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human condition. Hence the Apostle says, 03 deach reigned from Adam to Moses, even

over them that finned not after the similitude of Adam's transgression."; The weakness of man to fulfil the law he h

proves Fuhread thus, For that no man can fulfil the law,

and do all the things which are commanddo

ed, the Apostle elsewhere teftifies, saying,
For what the law could not do, &c.On
those words, The fin of Judah is written with
a pen of iron, &c. he has this note, “If
chis be so, where is that, that the doting old
woman (meaning Pelagius) devises, that a
man may be without fin if he will; and
that the commands of God are easy ?” And
elsewhere ", directing himself to. Pelagius,
“ You fay, says he, that the commands of
God are easy, and yet you can't produce
one man that has fulfilled them all, answer D
me, are they eafy or difficult? If easy, pro-
duce the man that has fulfilled them; if
difficult, how durft thou say, the commands
of God are easy, which no man hach ful.
filled ?" Yea, he affirms, that man can do
nothing that is good of himself. “ Man,
says he', from the beginning of his creation
makes use of God as his helper ; and seeing
it is of his grace that he is created, and of

h Comment. in Gal. Tom. 2. p. 75. M. i Comment. in Hierem. Tom. 5. p. 141. B. k Ad Ctefiph. adv. Pelag. Tom. 2. p. 85. B. Ad Cyprian. Explan. Pl. 89. Tom. 3. P. 32.,

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his
mercy

that he sublists and lives, nihil
boni operis agere potest absque eo, he can
do no good work without him; who hath so
given free will chat he may not deny his
own grace in every work, left the liberty of
the will should redound to the injury of the
Creator, and to the hardening of him, who .
is so made free, that without God be knows
that he is nothing.And elsewhere he ob-
serves “, that “ without çhe Holy Ghost
there is no strength,” 1.8. to do any thing
that is good. Moreover he declares ", that
“ this is the chief righteousness of man co
reckon, that whatsoever power be can have,
non suum effe, fed Domini qui largitus est, is
not his own, but the Lord's, 'wbo gives it."
Yea, he pronounces °, the man “ accursed,
who not only puts his hope in

his hope in inan, but him that makes flesh his arm, i.e. his own strength; and whatsoever he does, non Do, mini clementiae, sed suae putaverit esse virtutis, does not think it is owing to the clemen. cy of the Lord, but to bis own power." He denies, that the understanding of the scriptures, and utterance to declare the mind of God, are in the power of man, “ For, says he', unless all things which are written were opened by him, who has the key of

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m Comment. in Eph. Tom. 9. p. 96. L.
* Adv. Pelag. 1. 1. Tom. 2. p. 88. H.
• Comment. in Hierem. Tom. 5. p. 141. D.
? Ad Paulin. Tom. 1. p. 36. D.

David,

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David, who opens and no man puts, who fouts and no man opens, nullo alio referente pandentur, they could be opened by no other." And in another place he says ?, “The opening of the mouth is not in the power of man but of God; as Paul says, a great door, and effe&tual, is opened unto me, and there are many adversaries, wherefore God is called he that opens.” The whole work of conversion, repentance, spiritual knowledge, are clearly ascribed by him to the power of God, and not man. He represents

He represents " man as being much in the same case the poor woman was, whom Satan had bound eighteen years, so that she could not look up to heaven, but always on the earth; fo man is bowed down, et se erigere non poffit, and can't raise bimself up, because he is bound by the Devil.”. On these words, I'll give them an heart to know me, he makes this remark . « This is like to that of the Apostle, God is be that worketh in you both to will and to do; for not only our works, buc our will, Dei nitatur auxilio, depends upon the belp of God.And on those words, Turn'tbou me and I fall be turned, he has this note t; “ We can't fulfil this that we repent, unless we lean on the help of God;

9 Comment. in Joel. Tom. 6. p. 25. C.

Comment. in Ifa. Tom. 5. p. 6. E. F. s Comment, in Hierem. Ib. p. 150. C.

Ib. p. 158. I.

for

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for after thou shalt convert me, and I shall
be converced unto thee, then shall I know
that thou art the Lord my God, and that
my errors and fins shall not say me; vide
quantum sit auxilium Dei, et quam fragilis
humana conditio, see how great is the help of
God, and how frail the condition of man;
that we can't by any means fulfil this, that
we repent, unless the Lord first convert us.
And in another place“, having cited John
vi. 44. thus descants upon it; “When he
says, No man can come to me, he breaks the
proud liberty of free will; for if ever he
would come to Chrift, unless that is done
which follows, except my beavenly Father *
draw him, nec quicquam cupiat et fruftra
nitatur; he can deprë nothing, and in vain
be endeavours.And on these words, which
he thus reads, I will give them thought and
fense, that they may know me, he argues ;
“ If thought and sense are given by God,
and the understanding of the Lord Spring
from him who is to be known, ubi eft liberi
arbitrii tantum superba jactatio, where is the
proud boasting of free will ?And having
mentioned Psal. lxxvii. 10. which he ren-
ders thus, Now have I begun; this is the
change of the right hand of the most bigh,
makes this remark on it ; " It is the lan,

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u Adv. Pelag. 1. 3. Tom. 2. p. 100. L.
v ļb. 1. 2. p. 98. 1. * Ib. p. 97. B.

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guage of a righteous man, who after meditation in Deep, and distress of conscience, at last says, now have I begun either to repent, or to enter into the light of knowledge; and this change from good to better, non mearum virium fed dexterae et potentiae Dei eft, is not owing to my own Arength, but to the right hand and power of God." He frequently argues against the power of free will from this consideration, that upon a supposition of this there's no need of prayer ; “ For, says he, if only the grace of God lies in this, that he hath made us endued with free will, with which we are content, nor do any longer stand in need of his help, lest if we should, our free will would be destroyed; then we ought by no means to pray any longer, and thereby engage the goodness of God, that we may daily receive what being once received is in our power ;" for “ we pray in vain, adds he, if it is in our will to do what we will."

“Why should men pray for that from the Lord which they have in the power of their own free will?” He farther argues y against the power of free will from the grace of God, and the help and assistance which he affords to

« where, says he ", there is grace there's no reward of works, but the free

man ;

y Ad Ctefiph. adv. Pelag. p. 84. I. Adv. Pelag. I. 1. p. $8. 1. K. 1. 2. p. 95. E. F. G.

z Ad Demetriad. Tom. I. P. 23. M.

P. 102. A.

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