that furnish any assistance, unless new sins be committed: let such a one be anathema. For divine grace not only gives the knowledge of what is proper to do, but also inspires us with love, that we may be able to carry out what we know.’ ‘If any one says that the same divine grace, which is about Jesus Christ our Lord, aids us only in keeping us from sinning, since by it is revealed and manifested to us the knowledge of sins, so that we may know what to seek and what to avoid, but that by it are not given to us the love and the power of doing that which we have found good to do: let such a one be anathema. For both are the gifts of God, both the knowledge of what is proper to do, and the love of the good which it is proper to do.’ ‘If any one says that the grace of justification is given to us so that what may be performed by our free will may be more conveniently done through grace, for, without receiving divine grace, we have been able, though inconveniently, to perform the divine commandments: let such a one be anathema. For of the fruits of the commandments the Lord has not said: Without me you will do inconveniently, but he has said: Without me ye can do nothing.’”
That, according to the Theology, is the first error. The second error consists in this, that to some God has given grace and has preordained them to the judgment, while to others he has given grace and has preordained them to salvation. This is the way it has to be considered:
“We believe that the all-good God has preordained to glory those whom he has chosen from eternity; and whom he has rejected he has turned over to the judgment, not, however, because he wishes in this manner to justify some, and leave others and judge them without cause: for that is not characteristic of God, who is common to all, and is not a revengeful Father, who will have all men to be saved, and to come unto the knowledge of the truth (1 Tim. ii. 4); since he foresaw that some will make
