Augustin - anti-pelagian 229

Chapter 54 £[XXI.]—Beginning and End of Faith is of God.

Therefore that this opinion, which is unpleasing to God, and hostile to those gratuitous benefits of God whereby we are delivered, may be destroyed, I maintain that both the beginning of faith and the perseverance therein, even to the end, are, according to the Scriptures—of which I have already quoted many—God’s gifts. Because if we say that the beginning of faith is of ourselves, so that by it we deserve to receive other gifts of God, the Pelagians conclude that God’s grace is given according to our merits. And this the catholic faith held in such dread, that Pelagius himself, in fear of condemnation, condemned it. And, moreover, if we say that our perseverance is of ourselves, not of God, they answer that we have the beginning of our faith of ourselves in such wise as the end, thus arguing that we have that beginning of ourselves much more, if of ourselves we have the continuance unto the end, since to perfect is much greater than to begin; and thus repeatedly they conclude that the grace of God is given according to our merits. But if both are God’s gifts, and God foreknew that He would give these His gifts (and who can deny this?), predestination must be preached,—that God’s true grace, that is, the grace which is not given according to our merits, may be maintained with insuperable defence.

Chapter 55.—Testimony of His Previous Writings and Letters.

And, indeed, in that treatise of which the title is, Of Rebuke and Grace,134 which could not suffice for all my lovers, I think that I have so established that it is the gift of God also to persevere to the end, as I have either never before or almost never so expressly and evidently maintained this in writing, unless my memory deceives me. But I have now said this in a way in which no one before me has said it. Certainly the blessed Cyprian, in the Lord’s Prayer, as I have already shown, so explained our petitions as to say that in its very first petition we were asking for perseverance, asserting that we pray for itwhen we say, “Hallowed be Thy name,”135 although we have been already hallowed in baptism,—so that we may persevere in that which we have begun to be. Let those, however, to whom, in their love for me, I ought not to be ungrateful, who profess that they embrace, over and above that which comes into the argument, all my views, as you write,—let those, I say, see whether, in the latter portions of the first book of those two which I wrote in the beginning of my episcopate, before the appearance of the Pelagian heresy, to Simplicianus, the bishop of Milan,136 there remained anything whereby it might be called in question that God’s grace is not given according to our merits; and whether I have not there sufficiently argued that even the beginning of faith is God’s gift; and whether from what is there said it does not by consequence result, although it is not expressed, that even perseverance to the end is not given, except by Him who has predestinated us to His kingdom and glory. Then, did not I many years ago publish that letter which I had already written to the holy Paulinus,137 bishop of Nola, against the Pelagians, which they have lately begun to contradict? Let them also look into that letter which I sent to Sixtus, the presbyter of the Roman Church138 when we contended in a very sharp conflict against the Pelagians, and they will find it such as is that one to Paulinus. Whence they may gather that the same sort of things were already said and written several years ago against the Pelagian heresy, and that it is to be wondered at that these should now displease them; although I should wish that no one would so embrace all my views as to follow me, except in those things in which he should see me not to have erred. For I am now writing treatises in which I have undertaken to retract my smaller works, for the purpose of demonstrating that even I myself have not in all things followed myself; but I think that, with God’s mercy, I have written progressively, and not begun from perfection; Since, indeed, I speak more arrogantly than truly, if even now I say that I have at length in this age of mine arrived at perfection, without any error in what I write. But the difference is in the extent and the subject of an error, and in the facility with which any one corrects it, or the pertinacity with which one endeavours to defend his error. Certainly there is good hope of that man whom the last day of this life shall find so progressing that whatever was wanting to his progress may be added to him, and that he should be adjudged rather to need perfecting than punishment.

Chapter 56.—God Gives Means as Well as End.

Wherefore if I am unwilling to appear ungrateful to men who have loved me, because some advantage of my labour has attained to them before they loved me, how much rather am I unwilling to be ungrateful to God, whom we should not love unless He had first loved us and made us to love Him! since love is of Him,139 as they have said whom He made not only His great lovers, but also His great preachers. And what is more ungrateful than to deny the grace of God itself, by saying that it is given to us according to our merits? And this the catholic faith shuddered at in the Pelagians, and this it objected to Pelagius himself as a capital crime; and this Pelagius himself condemned, not indeed from love of God’s truth, but yet for fear of his own condemnation. But whoever as a faithful catholic is horrified to say that the grace of God is given according to our merits, let him not withdraw faith itself from God’s grace, whereby he obtained mercy that he should be faithful; and thus let him attribute also perseverance to the end to God’s grace, whereby he obtains the mercy which he daily asks for, not to be led into temptation. But between the beginning of faith and the perfection of perseverance there are those means whereby we live righteously, which they themselves are agreed in regarding as given by God to us at the prayer of faith. And all these things—the beginning of faith, to wit, and His other gifts even to the end—God foreknew that He would bestow on His called. It is a matter therefore, of too excessive contentiousness to contradict predestination, or to doubt concerning predestination.


Chapter 57 £[XXII.]—How Predestination Must Be Preached So as Not to Give Offence.

And yet this doctrine must not be preached to congregations in such a way as to seem to an unskilled multitude, or a people of slower understanding, to be in some measure confuted by that very preaching of it. Just as even the foreknowledge of God, which certainly men cannot deny, seems to be refuted if it be said to them, “Whether you run or sleep, you shall be that which He who cannot be deceived has foreknown you to be.” And it is the part of a deceitful or an unskilled physician so to compound even a useful medicament, that it either does no good or does harm. But it must be said, “So run that you may lay hold ;140 and thus by your very running you may know yourselves to be foreknown as those who should run lawfully:” and in whatever other manner the foreknowledge of God may be so preached, that the slothfulness of man may be repulsed.

Chapter 58.—The Doctrine to Be Applied with Discrimination.

Now, therefore, the definite determination of God’s will concerning predestination is of such a kind that some from unbelief receive the will to obey, and are converted to the faith or persevere in the faith, while others who abide in the delight of damnable sins, even if they have been predestinated, have not yet arisen, because the aid of pitying grace has not yet lifted them up. For if any are not yet called whom by His grace He has predestinated to be elected, they will receive that grace whereby they may will to be elected, and may be so; and if any obey, but have not been predestinated to His kingdom and glory, they are for a season, and will not abide in the same obedience to the end. Although, then, these things are true, yet they must not be so said to the multitude of hearers as that the address may be applied to themselves also, and those words of those people may be said to them which you have set down in your letter, and which I have above introduced: “The definite determination of God’s will concerning predestination is of such a kind that some of you from unbelief shall receive the will to obey, and come to the faith.” What need is there for saying, “Some of you “? For if we speak to God’s Church, if we speak to believers, why do we say that “some of them” had come to the faith, and seem to do a wrong to the rest, when we may more fittingly say the definite determination of the will of God concerning predestination is of such a kind that from unbelief you shall receive the will to obey, and come to the faith, and shall receive perseverance, and abide to the end?

Chapter 59.—Offence to Be Avoided.

Neither is what follows by any means to be said,—that is, “But others of you who abide in the delight of sins have not yet arisen, because the aid of pitying grace has not yet lifted you up;” when it may be and ought to be well and conveniently said, “But if any of you are still delaying in the delightfulness of damnable sins, lay hold of the most wholesome discipline; and yet when you have done this be not lifted up, as if by your own works, nor boast as if you had not received this. For it is God who worketh in you both to will and to do for His good will,141 and your steps are directed by the Lord, so that you choose His way.142 But of your own good and righteous course, learn carefully that it is attributable to the predestination of divine grace.”

Chapter 60.—The Application to the Church in General.

Moreover, what follows where it is said, “But yet if any of you are not yet called, whom by his grace He has predestinated to be called, you shall receive that grace whereby you shall will to be, and be, elected,” is said more hardly than it could be said if we consider that we are speaking not to men in general, but to the Church of Christ. For why is it not rather said thus: “And if any of you are not yet called, let us pray for them that they may be called. For perchance they are so predestinated as to be granted to our prayers, and to receive that grace whereby they may will, and be made elected “? For God, who fulfilled all that He predestinated, has willed us also to pray for the enemies of the faith, that we might hence understand that He Himself also gives to the unbelievers the gift of faith, and makes willing men out of those that were unwilling.

Chapter 61.—Use of the Third Person Rather Than the Second.

But now I marvel if any weak brother among the Christian congregation can hear in any way with patience what is connected with these words, when it is said to them, “And if any of you obey, if you are predestinated to be rejected, the power of obeying will be withdrawn from you, that you may cease to obey.” For what does saying this seem, except to curse, or in a certain way to predict evils? But if, however, it is desirable or necessary to say anything concerning those who do not persevere, why is it not rather at least said in such a way as was a little while ago said by me,—first of all, so that this should be said, not of them who hear in the congregation, but about others to them; that is, that it should not be said, “If any of you obey, if you are predestinated to be rejected,” but, “If any obey,” and the rest, using the third person of the verb, not the second? For it is not to be said to be desirable, but abominable, and it is excessively harsh and hateful to fly as it were into the face of an audience with abuse, when he who speaks to them says, “And if there are any of you who obey, and are predestinated to be rejected, the power of obedience shall be withdrawn from you, that you may cease to obey.” For what is wanting to the doctrine if it is thus expressed: “But if any obey, and are notpredestinated to His kingdom and glory, they are only for a season, and shall not continue in that obedience unto the end”? Is not the same thing said both more truly and more fittingly, so that we may seem not as it were to be desiring so much for them, as to relate of others the evil which they hate, and think does not belong to them, by hoping and praying for better things? But in that manner in which they think that it must be said, the same judgment may be pronounced almost in the same words also of God’s foreknowledge, which certainly they cannot deny, so as to say, “And if any of you obey, if you are foreknown to be rejected you shall cease to obey.” Doubtless this is very true, assuredly it is; but it is very monstrous, very inconsiderate, and very unsuitable, not by its false declaration, but by its declaration not wholesomely applied to the health of human infirmity.

Chapter 62.—Prayer to Be Inculcated, Nevertheless.

231 But I do not think that manner which I have said should be adopted in the preaching of predestination ought to be sufficient for him who speaks to the congregation, except he adds this, or something of this kind, saying, “You, therefore, ought also to hope for that perseverance in obedience from the Father of Lights, from whom cometh down every excellent gift and every perfect gift,143 and to ask for it in your daily prayers; and in doing this ought to trust that you are not aliens from the predestination of His people, because it is He Himself who bestows even the power of doing this. And far be it from you to despair of yourselves, because you are bidden to have your hope in Him, not in yourselves. For cursed is every one who has hope in man;144 and it is good rather to trust in the Lord than to trust in man, because blessed are all they that put their trust in Him.145 Holding this hope, serve the Lord in fear, and rejoice unto Him with trembling.146 Because no one can be certain of the life eternal which God who does not lie has promised to the children of promise before the times of eternity,—no one, unless that life of his, which is a state of trial upon the earth, is completed.147 But He will make us to persevere in Himself unto the end of that life, since we daily say to Him, ’Lead us not into temptation.’“148 When these things and things of this kind are said, whether to few Christians or to the multitude of the Church, why do we fear to preach the predestination of the saints and the true grace of God,—that is, the grace which is not given according to our merits,—as the Holy Scripture declares it? Or, indeed, must it be feared that a man should then despair of himself when his hope is shown to be placed in God, and should not rather despair of himself if he should, in his excess of pride and unhappiness, place it in himself?

Chapter 63 [XXIII.]—The Testimony of the Whole Church in Her Prayers.

And I wish that those who are slow and weak of heart, who cannot, or cannot as yet, understand the Scriptures or the explanations of them, would so hear or not hear our arguments in this question as to consider more carefully their prayers, which the Church has always used and will use, even from its beginnings until this age shall be completed. For of this matter, which I am now compelled not only to mention, but even to protect and defend against these new heretics, the Church has never been silent in its prayers, although in its discourses it has not thought that it need be put forth, as there was no adversary compelling it. For when was not prayer made in the Church for unbelievers and its opponents that they should believe? When has any believer had a friend, a neighbour, a wife, who did not believe, and has not asked on their behalf from the Lord for a mind obedient to the Christian faith? And who has there ever been who has not prayed for himself that he might abide in the Lord? And who has dared, not only with his voice, but even in thought, to blame the priest who invokes the Lord on behalf of believers, if at any time he has said, “Give to them, O Lord, perseverance in Thee to the end!” and has not rather responded, over such a benediction of his, as well with confessing lips as believing heart, “Amen”? Since in the Lord’s Prayer itself the believers do not pray for anything else, especially when they say that petition, “Lead us not into temptation,” save that they may persevere in holy obedience. As, therefore, the Church has both been born and grows and has grown in these prayers, so it has been born and grows and has grown in this faith, by which faith it is believed that God’s grace is not given according to the merits of the receivers. For, certainly, the Church would not pray that faith should be given to unbelievers, unless it believed that God converts to Himself both the averse and adverse wills of men. Nor would the Church pray that it might persevere in the faith of Christ, not deceived nor overcome by the temptations of the world, unless it believed that the Lord has our heart in His power, in such wise as that the good which we do not hold save by our own will, we nevertheless do not hold except He worketh in us to will also. For if the Church indeed asks these things from Him, but thinks that the same things are given to itself by itself, it makes use of prayers which are not true, but perfunctory,—which be far from us! For who truly groans, desiring to receive what he prays for from the Lord, if he thinks that he receives it from himself, and not from the Lord?

Chapter 64.—In What Sense the Holy Spirit Solicits for Us, Crying, Abba, Father.

And this especially since “we know not what to pray for as we ought,” says the apostle, “but the Spirit Himself maketh intercession for us with groanings that cannot be uttered; and He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to God.”149 What is “the Spirit Himself maketh intercession,” but, “causes to make intercession,” “with groanings that cannot be uttered,” but “truthful,” since the Spirit is truth? For He it is of whom the apostle says in another place, “God hath sent the Spirit of His Son into our hearts, “crying, Abba, Father!”150 And here what is the meaning of “crying,” but “making to cry,” by that figure of speech whereby we call a day that makes people glad, a glad day? And this he makes plain elsewhere when he says, “For you have not received the Spirit of bondage again in fear, but you have received the Spirit of the adoption of sons, in whom we cry, Abba, Father.”151 He there said, “crying,” but here, “in whom we cry;” opening up, that is to say, the meaning with which he said “crying,”—that is, as I have already explained, “causing to cry,” when we understand that this is also itself the gift of God, that with a true heart and spiritually we cry to God. Let them, therefore, observe how they are mistaken who think that our seeking, asking, knocking is of ourselves, and is not given to us; and say that this is the case because grace is preceded by our merits; that it follows them when we ask and receive, and seek and find, and it is opened to us when we knock. And they will not understand that this is also of the divine gift, that we pray; that is, that we ask, seek, and knock. For we have received the spirit of adoption of sons, in which we cry, Abba, Father. And this the blessed Ambrose also said.152 For he says, “To pray to God also is the work of spiritual grace, as it is written, No one says, Jesus is the Lord, but in the Holy Spirit.”

Chapter 65.—The Church’s Prayers Imply the Church’s Faith.

These things, therefore, which the Church asks from the Lord, and always has asked from the time she began to exist, God so foreknew that He would give to His called, that He has already given them in predestination itself; as the apostle declares without any ambiguity. For, writing to Timothy, he says, “Labour along with the gospel according to the power of God, who saves us, and calls us with His holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the times of eternity, but is now made manifest by the coming of our Saviour Jesus Christ.”153 Let him, therefore, say that the Church at any time has not had in its belief the truth of this predestination and grace, which is now maintained with a more careful heed against the late heretics; let him say this who dares to say that at any time it has not prayed, or not truthfully prayed, as well that unbelievers might believe, as that believers might persevere. And if the Church has always prayed for these benefits, it has always believed them to be certainly God’s gifts; nor was it ever right for it to deny that they were foreknown by Him. And thus Christ’s Church has never failed to hold the faith of this predestination, which is now being defended with new solicitude against these modern heretics.

Chapter 66 [XXIV.]—Recapitulation and Exhortation.

But what more shall I say? I think that I have taught sufficiently, or rather more than sufficiently, that both the beginning of faith in the Lord, and continuance in the Lord unto the end, are God’s gifts. And other good things which pertain to a good life, whereby God is rightly worshipped, even they themselves on whose behalf I am writing this treatise concede to be God’s gifts. Further, they cannot deny that God has foreknown all His gifts, and the people on whom He was going to bestow them. As, therefore, other things must be preached so that he who preaches them may be heard with obedience, so predestination must be preached so that he who hears these things with obedience may glory not in man, and therefore not in himself, but in the Lord; for this also is God’s precept, and to hear this precept with obedience—to wit, that he who glories should glory in the Lord154 —in like manner as the rest, is God’s gift. And he who has not this gift,—I shrink not from saying it,—whatever others he has, has them in vain. That the Pelagians may have this we pray, and that our own brethren may have it more abundantly. Let us not, therefore, be prompt in arguments and indolent in prayers. Let us pray, dearly beloved, let us pray that the God of grace may give even to our enemies, and especially to our brethren and lovers, to understand and confess that after that great and unspeakable ruin wherein we have all fallen in one, no one is delivered save by God’s grace, and that 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.

Chapter 67.—The Most Eminent Instance of Predestination is Christ Jesus.

But there is no more illustrious instance of predestination than Jesus Himself, concerning which also I have already argued in the former treatise;155 and in the end of this I have chosen to insist upon it. There is no more eminent instance, I say, of predestination than the Mediator Himself. If any believer wishes thoroughly to understand this doctrine, let him consider Him, and in Him he will find himself also. The believer, I say; who in Him believes and confesses the true human nature that is our own however singularly elevated by assumption by God the Word into the only Son of God, so that He who assumed, and what He assumed, should be one person in Trinity. For it was not a Quaternity that resulted from the assumption of man, but it remained a Trinity, inasmuch as that assumption ineffably made the truth of one person in God and man. Because we say that Christ was not only God, as the Manichean heretics contend; nor only man, as the Photinian heretics assert; nor in such wise man as to have less of anything which of a certainty pertains to human nature,—whether a soul, or in the soul itself a rational mind, or flesh not taken of the woman, but made from the Word converted and changed into flesh,—all which three false and empty notions have made the three various and diverse parties of the Apollinarian heretics; but we say that Christ was true God, born of God the Father without any beginning of time; and that He was also true or very man, born of human mother in the certain fulness of time; and that His humanity, whereby He is less than the Father, does not diminish aught from His divinity, whereby He is equal to the Father. For both of them are One Christ—who, moreover, most truly said in respect of the God, “I and the Father are one;”156 and most truly said in respect of the man, “My Father is greater than I.”157 He, therefore, who made of the seed of David this righteous man, who never should be unrighteous, without any merit of His preceding will, is the same who also makes righteous men of unrighteous, without any merit of their will preceding; that He might be the head, and they His members. He, therefore, who made that man with no precedent merits of His, neither to deduce from His origin nor to commit by His will any sin which should be remitted to Him, the same makes believers on Him with no preceding merits of theirs, to whom He forgives all sin. He who made Him such that He never had or should have an evil will, the same makes in His members a good will out of an evil one. Therefore He predestinated both Him and us, because both in Him that He might be our head, and in us that we should be His body, He foreknew that our merits would not precede, but that His doings should.

232 Chapter 68.—Conclusion.

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

1 [In some editions and in many Mss. the title is, On the Benefit of Perseverance, and the book is so cited by Remigius, Florus (or Bede), Hincmar, and others. Probably neither title is authentic. Prosper speaks of it to Hilary as if it simply bore the name of the second book of the Predestination of the Saints. “In the books,” he writes, “of Bishop Augustin, of blessed memory, which bear the title, On the Predestination of the Saints.”—W.] 1
2 (
Mt 10,22,
3 Ph 2,29.
4 (1P 3,17).
5 (Jr 32,40,
6 On the Predestination of the Saints, above, ch. 39.
7 (Ga 6,6,
8 Some editions read “recalled.”
9 Cyprian, On the Lord’s Prayer; see The Ante-Nicene Fathers, vol. 5,p. 450..
10 Cyprian, On the Lord’s Prayer, as above).
11 (Mt 6,11,
12 Cyprian, On the Lord ’s Prayer, as above.
13 (Mt 6,12).
14 (Ep 5,27,
15 “Potens” or “ponens” are different readings.
16 (1Jn 1,8
17 Cyprian, as above.
18 (Mt 6,13,
19 Hilary’s Letter in Augustin’s Letters, 226, ch. 3).
20 (Ps 84,6,
21 (Ps 66,9,
22 (Ps 140,8,
23 (Mt 6,13,
24 (Jc 1,14,
25 (Jc 1,13,
26 (Ps 26,2,
27 (1Th 3,5,
28 Cyprian, On the Lord ’s Prayer, as above.
29 (Ep 1,11,
30 (Ps 80,17-18.
31 (Jr 32,40).
32 (.
33 (Rm 9,20,
34 (Mt 20,14, etc.).
35 (Rm 9,20,
36 (1Jn 2,19,
37 (1Co 10,12,
38 (Rm 14,4,
39 (2Co 3,5,
40 (Ps 119,36,
41 Ambrose, On Flight from the World, ch. 1.
42 (Jn 1,12,
43 (Ga 5,6,
44 (2Co 3,5,
45 (1Jn 2,19,
46 (Is 57,16 [see LXX.]
47 Epistle 102, question 2; see the first volume of this series, p. 418.
48 (Lc 10,13,
49 (Mt 11,22).
50 (Rm 9,16,
51 (Rm 9,14,
52 (Ps 25,10).
53 (Ps 8,2,
54 See the Letter of Hilary in Augustin’s Letters, 226, ch. 8.
55 Retractations, Book 1,ch. 9.
56 Retractations, Book 1,ch. 20).
57 (Col 1,13,
58 (Ps 100,1
59 (Rm 9,23,
60 See above, Against Two Letters of the Pelagians, Book 2,chs. 11, 12.).
61 (Rm 5,12,
62 (Rm 9,20,
63 (Rm 11,33,
64 (Si 3,21,
65 (Mt 10,29).
66 Rm 8,30.
67 (Rm 11,29,
68 (Jb 7,1,
69 (1Co 10,12,
70 Above, ch. xiv.
71 (Ph 2,12-13.
72 (2Co 3,5,
73 Ambrose, On Flight from the World, ch. 1.
74 (Ps 84,5 [LXX].
75 LXX.: “In his heart he has purposed to go up.”
76 [An allusion to the Sursum Corda in the “Preface” of the Communion service. For its history see Smith and Cheetham’s Dictionary of Christian Antiquities, p. 1693. Cyprian in his treatise on the Lord’s Prayer already mentions it. It still has a place in the liturgies of the Church of England and the Protestant Episcopal Church in the United States.—W.]
77 (Col 3,1,
78 In the Letters of Hilary and Prosper).
79 (Ph 2,13,
80 (Ph 1,6,
81 (Jn 14,1,
82 (Jn 6,66,
83 (Jn 18,9,
84 (Is 53,1,
85 (Is 6,10,
86 (Jn 12,37 ff.
87 (Lc 18,1,
88 (Mt 13,11,
89 (Ps 101,1).
90 Cyprian, Testimonies, 3,4; see The Ante-Nicene Fathers, 5,p. 528.
91 (Rm 11,29,
92 (Jn 6,66,
93 (Mt 13,11,
94 (Mt 19,11,
95 (1Co 7,7,
96 (1Co 3,10,
97 (1Co 3,5,
98 (Lc 8,8,
99 Ba 2,31).
100 (Jn 16,12,
101 (1Co 3,1,
102 (Jn 1,1).
103 See above, On the Proceedings of Pelagius, ch. 30.
104 (Rm 11,24).
105 (Jc 1,5,
106 (Pr 2,6,
107 (Sg 8,21,
108 (1Co 4,7,
109 Cyprian, Testimonies, iii. 4; see The Ante-Nicene Fathers, 5,528.
110 (Jc 3,17).
111 (Jc 3,17).
112 (Jc 3,14,
113 (Jc 1,5,
114 (Ep 6,23,
115 (Mt 6,13,
116 (Jr 17,5,
117 (Rm 11,2,
118 (Rm 10,21 et seq).
119 (Rm 11,4 et seq.
120 (Rm 11,5,
121 (Rm 11,7,
122 Cyprian, Testimonies, iii. 4, as above.
123 Ambrose, On Flight from the World, ch. 1).
124 (Lc 1,3,
125 Ambrose On Luke, in the exposition of the prologue.
126 (Lc 9,53,
127 Ambrose, On Luke, Book 7, ch. 27.
128 Greg. of Nazianz). Orat. 44 in Pentecosten).
129 In the Letters of Prosper and Hilary, printed among Augustin’sLetters, Nos. 225 and 226.
130 Ba 2,31.
131 The Epistle of Hilary in Augustin’s Letters, 226, ch. 8.
132 Confessions, Book 10,chs. 19, 31, and 37.
133 Confessions, Book 3,chs. 11 and 12, Book 9,ch. 8).
134 On Rebuke and Grace, ch. 10.
135 (Mt 6,9,
136 Two books to Simplicianus.
137 Letter to Paulinus, 168.
138 Letter to Sixtus, 194.
139 (1Jn 4,7).
140 (1Co 9,24,
141 (Ph 1,13,
142 (Ps 37,23).
143 (Jc 1,17,
144 (Jc 17,5,
145 (Ps 118,8,
146 (Ps 2,12,
147 (Jb 7,1,
148 (Mt 6,13).
149 (Rm 3,26,
150 (Ga 4,6,
151 (Rm 8,15,
152 Ambrose, Commentary on Isaiah.
153 (2Tm 1,8, etc).
154 (1Co 1,31,
155 On the Predestination of the Saints, Book 1,ch. 30.
156 (Jn 10,30,
157 (Jn 14,28,

[i]Roberts, Alexander and Donaldson, James, Nicene and Post-Nicene Fathers, First Series: Volume V, (Oak Harbor, WA: Logos Research Systems, Inc). 1997.

Augustin - anti-pelagian 229