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If I knew sufficiently where the doubt concern∣ing this fourth Proposition lyes, perhaps I should better explain my mind. My intention was to say, that God bestows many gifts upon the Elect who by peculiar love are under the divine care, as is seen by
the following words where I say that God prepares a right or good will for us according to the testimo∣ny of the Apostle, 'Tis God that works in us to will and to do; and the rest which followes, to which I referre. Therefore God doth not leave his Elect destitute without Grace, nor in the hand of their own counsels. Nor do I design hereby to contra∣dict the saying of the VVise-man in any wise, (for it would be ridiculous so to do) Deum reliquisse ho∣m••nem in manu consiliorum suorum. But all that I intended to signifie by it, is, that God leaves not Free-will in his Elect without assisting it by his Grace, and that it being assisted thereby, happily performes all the things which are enumerated in my Treatise. S. Augustin patronizes this opinion in abundance of places. And I desire the Reader not to believe that I here make Free-will to be ne∣cessitated or compelled; for this would be an in∣jury to truth. In the same Treatise I dispute a∣gainst such as follow the false lights of a perverse spi∣rit and reason in the model which they forme to themselves of the holy gift of predestination; whilst through negligence and malice they referre the greatest liberty of Free-will assisted by God to a shameful and damnable necessity contrary to the ex∣presse doctrin of all the Doctors, and principally of S. Augustin, which Father is the most terrible to those kind of people. VVherefore I conclude with the truth received in the Church and with the authority of the same S. Augustin, That predesti∣nation doth not take away Free-will but rather esta∣blish it; as I have said expressely in my Treatise, to which I referre the Reader.