith is not of yourselves: but of him who called you. But this is said, lest, perhaps, this thought should secretly arise in you; If we be not saved through our works, certainly we are saved through faith, and in another way our salvation is owing to ourselves. Therefore he added and said, That faith itself is not of our will, but of the gift of God. Not that free-will is taken away from man. And as the Apostle writes to the Romans, 'It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy (k);' but, that the freedom of will itself has God for its author, and all things are referred to his bounty, since he himself permitted us to will that which is good. And all this for this reason, that no one may glory that he is saved by himself, and not by God."-Vol. 4. part 1. p. 342.

"''Paul

(i) Eph. c. 2. v.8.

(k) Rom. c. 9. v. 16.

Nor

"Paul a servant of God, and an Apostle of Jesus Christ, according to the faith of God's Elect (1); that is, of those who are not only called, but elected. There is also a great difference in the Elect themselves, according to the variety of works, sentiments, and words. does it follow that the Elect of God either possesses faith according to election, or has the knowledge of truth according to faith. Whence our Saviour said to the Jews who had believed in him, If ye continue in my word, ye shall know the truth, and the truth shall make you free (m).' The Evangelist testifies that he spoke these things to those who did believe, but who did not know the truth, which they would have in their power to obtain, if they would remain in his word, and being made free, they would cease to be slaves.”Vol. 4. part 1. p. 410.

"Without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly (n):' That question which is repeated again and again by very many people, Why God, in making man, did not make him good and upright, may be solved by this passage. For if God be good voluntarily, and not of necessity, he ought, in making man, to make him after his own image and likeness, that is, so that he too might

(1) Tit. c. I. v. I. (m) John, c. 8. v. 31, 32.
(n) Philem. v. 14.

might be good voluntarily, and not of necessity. For they who assert that man ought so to have been formed, that he could not have admitted of wickedness, say that he ought to have been made such, as to be good by necessity, and not by will. But if he had been made such as to do good not by will, but by necessity, he would not have been like God, who is therefore good because he wills it, not because he is forced. From which it is evident, that they require a thing which contradicts itself. For when they say, man ought to be made like God, they desire that man should have free-will as God has. But when they say that he ought to be made such, that he could not admit of wickedness, while they impose upon him the necessity of good, they desire that he should not be like God. Therefore the Apostle Paul also might have retained Onesimus, to minister unto him, without the will of Philemon. But if he had done this without the will of Philemon, it would have been good, but not voluntary. But because it would not have been voluntary, it was in another way proved not to be good; for nothing can be called good, except what is voluntary. Whence the prudence of the Apostle is to be considered, who therefore sends back a fugitive slave to his master, that he may be of service to his master;

who

who could not be of service, if he was detained from his master. Therefore the former question is thus solved; God might make man good without his will: Moreover, if he had done this, the good would not have been voluntary, but of necessity. But what is good from necessity, is not good; and in another respect is proved to be bad. Therefore leaving us to our own free-will, he rather made us after his own image and likeness; but to be like God is absolutely good."-Vol. 4. part 1. p. 450.

"God has formed us with free-will; nor are we drawn by necessity, to virtues or to vices."Vol. 4. part 2. p. 195.

"That we possess free-will, and can turn it either to a good or bad purpose, according to our determination, is owing to his grace, who made us after his own image and likeness."-Vol. 4. part 2. p. 486.

"It is therefore agreed between us, that in good works after our own will, we depend on the assistance of God; in bad works, upon that of the devil.”—Vol. 4. part 2. p. 486.

"It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy (o).' From which words we understand that to will and to run, are our own; but that the completion

(0) Rom. c. 9. v. 16.

of

of our will and running, belongs to the mercy of God; and thus it happens, that both in our will and running, free-will is preserved; and in the consummation of our will and running, all things are left to the power of God. We so preserve free-will to man, that we do not deny the assistance of God in each thing."--Vol. 4. part 2. p. 487.

"Know that baptism forgives past sins, and does not secure future righteousness, which is guarded by labour, and industry, and diligence, and always, above all things, by the mercy of God; so that it belongs to us to ask, to him to give that which is asked; to us to begin, to him to perfect; to us to offer what we can, to him to complete what we cannot."-Vol. 4. part 2. p. 532.

"Adam did not sin because God knew that he would; but God, as God, foreknew what he (Adam) would do, with his own free-will." Vol. 4. part 2. p. 536.

"Ask him why he chose the traitor Judas? Why he trusted the bag to him whom he knew to be a thief? Do you wish to hear the reason? God judges present, not future things. Nor does he condemn from foreknowledge the person who he knows will be such as afterwards to displease him but he is of so great goodness, and inexpressible