❧ A work of the predestination of saints written by the famous doctor S. Augustine bishop of Carthage, and translated out of Latin into english, by Nycolas Less, Londoner.  
¶ Item, another work of the said augustine, entituled, Of the virtue of perseverance to th'end, translated by the said. N. L.  
L●ndini. Anno▪ 1. 5. 50.  
Cum privilegio ad imprimendum solum.   

¶ To the right virtuous Ladi Anne, douchesse of Somerset etc. her faithful & daily orator Nicholas Less, wisheth the grace of god, with the increase of all godly vertuse.  
FOrsomyche as among many, there is on corrupt sort of heretics, & malicious despisars of the most benign, and liberat grace of God (right godly disposed Ladi) which will have, that his, omnipotent, & almighti majesty should be (as it were) after a certain fashion bound to there viel fragility and weakness, and not rather themself to his omnipotency and infinite power, denaying his eternal predestination making it none otherwise to be certain, than as, they will have it themselves: yea, many of them utterly denying, that there is any predestination, at all, which are of the great masters: & stout defendars of free will, having in their heads the eyse of cockatrices in their tongues the stings of adders, and in their stomaches the poison of, toads, kivered and cloaked over with goodly words, such as a man would think did come from the mouth of god himself with outward religion, and sanctimony of life, being able to deceive yea those which at wise men, ●iche more the simple & unlearned people: I have therefore taken upon me to show unto them, yea, not to them, but to those whom they go about to deceive, that this doctrine of predestination, which the go●ly men do reach, and they most wickedly denied, is no strange & new doctrine, but sic●e as the old church hath always firmly believed & constantly defended, translating this noble work of the great doctor saint Augustin, entitled, of the predestination of saints, which at the elect and chosen people of god, forth of the latin, into our mother tongue, that all men may see before their eyes, how rank & deadly their poison is, and so take heed & beware thereof in time. And lykwis as this book is to be set abroad to convince them which do stand in the denial of the predestination of god, which this godly doctor did write against certain heretics that denied the grace of god to be a free gift, proceeding of his own goodness, & not of our deservings even so, it seemed to me a thing very necessari, for this present time, against these venemose beasts which do infect all most all men, whom they do but look on, with the dedlieys of there poysonos docryn I do mean the anabaptysts and free will masters▪ which are so much more dangerous, as their mischief is cloaked with a dobl face of holiness ten times more religious to seem to than were the supersitious & arrogant papists: which beasts (& say) do hold a contrary heresy to those whom saint Augustin did imponge, granting that the beginning of our belief is the gift of god which they denied, but with tooth and nail defending, that all good works are of ourself, (which tother ascribed to the gift of god) and that all good works are in our own power either to do them, or to leave them undone, proceeding of our own free will, affirming all so most erronyosly, that his works do none otherwise take effect in us, than we will of ourself receive them, making his heavenly majesty bound to a sort of encarnate devils, (for how may he be called omnipotent, if any part of his omnypotency standeth in the will of man?) I thought it I say, necessari to join to this his foresaid book of the predestination of saints the second book which he wrote of the virtue of perseverance, or continuance in goodnis to the end, the forsomiche, as they do condemn all men of this age which are of a contrary judgement unto them, we might now see what fault they can find in this great doctor by what reason there erronyos opinions should not be condemned as most detestable and dangeros to be, suffered & born the little flock of christ But I sure they will not come abroad. For they do lork in cornats, they do crep secretly into men's bosoms, seeking whom they may sting like unto snakes which do lie hid under y● gre● grass. I would counsel all men to beware of them. For the end of all there studies and labours (how holy a pretence soever they have) at, not only the destruction of the souls of men but also the utter confusion & subversion of whole comen wealths: declaring thereby, that they at a more pestilent sect than ever were the papists. Which papists although they were right nought for the soul yet were they good and profitable for the body for civil common wealths, for the mentinaunce of civil justice, & all good politic orders. But as for thes, they are neither good for the body nor for the soul yea they are most mortal enemies and cruel murderers to both.  
furthermore, by these two small works, your grace shall perceive how necessary a thing it is, that the predestination of god should be known among the people, the ignorance whereof, what is it else but the veri lack of knowledge of the grace of god. And that not known, as it ought to be, how can the glori of god be praised as it should be, yea how is it not by that means obscured, and hid from them which should have it, and so give to god his right praise?  
To the confusion therefore, and shame of those detestable & shameless heretics, and for the erudition of the rest of the people, which are unlearned and easi to be deceived, I have brought thes works into our mother tongue that all men may▪ understand them, being so bold under your grace's favour as to dedicate them to your grace as to a faithful mother of all good works, that thereby the truth may be known, and god praised in all things: whose spirit I beseech to be with your grace that your soul may be edified and made strong in him which is the only author of all godliness So be it.   

¶ The first book of the great doctor Aurelius augustine, which he wrote of the predestination of saints.  

The first Chapter.  
WE are certain that the apostle Paul spoke to the Philippians after this manner, 
Philip. 3.  saying. To write of the self same things to you again, shall grieve me nothing at all, and to you it is a sure thing: The same apostle, writing to the Galathians, 
Galathi. ●.  after he perceived that he had been long enough with them, & that he had done as much as was necessary, in teaching & preaching unto them, said these words. Hereafter let no man mosest and trouble me.  
But as touching unto myself, although I cannot deny, but that I am very sorry, that the word of God, being so many fold, and also so manifest (which word teacheth us the grace of God, 
the grace of god.  which in no wise can be grace, if it be given after our merits) is not believed nor credeted as it ought to be, yet your godly desire, 
he temmende● them for their good desyr toward the amendment of them which were in error  & brotherly love (my dearly beloved children, Prosper and Hylary) whereby you declare yourself so sorry for their error, & so desirous of their amendment, that although I have written many works and epistles also as touching that matter, yet you would that I should write hence thereof again. 
he meaneth of the free grace of god  That same your brotherly love, and desire of their amendment (I say) I do commend and praise so much, that I cannot speak, and express it, and yet not so much as I am bound to do. Wherefore, here I do write again unto you, and although that I am not present with you, yet by you, do I the self same thing again, which me thought, I had done before sufficiently.  
After that I had red your letters, and pondered them well, I judged with myself, that those brethren, for whom you do take care, and godly thought, lest they should take the opinion of the Poet, which saith: let every man's trust, and hope be in himself, and so should run, and fall into that, which is spoken, not of the Poet, but of the Prophet, 
jieremy. ●  saying: Cursed are all men, which have their trust in man: I judged, (I say) that they must be handled after that fashion, as the apostle did those to whom he did say (and if ye be otherwise minded, 
Philip. 3  God shall open this thing also unto you. For yet they are blind in the question, which is of the predestination of saints. But if they be in that point, of any other mind and judgement, they have already enough, whereout God shall make the matter open, and manifest unto them, if they do abide & walk still in that, whereto they are come already. For the which cause, when the apostle said (if ye be of any other mind, god shall make that also open unto you) yet he added these words also (let us proceed and go forward in that where unto we are come.  
Those brethren, for whose sakes ye do take all this godly pain and labour, have profited so much, & are grown so far, that as the church of christ doth, so they do believe, 
A●l men are borne guilty of sin 〈…〉 there A●am  that all mankind is borne guilty of the sin of the first man and that they cannot be delivered from this evil any otherwise, than by the justice of the second man. They have been, yea they are brought to this point, 
The graci● of god preuē●teth our will beginning and ending our 〈◊〉 works,  that they do grant the will of man to be prevented by the grace of God, so by their own confession and words, no man is able or sufficient of himself, either to begin, or to make an end of any good work. If they do keep these things well in their mind, whereto they are come, they shall declare themselves to be far from the error of the Pelagians▪ Wherefore, if they do walk in these things, 
Prayer 〈◊〉 weapon age●inst error ● blindness  and pray unto him which doth give understanding and knowledge, if they do think at this present any otherwise of predestination, then they owght● for to think, he shall at the length open this also unto them. Yet, let us also for our part, show, and declare the affection of the same love, which we do bear toward them, therein, and bestow our labour, and diligence, in teaching, so much as pleaseth him to give unto us (upon whom we do call) that in these our wittings, we may say & speak, those things, which should be meet, and profitable for them. For what can we tell, whither our lord, will work in them, by this our service, wherein, we do serve to them, in free love, and charity, yea or nay?   

The second Chapter.  
first therefore, we must prove, that saith by the which we are Christians, is the gift of god, (if it be possible for us to do it, 
faith is the gift of god.  with greater diligence, than we have done already in so great, and many books which we have written thereof before this time) But now, as I do perceive, we must make answer unto them, which do say, that the testimonies of the scripture, which we have alleged for this matter, in other of our works, do serve and make (as they say) that we should believe, 
against thot which say that faith is of ourself but the encreas the● of 〈◊〉 god.  that faith itself, hath the beginning of ourself, but that the increase of that same faith, whereby it is made greater, is of god, as though, faith itself were not given to us of god also, but only increased and made greater in us by him, as a thing by us deserved, to be had at his hand, because we did first of oure self begin to believe. And herein they do vary and differ nothing, from that mind and opinion, 
Pelagians error condemned in the counsel at palestine.  which Pelagian in the synod or counsel of the bishops held at Palestyn (as the register and acts of that same counsel do bear witness) was compelled to deny & condemn, whose opinion was, that the grace of god is given after our deservings: as though the beginning of our belief, or to begin to believe in us, should pertain nothing to the grace of God, but that thing only which is added thereunto, that is to lay, that we do more fully more perfectli, and more feruentli believe. And by this their reason, we do first give unto God, the beginning of our ●aithe, that he might reward us again, with the increase thereof, and giving to us other things, which we do ask of him faithfully.  
But against this their savenge▪ wherefore do we not give ear, and hearken to the words of the apostle, which doth say: 
Roman. 〈◊〉  What man hath given any thing first unto god, and it shallbe rewarded to him again? For of him, by him, and in him, are all things. And then▪ the beginning of our faith, of whom should it be, but of him? We eam not say, this thing excepted all other things are of him. But all things are of him, by him & in him. But what man will say that he which beginneth to believe of himself deserveth nothing of him, in whom he first believed? So that by this reason, all other things are given to him for his own deserving, as a reward given to him of god, and so, the grace of God is given as we do merit and deserve. Which opinion being laid to Pelagians charge, he did reprove & condemn. because he would not be condemned him self. Therefore, who so will clean void, & be out of the danger of this damnable opinion, let him truly understand the which the apostle spoke saying: To you it is given freely for Christ's sake that you should not only believe in him, but also that you should suffer for him. The Apostle doth teach us that both to believe, 
〈◊〉. 1  and to suffer for him are the gifts of god, in that he doth say, that both to believe in him, & also to suffer for him, are given freely unto us. He doth not sai, 
No man can 〈◊〉 except it 〈◊〉 given to him that he should believe  a more perfect, & a greater faith to believe in him, but he saith that you should believe in him, is given unto you. The same Apostle doth not say, that he hath obtained mercy, that he should be made more faithful/ ●ut that he should believe, & be faithful because he knew rightwell, that the beginning of faith, was not of himself, which he, being man might give first unto god, and so be rewarded again of god with the increase thereof, but that he was made faithful of him, of whom he was made apostle. How, & by what means he began to believe, it is written & read openly in the church, that all men do know it. For, when he did hate, & abhor the faith, which he persecuted, being a great enemy thereto. suddenly he was converted, unto the same faith, by a grace, which was more mighty, & of more power, than he was the being the converter of him, to whom it was said by the prophet, that he should so do, with these words, (Thou converting us, 
psal▪ 84●  shalt quicken us, & give life unto us,) that he should be made I say, not only one that would be desirous to believe, of one which would not, but also of a persecutor, a man ready to suffer persecution, in the defence of of the same faith. For it was given to him of Christ, that he should not only believe in him, but also that he should suffer for him. And therefore, giving commendation and praise unto this grace of god, which is not given after any merits, or deserving of us, but which both work all good merits of himself, he said these words following. 
● Corin ●. 4.  Not that we are able of ourself so think any good thing, as of ourself, but all our sufficiency and ableness is of god.  
Let those men here mark well & consider these words, which do foolishly think, that the beginning of our faith is of ourselves, 
By the antecedent he proveth ●he con●●uene,  & that the augmenting and increase thereof is of god. What man doth not see and perceive, that the thought of the thing believed doth precede and go before the belief▪ For no man doth believe any thing, which he hath not minded, and thought on before, 
The thou●●ht is the beginning of belief, but the thought is the 〈◊〉 of god. 〈◊〉 the beginning of believe is the gift of god.  how it is worthy to be believed. Although that certain cogitations, and thoughts in the mind, be they never so quick and sudden, do as it were fly before the will to believe, the which thoughts the will doth accompany and follow so nigh, that it can be no nigher, and as it were at the very heel's, yet it is necessary, that all things which are believed, be believed by a certain cogitation or minding of the thing believed going before, although, belief is nothing else but the agreement in the thought, 
what is 〈◊〉 believe,  unto that thing which is thought on. For every man, which doth think on a thing doth not straight way believe that thing, whereon he thinketh: for many men do think on some things which they would not believe, but he, which doth believe, doth first think, and in thinking believeth, and believing thinketh. Wherefore, 
The conclusion of his argument,  as touching that point of our religion, whereof the apostle speaketh, if we be not sufficient to think any thing, as of our own selves, but that our sufficiency is of GOD, truly we are not able to believe any thing of ourself, as of ourself, which thing can not be without the thought, but our sufficiency, by the which, we begin to believe, is of God▪ Wherefore, as no man is sufficient and able of himself, either to begin, or to end any good work, as these our brethren do acknowledge to be true (as their own writings do declare) whereby in every good work, both in the beginning, and ending, our ableness is of God, even so, no man is able of himself, either to begin to believe, or to continue therein, but all that, which we do, is of god. For faith, if it be not first thought on, and had in mind, it is nothing, and we are not able to think any thing of ourselves, as of ourselves, but that which we do, & are able for to do, is of god. Well beloved brethren, 
A preparation to an other argument proving by ●ge promise of god that faith is the work of god.  we must beware and take good heed, that no man doth extol himself against god, which is, when he doth say, that he himself doth that thing, which god promised for to do. Was not the faith of the gentiles, promised unto Abraham, and he, giving the glory & praise thereof unto god believed strongly, because he knew that he, which promised, was able to do, & perform that thing which he promised? Th●n it is he, which doth work, 
Roman, 4.  and maketh the faith of the gentiles, being able to do that thing, which he promised. If god therefore doth work our faith, working after a strange and marvelous fashion in our hearts, that we should believe: is it to be feared lest he is not able to do the whole work, & therefore man should vindicate and challenge unto himself, the first part, or the beginning of faith, that thereby he might deserve to receive of him again for that beginning sake, so much as remaineth behind unperformed▪ I pray you see, whither they do mean any other thing in thus saying and doing, than that the grace of god, one way or other, should be given to us, for that we have deserved it: and sooth grace of god should not be grace. For after this manner, it is given to us as a thing of duty, which is dew unto us, and not as a free gift, for by that reason the believer should deserve of god, that he should increase his faith, so that the increase of his faith should be nothing else but the reward of his faith, which was first beg●ne in him, of himself. They do not mark that when they say, & speak these words, that they do take it to be a reward given of duty to them, which do believe, for their deserving, & not of grace. But wherefore they do not attribute, and give all the whole unto man (for so much as he could begin to do the thing of himself, which he had not before, that he might also go thorough with all, and make an end thereof, likewise of himself, as he did begin) I can not tell the reason, why they should not, except because the scriptures of god at so manifest and open, that they cannot be resisted, by the which scriptures, faith, which is the beginning of all godliness, is declared to be the gift of god, as the saying of the apostle teacheth us, which saith: he hath reparted, and given to every man faith after a measure. 
●●ma, 1  And that saying also, peace be to the brethren and charity, with faith from god the father, & from our lord jesus Christ. And such other. Because these testimonies of the scripture, 
〈…〉,  are so manifest, man will not go clean against them, that he will take all to himself, but yet he will the beginning of his faith to be of himself as though he would be at a composition with god, that he himself should have the one part of faith, and the other part should be for god, and in that thing, which he would have divided between them both, he setteth himself before, & god behind, ascribing the beginning, & first part to himself, and the rest which followeth, unto god.   

The third Chapter.  
THe godly, & lowly doctor (I do mean blessed Cypryane) was not of such judgement, 
S Cyprian  & mind, as they are of, whose saying was, that we should not boast ourself of any thing: forsomuch as nothing is out own. And for the proof thereof, he took the apostle to witness, saying on this wise, what hast thou that thou hast not received? if thou hast received it, wherefore art thou proud, 
Augusti confesseth 〈◊〉  as though thou haste not received it? By the which testimony, I was likewise overcome, when I was in like erour, thinking the faith by the which, we do begin to believe in god, was not the gift of god, but of ourself, with in us, & that by that same faith of ourself, we do obtain gifts, & rewards of god, by the which gifts, we do live honestly, ryghtwisely, & virtuously, 
This was the judgement of 〈◊〉 augustin in his error befor● 〈…〉 it.  in this world. I did not then think, that the grace of God did prevent, & go before our faith, but I thought, that we could not believe, without the knowledge of the verity had, & declared before▪ But to give consent, and belief unto the gospel, after it hath been preached, and declared unto us, the thing, I thought, was our own proper, and of ourselves, in ourselves. Which mine error divers of my works do declare, being written be●ore I was bishop, in the which you shall find that also, which you speak of in your letters, where I took on me to expound certain propositions taken forth of the epistle to the Romans.  
To be short, when I went about to retract all my works, putting the same retractation into writing, I had made an end of two books thereof, before your letters (being somewhat prolix and long) did come to my hands. And when I came to this book, which I promised to retract in my first volume, I spoke after this manner▪ saying. 
S Augusti 〈…〉 the words wherein he erred in 〈◊〉 king faith to be the work of 〈◊〉  Also as I was disputing & reasoning, what god had elected, and chosen, in him which was not yet borne, to whom he said, the elder should do service, and what thing likewise he did reprove in the elder, before he was borne, of whom it was rehearsed, though it were long after, or the prophet did speak the words, saying (I have loved jacob, but Esau I have hated) I brought my reason to this, 
●alach. 〈◊〉.  that I said, than god hath not elected the works of any man, in his prescience, and foreknowledge, but the faith of a man, that whom he knew, by his foreknowledge y● would believe, him he hath chosen, to whom he would give the holy ghost, that by well and good working, he might come to everlasting life. I had not yet well sought, nor found out, what election of grace that is, whereof the apostle doth speak, saying: The remnant is saved through the election of grace, 
〈◊〉. 11  which is no grace if any merytts do precede, or go before, lest that thing which is given, not of grace, but of deserving, should be given as a reward for our merits, & not freely. Therefore as I have alway said, 
● Corinth 12  for so saith the same apostle, there is but on god, which worketh all in al. Whereupon, 
In those words of the ap●●t●l▪ 〈◊〉 worketh he 〈…〉.  & by the which words I did conclude & say, that our faith & belief, is our own proper, & of ourself, but to work that thing which is good, is his, & of him: which doth give the holy ghost, to them which do believe, & yet I would not have so said, if I had not known perfectly, that the same faith also is found, to be among the gifts of god, which is given in the same spirit.  
It followeth then, that both to believe, & to work well, are our own as toching our will, & yet both are given to us, by the spirit of faith & charity. For charity is not given alone, 
ephes. 〈◊〉.  but as it is written, charity with faith from god the father, & our lord jesus christ. And as to●●ing the & ●●yd, a lyghtel after, speaking these words (for, to believe, and to will is our own, but god doth give unto them, which do believe, and are willing, the pour to do well, by the holy spirit, by the which spirit, love is poured in our hearts) my words are true, but, as I said, that the pour to do well, 
Both the will and the power of the will are the gifts of god,  is of god, even so do I say, by the self same rule, that both the one, as well as the other is his, because he doth prepare the will. And so likewise, both are our own, because they are not done against our will, but with our will. And by this reason, which I did, speak afterward, saying, because we can not will, except we be called, & also, when we do show ourself willing after we are called, neither our will, nor yet our endeavour in running do suffice, or prevail, except god doth give strength unto them which do run, and bring them also, whither he doth call them, I concluded after this wise, saying. It is manifest, that it is neither the will of him, which willeth, nor the running of the ronnar, that we do work good things, but it is the mercy of god, which maketh us to do well. This saying is true.  

two kinds of vocation  But as touching the vocation which is after the purpose and pleasure of god, I have not much disputed. For that vocation pertaineth not to all men, 
vocation ● election ●● not on thi●  which are called, but to them only which are elected. So that which I did say following (likewise as faith is the beginning of merit and deserving, 
Faith  in those which are elected, and not works, that it may be the gift of god, that they do work/ even so infidelity and impyete against god, 
Infid●l●te  is the beginning of that we do merytt, and deserve pain, that by the same pain we should work evil) is right truly and well spoken of me. And in an other place I said, Of whom he taketh mercy, he maketh him to work well, & whom he doth obdurate, and harden, him he doth relinquish & leave, that he can work nothing but the which is evil. Yet, that mercy is attributed & ascribed to the merit of faith preceding, & this obduration, or hardening, unto infidelity & impiety which precedyd. Which thing is true, it can not be denied. But yet this question ought to be demanded, 
A question  whither the merit of faith doth prevent & go before the mercy of god, that is to say, whither god is merceful to man for that onli, because he is faithful, or else, whither he showed his mercy to man for that he should be faithful. For we do read the saying of the apostle (which is) I have obtained & got mercy, that should be faithful, ●he doth not say because I was faithful. It is given therefore to the faithful man▪ But how? Truly, because he should be faithful. Wherefore, in an other place of the same book, I spoke these words very well, as followeth (for if we be called to faith & belief by the mercy of god, not by works, & the same mercy is given to them, which do believe, that they should work well, no man ought to be grieved & offended because the gentiles have the same merci. And yet I did not so diligently handle that vocation, which is of the purpose & mind of god, as I ought & should have done   

The fourth Chapter.  
Now verily you do see, what mind I was of then, concerning faith, & works (although my chief study, and labour should have been, to set forth the grace of god) in the which opinion, these our brethren (I perceive) are now, because they have been more diligent, and desirous to read my works, then to take any fruit or profit by them, as I did▪ For if they had: they should have found this question opened, and made plain to them, in the first book of those twain, which I did write (when I was first made bishop) unto the blessed father Simplician, bishop of the church of Milan, which succeeded in the said office, to holy father Ambrose, except (peradventure) they have not seen those works▪ If they have not, see that you cause them to look on them.  
Of this first book (of the twain which I did writ to Symplician) in my second book of retractations, I said these words following  
Of all the works, which I did write, after I was bishop, the first twain, were made and dedicated unto Symplician, the head father, 
He doth not call him m●lord of mylar. as we say my lord of ●ondon my lord of wynchester  and minister of the church of Milan (which was bishop there next to Ambrose) about diverse questions, taken forth of the epistle of Paul unto the Romans. About two of the said questions, I spent all the first book. Of the which, the first question was, upon this place of Paul, where it is written: What shall we then say, is the law sin? god forbid, continuing to that place, where the Apostle doth say: who shall deliver me from the body of this death? The grace of god, thorough jesus Christ our lord: Upon the which words of the apostle: the law is spiritual, but I am carnal, and such other words, where the flesh is declared to fight against the spirit: I made mine exposition, as though man was there described to be yet under the law, and not under grace. But a good while after, I perceived & found, that it pertained, yea also to the spiritual man, which is the more probable and true opinion▪  
The second question of that first book, began from that place, where Paul doth say: not only that, but also Rebecca was got with child, by one who was our father Isak, continuing to that saying, where he doth say, except the lord of Sabaoth had left unto us sede, we had been as Sodom, & like unto Gomor. In the solution of this question, I took on me to prove free will to be in man, but the grace of god went beyond me and overcame me. I was brought to this point, and farther I could not go, that the words of the apostle should be found very true, where he said, who doth discern or prefer●e thee? what hast thou that thou haste not received? if thou have received it, why dost thou boast thyself as though thou haste not received it?  
The holy martyr Cypryane, willing to show himself, to be of this mind, did prefyxe and set this tytule following, before a certain book which he made containing this whole matter, that is, we ought to boast us of nothing because we have nothing of our own. Behold, for what cause I said, that I was overcome by the testimony of the Apostle, when I was of a contrary mind, in the book, which I wrote to Symplycian, otherwise, than god hath now made open unto me. This testimony of the Apostle, when he spoke those words, to pluck in the proud heart, and great boasting of man, will not suffer, that any faithful man should say, I have faith of myself which I received not.  
This proud answer is put aside by the words of the apostle. Yea and that also is wiped away clean by the self same words, that they cannot say, although I have not a perfect faith of myself, yet have I the beginning thereof, by the which I do believe, first in christ▪ for thereto answer is made, where the apostle saith, what hast thou that thou hast not received, if thou haste received it, whereof dost thou boast thee, as though thou haste not received it▪   

The v Chapter  
But whereas they do say, 
〈…〉 on at the 〈◊〉  that these words, what hast thou which thou hast not received, do not pertain, nor are to be understanded, spoken of this faith (because it doth abyed and remain still in the same nature, now being corrupted, which nature, 
〈◊〉  was at the first given to us, whole and perfect) these their words do make no thing for their purpose, that they would have them make for, if they do consider and mark well, for what intent & purpose the apostle did speak them. For his mind and purpose was, that no man should be proud or boast himself of ani man. For there were risen dyssentions, and variances among the Corinthians, which were christians, new come to the faith, so that one said, I hold on paul an other said I am Apolos disciple▪ & an other, I take part with Cepha. For this cause said he, god hath chosen the foolish of the world to confound the wise men thereof, and the weak to confound the strong & mighty, the abjects, & most vile p●rsons, and that which is nothing, for to evacuate, make void, & nought worth, those things, which despere to be of great price & value, that no flesh should boast itself of any thing in this present life. Here every man may see the mind of the apostle, that he meant nothing else, but to pluck in, & to destroy the pride of man, that no man should be proud 〈◊〉 any man, and so by that, neither in himself. Furthermore, when he said, that no flesh should be proud before god (that he might show to us also, in whom man ought to rejoice, and be proud) he added these words: Of him, (saith he,) are ye in Christ jesus, which is made unto us the wisdom itself, by god, which is made our rightwiseness, our sanctification, & our redemption, that as it is written, who so rejoiceth let him rejoice & be proud in y● lord● hereupon had he occasion to rebuke them, saying, for yet are you carnal. For so much as there is emulation strife & contention among you are not ye fleshly and carnal? and walk ye not after the manners of men? men? For when any of you do say, I am Paul's disciple, or I am Apollo's, are not ye men? What I pray you, ●s Paul, What is Apoll●? They are ministers by whom ye have believed. And to every man (as god hath given grace) I have planted, Apollo hath watered, but god hath given the increase. So neither he, 
For god did▪ give that grace ●●to them, that they would plant and water,  which doth plant, is an● thing, nor he which doth water, but god which giveth the increase. Do not you see, that the Apostle intendeth nothing else, but that man should be brought low/ and made meek, and god only exalted, sith that in them which are planted, and in them, which are watered, he doth say, that neither the planter, nor yet the waterer, to be any thing, but god which giveth the increase▪ Yea: and also the self same thing that the one doth plant, & tother water, the apostle doth attribute, and give unto God, and not unto man, saying: as god hath given to every man, I have planted, and Apollo hath watered. So the apostle, proceeding in the self same matter, came to that he said, let no man therefore be proud, nor have his rejoicing in man, for he said before, he which rejoiceth, & is proud, let him rejoice, and be proud in the lord.  
After he had spoken these words, and diverse other, continuing still in that same purpose & matter, he said: These things brethren, I have described in mine own person, 
〈…〉  and in the person of Apollo for your sake, that ye might learn by us, that no man, above, & more than that, which is written, should swell one against another, for any man's cause. For who preferreth thee? What hast thou, that thou haste not received? If thou hast received it, why rejoicest thou as though thou hadst not received it? To suppose and think, that by these words, which the apostle doth speak against the pride of man, that no man should rejoice in man but in god, the natural gifts, which god hath given to man are to be meant and understanded (whither it be the self same nature, which god did give at the first, pure and clean 〈◊〉 else the remnant of that nature now corrupted) I take it to be to far from all reason. Do you think that these gifts of nature, which are common to all men▪ do prefer on man before an other? For at the first he said, who doth prefer▪ thee? whereto he adedd these words, what hast thou, that thou hast not received? For otherwise on man swelling against an other, might say, mi faith my justice, and right wysnes● and if he hath any thing else to speak of● doth pref●r, me before thee, and such like other words But against all such manner of cogitations, and thoughts, this godly doctor, making a bar, and leing (as it were) a stop, said, what 〈◊〉 thou that thou hast not received? Off whom haste thou any thing but of him, which doth prefer y● before that man, to whom he doth not give those gifts, which he hath given unto thee?  
But if thou haste received (saith he) why art thou proud, are though thou hast not received it? Doth he say any other thing, I pray you, but that he which doth rejoice should rejoice in the lo●de? But there is nothing so repugnant and contrary to this ●●ns and mind of the apostle, as if a man should rejoice in his merits, as though he did work them his own self, not the grace of god, but that grace or gift, which separateth the good people, from the evil, not that grace which is common, both to the good and bad, as well indifferent to the one, as to the other. Let nature have h●r grace, 
The dyffer●nce of gra●●● man.  by the which we are creatures, endued with reason, reasonable, being by that grace seperatyd and divided from brent beasts. Let nature also have an other grace, or gift, which doth make a certain difference, between man and man, as bewti, or favour of body, and wisdom, which maketh a difference between the well favoured and the wise man, from the ill favoured & foolish persons, & so forth in such like. But that man, whom the Apostall counselyd not to be proud, did not swell up or boast himself against any br●●t or unreasonable beast, nor yet against any other man, about any gift of nature, which gift, the worst & noughtyest person that liveth, may naturally have in him, as well as the best: but because he swelled up, & was proud of some good thing pertaining to a good life, ascribing it unto himself, & not unto god, wherein he deserved, to be said to of Paul, who doth prefer thee? For what thing hast thou, which thou hast not received.  
And although I should grant, that it were a thing natural, that a man may have faith in him, doth it therefore follow. that he hath faith in him? 
1. Thessa▪ 〈◊〉.  For every man hath not faith, although it were possible for every man to have faith. But the apostle doth not say, what thing mayst thou have, which thou hast not received, that thou mayst receive it, but he saith, what hast thou, which thou hast not received? Therefore, that a man may have faith, as well as a man may have charity, it is natural to all men, but for to have faith in deed, as to have charity, pertaineth to the grace of the faithful. That ●ame nature then, wherein the possibility to have faith, is given to us, doth not prefer one man before another: but faith truly is the thing, which preferreth the faithful before the unfaithful. So by these sayings, what man doth prefer y●, what hast thou that thou hast not received, who soever doth say, I have faith of myself, then have I not received it, doth speak verily against the most open, plain, & manifest verity, not because either to believe, or not to believe, is not in the will of man, but in those which are elected, the wilts prepared of the lord. It followeth that these words (who do prefer thee, & what haste thou that thou haste not received) doth pertain unto the same faith, which is in the will.   

The sixth Chapter.  
THere are many, 
He preventeth the objection with would pr●● faith to be of man, and dispro●●th it.  which do hear the word of the verity, of whom some do believe, & some do not believe: but contrary wise, do clean speak against it. It doth follow by that reason, that those men will believe, & the other will not believe. What man doth not already know this? what man would deny it But forsomuch as god prepareth the will of some men, and to some again, he doth not, we must make a difference, what cometh of the merci of god, & what of his judgement, & rightwiseness. The apostle saith, Israel obtained not that, which it sought after, 
〈…〉  but election did obtain it, as for the rest are blinded▪ as it is written▪ God hath given to them, the spirit of unquietness, eyes, that they should not see, & ears, that they should not hea●e, even unto this day. And david saith, let their tables be made to them a snare, to take them withal, and an occasion to fall, 
psal▪ l●viii,  and a reward unto them.  
Let their eyes be blinded, that they see not, 
Testimonies of the scriptures, containing the doctrine of the mercy and judgement of god  and bend thou down their back alway. Here may you see, both mercy and judgement, mercy, in election, which election hath obtained mercy, & judgement upon those, which are blinded, & yet they which would, did believe, the other, because they would not, did not believe. I do conclude here by, that mercy and judgement are wrought in the wills. For this election, is of grace, & not of our deserving. For the Apostle said a little before (so then is it in this time, the remnant are saved, thorough the election of grace.)  
But if it be of grace, then is it not of our works. For if it should be of our work, than grace were no grace. Freely therefore & without deserving of our works, hath election obtained that thing which it hath▪ There was nothing, which did precede or go before that election of there own, which they might give first, and afterward be rewarded again, for that which they did give. For he hath saved them without any reward, freely. The other▪ which are blinded, to them it was given (as it is written), for a reward. All the ways of the lord are mercy and verity. His ways are investigable, and unable to be searched out. It doth follow then, that his mercy, by the which ●e doth give salvation freely, and his verity whereby he judgeth rightwiselye, are unsearchable.   

The seventh Chapter.  
But paraduentur they will say, 
He rehearseth another of their ob●●tione, & re●re●yth it  that the apostle doth sever and divide faith, from works. The Apostle say they, doth say, that grace cometh not of our works, he saith not, say they, nor denieth that grace cometh of faith.  
It is so in deed, but jesus himself doth say, that the same faith, also is the work of god. And this work doth he command us forto work. For the jews said unto him, what shall we do that we may work the works of god? 
John: 〈◊〉.   
jesus answered to them and said, This is the work of god, that ye do believe in him whom he hath sent. After that same fashion doth the Apostle separate faith from works, making them as two several things, after that sort as in the two kingdoms of the Hebreus, 
The reason why we are iustefyd by faith.  ye do read that judas was separated from Israel, although that judas himself was Israel. But the apostle doth say, that man is justified by faith, not by works, because that faith is first given to us, whereby all other things are obtained and got, which are properly called good works, in the which works, we do live justly and godly. For he doth say, by grace are ye made safe, thorough faith, and that not of ourselves, but it is the gift of god, that is to say, that which I said, (through faith) is not of ourselves, but it is the gift of god. And now faith is not of works (saith he● lest some man (peradventure) would be proud thereof. 
So faith 〈◊〉 garden ●who by th●● example proveth that a man before faith may be 〈◊〉 and ●od 〈◊〉 by his goodness to be rewarded of god.  For it hath been a common saying among men, he hath deserved to believe, and to be faithful, because he was a good man, ye before he believed. Which thing might be said, and spoken of Cornelius, whose alms deeds were accepted, and his prayers herd, before he believed in christ. But yet he did not give his alms and pray with out all faith. For how did he make invocation, in whom he had not believed? But if he might have been saved without the faith of Christ, the great work master, and apostle peter should not have been sent unto him, that he might be edified, and builded up, by him. For except, that god doth build the house, the builders do spend their labour in vain. And you say, faith is of ourself, but all other things part●yning to the works of rightwiseness, are of god, as though faith did not parteyn to this building, as though, I say, the foundation pertain the not, nor were part of the house.  
But if it doth pertain unto the building, then doth he labour in vain, in building up faith, by his preaching, except the lord, showing his mercy, and compassion, doth inwardly build it. Therefore, what soever Cornelyves did work: before he blevyd in Christ, 〈◊〉 and afterward also, all together is to be ascribed unto god, lest any man (peraduentur) would rejoice, & be proud in himself. There fore the same onli master and lord, when he said th●s words, which I rehearsed before. (This is the work of God that ye should believe in him whom ●e hath sent) at the self same time, said also, I have said unto you, because you have seen me, and have not believed me, all that my father doth give unto me, shall come to me.   

The viii Chapter.  
WHat is meant by these words (shall come to me) but this, 
To come to the son is to believe in the son  shall believe in me. 
Ihon. vi  But to believe in the son, is the gift of the father. And afterward he said. Murmur ye not among yourselves, no man can come to me, except my father, which sent me, doth draw him, and I will raise him up again in the lattre day. It is written in the prophets, 
〈…〉  and all shall be taught of god. Al, which have hard, and be taught of the father, and have also learned that, which they have been taught, do come▪ unto me. What is that to say, every man, which hath hard of the father, & is learned of him, but this, that there is no man, which doth hear, and is learned of the father, 
There cometh none to the son: but whom the father teachyth▪ the cause then why they do not come is, because god both not teach them  but doth come unto me. For if that every man, which hath herd of the father, and is also learned of him doth come, than he, which doth not come, hath neither hard, nor is learned of the father.  
For if he had hard, and had learned, he should have come. For there is no man, which ever hard, & was learned of the father, that is not come. But every man, (as witnesseth the verity it self) which hath hard & is learned of my father, doth come.  
This scholl is very strange, and far from the sensis of the flesh, in the which schol the father is hard, wherein he teacheth, how a man may come unto his son, In that same scholl is the son also, for he is the word of himself, by whom the father doth so teach, & that thing, he doth not with the ears of the flesh, but with the ears of the heart. In that schol is also the spirit of the father and of the son, 
The father, the son, & the spirit of them both d●o ●ea●h a● in our school.  for the spirit is not idle but teaching also, and that not severally from the other, but jointli with them, For, as we have said, the works of the trinity are inseparable. And that same spirit is the holy ghost, 
Wherefore is it called the deed of the father▪ when we 〈◊〉 whom the father teacheth (sith that the son and the holy ghost as also present in tha● deed of teaching) he referreth the reader 〈◊〉 the 〈◊〉 which he 〈◊〉 of the 〈…〉.  of whom the apostle speaketh these words (having the self same spirit of faith). But therefore, this deed of teaching, is namely and principally ascribed to the father, because the son was begotton of him, his only begotten son from whom also proceeded the holy ghost, whereof it were to long to dispute every thing at large, for as much as I have written fifteen books of the trinity, (which is god) which books I do think are come to your hands or this time. This scholl, I say, is set far from all humane, & fleshly understanding wherein the father is hard, & doth teach. We do see many, which do come unto the son, because we do see many which do believe in Christ. But where and how, they have herd, and learned this of the father, we do not see. Truly this is a secret grace? And what man doth doubt therein, but it is grace?  
Therefore this grace, 
what thing doth grace work in the heart of man  which is secretly put into man's heart, on the mere liberality of god, is received of no hard and stony heart. For this cause, is it poured into man's heart, that it may first take away the hardness of the heart. Therefore, when the father is herd in the heart and teacheth that they should come unto the son, then doth he take away the hardness of the stony har●, and giveth in the stead thereof, an heart of flesh, as he promised by the prophet. For after this fashion, doth he make the children of promission, and the vessels of mercy, which he hath prepared to glory.  
But wherefore doth he not teach all men, 
an objection w●th the answer  that they should come unto Christ, but because he teacheth of his own mercy and compassion, all those whom he doth teach? And the cause, why he doth not tech the other, is of his rightwiseness & judgement. For on whom he willeth, he taketh mercy and compassion, and whom him pleaseth, he doth obdurate, and harden. But in giving that which is good, he showeth himself merciful, & in that he hardeneth, he rewardeth worthily.  
But if thou wilt say, that these words are not the words of the Apostle: but of some other, spoken unto him, that they should seem to say (than god is merciful, on whom he will have mercy, and hardeneth whom he will harden) which such other words, as do follow, as (wherefore doth he complain? who is able to be against his will, or to resist him?) Did the Apostle make answer to them again with these words: 
Answer  O man, thou dost say untruly? No forsooth, but he answered too them again (if I should grant them to be the words of some other man, spoken to the apostle) saying again to them. O man, what art thou, which dost reason and murmur against god? Doth the po●she●de say unto the potter, wherefore hast thou made me thus?  
Wherefore hast thou thus fashioned me? hath not the potter power and liberty, to make of the self same clay. etc. as you do know the words of the Apostle.  
And yet after a certain fashion the father doth teach all men to come unto the son.  
For, it is not in vain written in the prophets (and all men shall be taught of god). Which testimony, after he had rehearsed unto them, he added these words, 
By this 〈…〉 teacheth the understanding of these w●rdes▪ all m●n are taught of.  saying: (every man, saith christ, which hath hard and learned of my father, doth come unto me). likewise as when we do speak, and say when ou● talk and communication is of a master, which teacheth in town, or city, we do say, This man teacheth all our town or city, or else all the children of the town or city, not because all the children of the town or city, do learn, but because no man doth learn, or go to schol but they which do learn, or go to school with him: even so do we say very well and truly, God teacheth all men to come to Christ, not that all do come, but because noon do come, but they which are learned▪ and taught of him. But the cause, wherefore god doth not tech all men, the apostle hath declared so far, as he thought necessary, and expedient to be opened, saying these words, (because he would show his wrath, and make his power known, he brought forth with great patience the vessels of wrath, which at ordeinyd and made to perdition, that he might declare the riches of his glory, on the vessels of mercy, which he hath prepared to glory.) This is the cause, wherefore the word of the verity is folishnis, to them, which do perish, but to them, which are saved it is the virtue of god. All these, god doth tech to come to Christ, all these he will have saved and come to the knowledge of the verity. For, if he would teach them also to come to Christ, which do esteem, the preaching of the cross to be folishfolyshnes, there is no doubt, but they would come also, as well as the other. For he deceiveth no man, nor is deceived of any, which doth say, every man, which doth here of my father and is learned of him, commythe unto me. God forbidden therefore, that we should say, that any man should not come, which hath hard, 
Another 〈◊〉 lection  and is learned of the father. But for what cause (say they) doth he not teach all men? If we should say, that they would learn, whom he doth not teach, 
Aunswer●  answer would be made unto us on this wise, of them again, saying: What say you to that, which is written, (O lord, 
psalm, ●4.  when thou dost convert us, thou shalt quicken us, and give us life. Or else, if god doth not make them, which are not willing, for to be willing, wherefore doth the church pray, (as god commandeth for the persecutors thereof? For so would holy Cypryane have that to be understanded, 
math 6.  when we do say in our daily prayer: Thy will be fulfilled, and done in earth as well as it is in heaven. That is to say, 
* th● understanding of the second petition of the lords prayer.  after the mind of Cyprian as it is fulfilled in them, which do believe, and are therefore, as it were in heaven, so it may be fulfyiled in them, which do believe. and therefore are yet but in yea●the. Wherefore do we pray for them which do not believe, but that god would work in them the will to believe▪ The apostle speaking of the jews, doth say: Brethren, the will of my heart is good, and my prayer is for them, that they may be saved. He doth pray for them which do not believe. Doth he in so doing, pray for any thing else but that they should believe? for otherwise then by belief, they can not come to salvation.  
If the faith then of them, which do pray, 
A other obie●●on.  doth prevent the grace of god, doth the faith of them, for whom they do pray prevent and go before the grace of god, or nay● for we do pray, for them which do not believe, that is to say, which have not faith, that faith might be given to them. When the evengil is preached, some do believe & some do not believe, 
Answers  but they which do believe when the preacher doth pronounce his wordsoutwardly those (I say) do here, and learn inwardly in the heart being taught of the father. But they, which do not believe, do here, with there outward ears, & they have no manner of inward heating, or learning of the father, that is to say, to them, it is given, that they do believe, to the other it is not given. For no man (saith he) cometh to me, except my father which ●ent me, doth draw him, which is afterward more plainly spoken. For after these words, when he did speak of the eating of his flesh and drinking of his blood, some of his disciples said, this is very hardly spoken of him, 
Ihon. vi.  who can hear him? jesus knowing within himself, that his disciples murmeryd at his words, said unto them, doth this that I have said, offend you? And again he laid, The words, which I have spoken to you, are spirit & life, but there are among you, which do not believe. Then the evangelist of himself said, Ie●us knew from the beginning, who they were, which did believe, and whom he was, which should betray him. And christ said. Therefore I have said unto you, that no man can come unto me, it be given to him of my father.  
It followeth, 
The understanding of these wo●ds to be drawn of the father  that to be drawn of the father unto christ, and to hear, and learn of the father, that they may come to christ, is nothing else, but to receive the gift of the father, whereby they might believe in christ. For he, which said, no man can come unto me except it be given to him of my father, doth not discern, and prefer those which are the hearers of the gospel, before them, which do not here▪ but he preferreth those which do believe and are faithful, before them, which do not believe▪ and are unfaithful   

The ix Chapter  
IT followeth then that both, the beginning, 
●e concludeth that 〈◊〉 also 〈◊〉 to the gift of god.  and ending of faith is the gift of god.  
And, that this gift is given to some, and to some again it is not given, no man doubteth therein, except he will withstand, & go against the manifest scriptures of god. But because he will not give it to almen▪ no faithful man ought to be moved thereat, 
If all men ●oulde 〈◊〉 it were 〈◊〉 of rye●● are if 〈…〉 not of 〈◊〉 but of me ●ye  which doth believe, that of, and from on man, all men at go● into judgement and condemnation most just unto them (no man can say the contrary) so that no man can find any fault in god. although no man were delivered from that judgement, nor saved. Whereby it is evident, that It is the great grace of god, that many are saved. And by them, which are not delivered from the just judgement of god, they do acknowledge, what of right is dew unto themself, if they had their own deservings, because that they which do rejoice, should not rejoice in there own merits, which are no better, than thyrs which are condemned, 
Hieremy. ●  but should rejoice only in the lord.  
But the cause, wherefore he doth deliver this man more than that man, who can find, his judgements who can search out? And his ways are investigable. For it is more convenient, and comely, for us to say, & here with the apostle, (O thou man what art thou, which dost reason with god,) than that we should be bold for to speak any thing therein, as though we knew that thing, which he would have kept close, and hid from us: which will nothing that is unjust, and unrightwise.  
As touching that, which you do remember: I have spoken in a certain work which I wrote against ●urphurye, entituled (of the time of Christian relygron) I did so speak it, that I passed over & medelyd not, with this disputation of grace, because it was a weighty matter, and required great diligence. And yet I did not so slightly slip it over, but I declared that & would fain have spoken more than I did of it, & that it might be more commodiously, at an other time treated and reasoned of/ when it should be more meet for the matter. For among other words, which I spoke, making answer to a certain question, which was put unto me wherefore it was so long or Christ came, I said the●e words. For so much as they do not object to Christ, for what cause all men do not follow him, and his doctrine (for they do perceive: that they can make no such objection, no not too the wisdom of their philosophers, yea nor yet to the power of their gods) what will they say and answer thereto (if I would let pas, & not speak of the deep & pro●ounde wisdom, & knowledge of god, wherein, peraduenter a much more hid, and secret matter doth lie hid, than I am able to express or tell of, if I do pas ouer I say all other causes, & reason's, which other wise men would bring forth, and say no more but this in few words, concerning this question, that Christ did apere and show himself unto men, preaching his doctrine, when he knew, and where he knew, that there, and then, should be found men, which would believe in him. For in those times & places, where, & when, his evangill is not preached, he knew well enough before, that he should have such audytors, and hearers of his preaching, as were many (not all) at the time of his corporal presence being in earth, which would not believe in him, yea though he did raise up the dead forth of their graves. As we do see yet at this day many, which, although, the prophecies, which were of him, do apere, and a● most perfectly complished and fulfilled, as they were spoken of him, yet will not believe but do chose rather, with human subtlety, and craft, to resist and strive against the authorities of god, which are blown over all the world, than lowli to submit and give place un them. So long as the knowledge of man is small and weak, 
man's igno●rance can not after n● to the dep● wisdom of god.  it can not draw nigh unto the verity of god. What mervayl is it therefore, if christ, knowing the world then to be so full of unfaithful men, would not then be seen of them nor have his doctrine preached among them, whom he knew neither by his words, nor yet by the working of miracles would be brought unto belief?  
It may be, that, at that time all were such, as have been many from his coming, and a● yet at this day▪ and yet for all that, from the first creation of mankind otherwhyell more darkly, otherwhyl more openly & plainly, he ceased not, to prophecy, as he saw the time required, & there were also, from the time of Adam to Moses, ye and among the people of Israel some, to whom, singular, and special mystery, the prophecies, were committed, yea, and also among other nations of men before the incarnation of Christ, there were many which believed. For, sith that in the holy scriptures of the hebreus, there is mention made of many after the time of Abraham, which were neither of his lineage, nor yet of the people of Israel, nor yet of any of those, which came and joined themself to the people of Israel, & yet were partakers of this sacrament, why should we not believe that in other nations and country's also, there should be some, though they are not spoken of, which did believe? So the salvation of this religion, which is the only true religion, by the which only the true & perfect health, and salvation is promised, never failed any man, which was worthy of it, & who that had it not, was not worthy thereof. And from the first time, that, man was mad, there hath been always preaching, to some, to their judgement, & condemnation, to some again, to their salvation. And to whom the word of god was not preached, god knew from the beginning, that they would not believe, & where it was preached, and not believed, it was showed to them to their great judgement. And where it was taught and believed they are prepared to the fellowship and company of angels, and of his saints, in the kingdom of heaven.  
Do you not now perceive, that I was in mind, yea, and did speak these words, of the prescience, and foreknowledge of Christ, nothing prejudicating, the secret and hid counsel of God, nor hindering any cause or reason, that may be showed, and spoken therwhiche, me thought to be sufficient to convince, the pagans of their in fro●litie, which did object this question unto me? Therefore, where as ● said, that Christ would then show himself among men, and have his doctrine preached unto them, where & when he knew would be such as would believe in him, it might be said also, that Christ would then appear unto men, & have his doctrine preached unto them, when he know, and where he knew to be such, as were elected in him, from the first foundation of the world. But if I should have said so much then, I should have given occasion to the reader to have required and demanded of me, those things which now are necessary (giving them warning of the Pelagians error) to be disputed more substantially, & with greater diligence. I thought it therefore, for that time sufficient, to speak briefly thereof, not discussing the profound deepness of the wisdom and knowledge of god, nor yet meddling wi●h other causes thereto belonging, which, not them, but at other times, I thought more meet and convenient to be reasoned and disputed of.   

The tenth Chapter.  
ALso, where as I said, that the salvation of this religion failed never anya man, which was worthy, & tha● he was not worthy, which had it not, if it should be demanded how, and which way a man is worthy, there are which will say, 
Whereby is men worthy to receive 〈◊〉, which is by the faith of christ, of his owns 〈◊〉 or otherwise.  that the will of man maketh the man to be worthy. But we do say, that man is made worthy, by the grace and predestination of god. Now what difference is between grace, and predestination, I will tell you. Predestination, is a preparation of grace. Grace is the free gift itself. 
The difference between predestinatination, and grace.  That saying therefore of the apostle, which is: not of works, that no man should rejoice (for we are his work, created in Christ jesus, into good works) is the grace whereof we do speak. And that saying of the same apostle, which followeth afterward, (which god hath prepared, that we should walk in them) is predestination, which cannot be without prescience or forknowleg, but the forknoledg, or prescience of god▪ may be which out predestination, whereof it is said, he hath made & wrought those things, which shall be. He hath also the prescience, or foreknowledge of those things which he worketh not, 
The prescience of god may be without predestination, b●● predestination cannot 〈◊〉 without the prescience.  as of all sins, which have been, are, & shall be committed. For although there is certain sin, which of itself is the pain, & punishment of sin, whereof it is written. God hath delivered them over, into a reprobat mind, for to do those things which are not meet to be done ●her it is not the fault of God, 
* the 〈◊〉 of sin.  but the judgement of god. 
Grace i● 〈◊〉 of predestination.  Wherefore the predestination of god, which is in goodness, is as I said, the preparation of grace, and grace is th'effect of the same predestination. Therefore, when god did promise to Abraham, in his seed, the faith of the gentiles, saying: I have ordained and set thee, to be a father of many nations, upon the which words the apostle speaking, said: For that cause by faith (saith he) that the promise might be firm & sure to all sedes, he did not make this promise too the power and strength of our will, but upon his own predestination. For, he promised that he himself would do it, not that men should do it. For although that men do many good things, 
* god maketh men to work well.  which pertain to the worship of god, yet it is god, which maketh them to do these things, which he hath commanded to be done. Their works and deeds, do not cause him, that he should perform that, which he hath promised. For if it should be so, then were it in man's power and not in the power of God, that the promise of god, should be performed, & that also, which god did promise, they should be the cause that it is performed unto Abraham.  
Abraham believed not after that fashion. He believed and gave glory unto god, because he knew that he was able to perform those things, which he did promise. He doth not say he is able to tell them thereof before, neither doth he say God is able to have the foreknoledge of these things (for, he can both show before, and also know before those things which he doth not) but he saith, god is able to do them as well as to promise them, and so they are his own works & deeds, and not other men's deeds, which cause him to perform that which he promised.  
Or wilt thou say, 
an objection  that god did promise to Abraham, nothing but the good works of the gentiles which he would work in his seed, that he might promise to him that thing, which he doth work and perform himself, and that god did not promise their faith to him, by because it is not his work, as they say, but there's? 
* they said that faith 〈◊〉 ●he work of man▪ and all 〈…〉 works are of god.  And wilt thou say that the forknoledge, which god had of their faith, which was, that they would believe of themself, did cause, and make him to promise that thing to Abraham, which he doth work? The apostle speaketh no such words▪ He saith, 
The answer to the objection,  that god promised to Abraham, children, which should follow the steps of his faith, which thing he speaketh plainly & openly. But if so be, god promised, the works of the gentiles, & not the faith of them, truly, because good works can not be except they be of faith (for the rightwise liveth by faith and all that which is not of faith is sin, and without faith it is unposseble to please god) it must needs follow, by that there reason (according to the apostles saying? that it is in man's power, that god shall perform that thing, which he hath promised▪ For by their saying, except man doth perform that thing, which pertaineth unto them, to do of themself, without the gift of god, which is there faith, 
This is a soul and 〈◊〉 noble 〈◊〉 that god should be bound to our works ●●dedes.  (as they lay) God doth not perform that thing, which he hath promised, that the works of rightwysnis should be given unto them. And so after their mind, that god may perform his promise, it standeth not in the power & 〈◊〉 of god, but in th● power and will of man. Which thing forsomuch as the verity doth deny, and forbiddeth that we should believe it ●o be as they say, let us with Abraham, believe as he did, because god is able to perform those things which he hath promised. For he promised children unto Abraham, which thing they can not be, if they have no faith It doth then follow, that he doth give also the faith, whereby we do believe   

The xi chapter  
I Do marvel truly, forsomyche as the apostle doth say, (therefore by faith, that according to grace, the promise may be firm, and certayne● that men had rather commit themself to themself, trusting to their own infirmity and weaknies, than to the certain & most sure promise of god.  
But he will say unto me, I am uncertain of the will of god, what thing shall become of me. And art thou sure upon thine own, will, what shall become of thee, that thou fearest nothing? 
● corinth. 〈◊〉  Let him: which seemeth to himself to stand, take heed that he doth not fall. Forsomuch therefore, as both are uncertain, for what cause doth not man commit his faith, his hope, and charity unto the stronger▪ rather, than to the weaker?  
But when they do heat these words spoken unto them, 
Obiecti●●  which were the words of the lord (if thou be leavest thou shalt be saved) they do answer, and say, that one part of this saying is required to be had at our hand, & that second part thereof is given unto us. That part, which is required of us, is in our own pour (say they), and that part which is given unto us, 
aunswer●  is in the power of god. Wherefore is not both, as well that, which he commandeth, as that which he giveth in the power of god? For we do desire him in our prayers, that he would give to us, that thing which he commandeth us for to do. The faithful, do make their petition, desiring that he would increase their faith. They do pray also for them, which do not believe, that faith might be given unto them, that as well the beginning, as the increase of faith, might (as it is in deed) be the gift of god. For it is all one manner of speaking, 
Rom. 8.  to say, if thou believest, thou shalt be saved, and to say, if ye do mortify the deeds of the flesh, ye shall live. For in this text, there are two things, on commanded, and another given unto us. If ye do mortify the deeds of the flesh. etc. Then to mortify the deeds of the flesh, by the spirit, is required of us, and that (ye shall live, is given unto us. Would ye therefore, by this reason say, 
To mortify the deeds of the 〈◊〉 is the gift of god  that the mortifying of the deeds of the flesh, is not the gift of god, and that we should not confess it to be his gift, because it is demanded of us, with a reward promised, for the performing thereof? God forbid, that those which are partakers of grace, and defendars thereof, should be of that mind. For this is the damnable error of the Pelagians, whose mouths straightway, the apostle doth stop, 
1. cor. 1●  with these words, saying: As many, as are led by the spirit of god, they are the sons & children of god: because we should not think that the mortifienge of the flesh, is done by our own spirit, and not by the spirit of God.  
☞ Of this spirit of god, th'apostle did speak, when he sayde● all these things, none other but that self same spirit doth work, dividing, & dystrybutinge his own proper gifts, to every man, as it pleaseth him. Among all the which things (as ye know), he named faith. likewise then, as the mortifying of the flesh, although it be the gift of god, is required of us, and a reward also promised of life, so is faith also the gift of god although it be requyret of us. 
Wherefore be we commanded to do this or that, of we cannot do it, 〈◊〉 god giveth ●t to us.  with a promise of salvation, when it is said if thou dost believe, thou shalt be saved. For this cause therefore, both we are commanded to do these things, and are taught also that they at the gifts, of god, that we might understand, 
Hezethi●. 11  both that we do them, and also, that god doth make that we may do them, as by the mouth of the prophet Ezechyel, he speaketh very plainly▪ for what can be said more plainly, than when he doth say I will make, that ye may do them? Mark the same place of the scripture well (good brethren) and ye shall see, 
All human merits are condemned by the word of god, and 〈…〉 them as 〈◊〉  that he doth promise, that he will work, that ye may do that, which he commandeth to be done. In that same place also he speaketh of their own meryttes, calling them evil and naughty, to whom he declareth, that he doth render good things for evil, in that same doing when he doth make them to have good works afterward. when he worketh▪ that they may work, & keep the commmaundementes of god   

The xii. Chapter.  
ALthough this reason, by the which we do defend the grace of god, thorough jesus Christ our lord to be grace in deed, that is to lay, not to be given to us, according to our merits, is evidently enough provid, and confirmed, by the strong testimonies of the word of god: yet among them, which would fain have some thing, for to come, and to be of themself, which they might first give unto god, 
So faith in other sort if we be sa●uid by faith, 〈…〉 should we work.  for to be rewarded of him again, except they have this thing granted unto them, that they do some thing of themself, they do think that they are clean plucked away from doing of all virtuous works and godliness.  
Well, as ●●chynge those, which by reason of their age have thee, use of their will, we will grant & say, 
what merits do men find in youge children, by the which they are sau●.  that they do work sometime. But, when we do talk of young children, & of the mediator between god, and man, the man Christ jesus, then, all assertion, & defence of human merits, preceding the grace. of god, doth quail. For neither young children, are by any good works, preceding the grace of god, preferred before other, that thereby, 
〈◊〉.  they should pertain to the redeemer of mankind, nor yet christ jesus, being also made man, was made the saviour, and redeemer of mankind, by any human merits, preceding the grace of god. For what man could abide to here, the young children, because of the good deeds, which they would have done, if they had lived longer time, are baptized, before they do depart forth of this life, and again, that other young children, because because of evil deeds, which they would have committed, if they had lived to the years of discretion, are taken out of this life before that are baptized, and that god doth neither reward the life, which they do live, before they die, as good, nor yet condemn it as bad, and naughty, but only having respect to the works, which they would have done in time to come, (if they had continued in this world) doth either reward or condemn them.  
But man's foolish brain, ought not to go beyond the mark, 
●omano, 14  which the apostle hath laid before us, whose words are these, following We shall all stand (●eyth he) before the judgement seat of Christ, that every man may receive after the doing, & work, which he had done in his body, (there good or evil. The apostle saith (which he hath done) not adding thereto, or shall do. But how or which way, this reason should fall into their heads, I cannot tell, that the merits, which are to come (which shall never be any, if they do die in their infancy) should be rewarded or condemned. 
He maketh an objection against the words of the apostle whereto he answereth showing the understanding of the apostles saying  For what cause is it written, that man shall be judged, after the deeds that he hath done in his body, when we do see and know, that many things are done, and committed in the mind only, not by the body, nor by any member belonging to the body, yea often time so great offences, that they deserve most just punishment, as among other offences (which I pass over) this one is mentioned: The unwise man said in his heart, there is no god? What now shall we say to the words of the apostle, which are (according to the works, which he hath done by his body, but that it is mente: after the deeds, which he hath done in the time of his body, while he was here in life, that by the body, we should understand the time of the body. For, after the being once of this body, no man shall be in it again, until the last resurrection, which shall be, not to do any new merits, but to receive according to the old, reward and praise, if they were good, or punishment, if they were evil. In the mean time, between the forsaking of the body, & the rising up thereof again, as they have done, during the time of their bodies, so their souls, 
Of this saying, there can be no purgatory proved.  are either at rest, or in pain.  
Unto the time of the being of the body in earth alive, original sin is referred, which, the pelagians do deny, but the church of Christ▪ doth confess it, that original sin, is either by the grace of god pardoned, or not pardoned, according to his judgement, that I say, infants, by the merit of regeneration, do depart from evil to well, or else by the merit of original sin, they do go from evil to evil. This thing the catholic faith, knowledgeth to be true, wherein certain heretics do not agree with us. But that a man should be judged, not only after the merits, which he hath done in his body, but after, those which he had not done, butt might have done, if he had lived longer in the body. I can not tell, how or which way, they being so great wise men, as by your letters they should appear to be, could think it, yea, I would not believe, that they wear of any such mind, wear it not not, the I must needs believe the thing to be true, which you do write, & certify so to be. But I trust, god will teach them, & put into their heads, that they shall see, as touching those sins, which are not yet committed, if those same sins may be justly punished in them, which at not baptised, that by the grace of god, they may aswell be forgiven, in those which are baptized. For who soever doth say, that transgressions to come, which are not done, may be punished by the judgement of god, & may not, by his mercy be also forgiven, let him consider what great injury he doth unto god, & to his grace, in that he doth say, that sins not committed, are in the foreknowledge of god, to be punished, but that it is not in his power to forgive them.  
If it be a great absurdity so for say, then is it expedient, & necessary, that infants should be succoured by baptism, sith they do die, in their young age, and should have been more grievous offenders, if they had lived longer time.   

The xiii Chapter.  
But, if so be they do say unto me, that they which do repent, have forgiveness of their sin, & therefore those children do die without baptism in their young age, because they are in the foreknowledge of god, that they would not repent if they should have had longer life, & those which are baptized, & after their baptism do die in their infancy, are also in the foreknowledge of god, that if they had lived longer, they would have repent and been sorry for their sin, let them take heed what they do say, & mark well, if it be so, as they do say, 
Answers:  that thou original sin is not punished in them, which do die without baptism, but those sins only, which they would have committed, if they had longer space of life. And also let them perceive, that by their reason, those, which are baptized, are not by the fountain of baptism washed, & cleansed, from their original sin▪ but from those sins: which they would have committed, if they had lived any longer time. For till the time of more perfection of years, they could not sin. But because god knew, that some, would repent, and some would not, therefore some were baptized before they died, 
Thisthe reason of the which say that 〈◊〉 are saved▪ or codmened, for that which god know they would do if they had lived.  and then departed, and they which would not repent, departed without baptism. If the Pelagians hard this their reason, they would not stick much, to utterly deny original sin, and seek some other place of rest for children, for so much as they are persuaded, that they cannot have life everlasting, which have not eaten the flesh, and drunken the blood of Christ, and again because they are thus persuaded, that in them which have no sin, baptism is of none effect▪ which baptism is given in the remission of sin. For, they would say, that there wear no original sin at all, but that infant's departing from this life, in their infancy, either are baptized acacording to the good deeds, which they would have done in longer time, or not baptized according to the evil deeds. And likewise they would say, that after the same reason of meryttes, good or bad, they do eat and drink the flesh and blood of Christ, or other wise, without the which, no man can have life eternal. They would say also, that young children are baptized in the true remission of sin, although they took no sin of Adam, because they are taught, that the sins which infants would have done, (whereof god knew they would have repented if they had lived) are cleansed and taken away by baptism. After this fashion they might easily handle the matter, and have the victory, which do deny original sin to be in man, holding opinion, that the grace of god is given none otherwise, but after out deserving. But, because the works, 〈◊〉 deeds, which are not yet done, are nothing at all, because they are not done (as every man may easily perceive) neither can the Pelagians (much less the other) either say, or defend any such thing. truly, it grieveth me very much, and more than I can speak, to see that these men, which most catholykely, do condemn the error of the pelagians, do not see, and perceive that thing, which the pelagians themself do see, to be very false & far from all reason. H.   

CYprian wrote a book, 
He useth the testimony of Cyp●ane, to prove that no man is punished for any thing that he hath not 〈…〉 though 〈…〉 have done it, if he had lived  of the mortality of man, which work is much set by, of them which have all godly writings in estimation, & is almost in every man's hand, wherein he saith, that death is not only, not unprofitable, but very commodious, & profitable unto the faithful. because it doth pluck & deliver them from the peril and danger of sin, setting them in a security, and safeness for to sin no more. But what doth that profit, if those sins, which a man hath not done, are punished (as they do say?) The said Cyprian sayeth furthermore very copyousely, and fruitfully▪ that in this life, there is alway peril & danger of sin, which after this life ceaseth, and is no more: And, that same his saying he proveth by the testimony, taken out of the book of wisdom, where it is thus written▪ (he is taken away, lest malice should have altered his understanding.) Which testimoni being alleged of me, you say they do make light as a thing written of no canonical writer, as though, if the testimony of this book were not at all, the thing itself, which we would prove by this testimony, were not clear, and manifest enough, without it. For what christian man can deny, but that a just man is at rest, if he be taken forth of this life, while he is just  
Whosoever doth say thus, that he is at rest, is there any man so mad that would go against it?  
Also if a man would say, if a just man doth fall from from the right way, in the which he hath long and many a day, 
By these questiō● be proveth the sentence of the book of wisdom to be true: that death is profitable to the good 〈◊〉 persō●. that so departing they should o●●end no more  continued, and so dieth in that ungodliness, wherein he is fallen, wherein he lived but one year, yea peradventure, but one day, that he so departing, doth go to pain, dew for wickedness, and that his rightwiseness, which is paste, wherein he lived (before he fell so long time, shall profit him nothing at all, is there any faithful man, which can deny this open and manifest verity? Furthermore, if a man would demand this question, saying, what and he died, when he was just which●r should he find pain or rest, should I doubt to make answer, and say, that he sh●ld find rest? This is altogether, wherefore it was said, & written, He is taken away, lest malice should corrupt, and alter his mind. This saying was spoken, concerning the peril, and danger of this life, 
the prescience of god is of things tha● shall be an●●ot of that which shall not be  and not touching the foreknowledge of god, which foreknowledge doth know before, that thing, which shall be in deed, not that which shall not be. That is to say, he knew, that he would give to him a short life, that he should be taken away, not feeling any thing, what temptation is. It was not in his prescience, that he should sin, when he would not suffer him, to continue, and to abide the temptation of sin. For as touching this life, it is red in the book of job. Is not the life of man upon the earth, temptation? But the cause why it is given to some, to be taken forth of the perils of this life, while they are just, and some, which are just, are suffered here to abide styl, so long, till they do fall from their ryghtewisenes, who doth know them mind & purpose of god? And yet by this we do know, that those just man which do live in godliness, and virtue, till they be very old men, ye, to the later day of their life have no cause to rejoice, and be proud in their own merits, but in the lord because that he, which took away the just man from this life, that he should not live lenga●, & afterward fall, that same (I say) preserved also the just man, till the very extremity and uttermost end of his years, that malice should not alter, and turn his mind.  
But, for what cause they did not cleave and stick ●aste unto him, which might take the just man forth of this life before he doth fall his judgements are most rightwise, and likewise unsearchable.  
Sith that these things are thus the sentence of the book of wisdom ought not to be refused, 
Thus do they 〈…〉 did to Augustyn willing all thing to be tried, by the doctors.  which hath deserved to be red so long time in the church, and to be herd with all godly veneration of all Christian men, both of the bishops, and of the lay men, from the highest to the lowest. For truly, if I should prove, & confirm this sentence of the book of wisdom, by the judgements of those, which have been writers before my time, upon the holy scripture, which now we are constrained to do, much more diligently, and copyousely, than we were wont to do, against a new error of the Pelagians, defending, that the grace of god, is not given after our merits, but that it is given freely, to whom it is given (for it is neither in the willer, 
Roma. 19  nor in the runner, but in god, which take the pity,) and compassion, and that to whom it is not given, it is by the just judgement of god (for there is none unrightwiseness with god) If we do prove (I say) this sentence, and make our defence good▪ by the authorities of the writers upon the holy scripture, which have been long before us, than would these brethren (as ye do wright me by your letters) be satisfied, pleased, & fu●l answered. But what need have we to search their works, for that matter, which, before this heresy did springe up, had no need to spend their time, and labour, in discussing this hard question, which thing without doubt they would have done, if they had been constrained thereto, as we are. And therefore, they did but briefly, & ● as it were) passing over, touch this matter in certain places of their works, declaring their judgement, and mind, as touching the grace of god, and spent more time and matter about those things, which they disputed against other enemies of the church, and in their e●hortations to virtue, how men should live godly, that they might please God, & come to the true, & eternal life. In their godly conversations & prayers, the grace of god appeared, what thing it was. For those things, which god commanded to be done, should not be desired, & prayed for of god, except they should be given of him to them that they might be done. But these persons, which would be instructed, by the sentences, & writings of doctors, I would have them prefer this book of wisdom, wherein this saying is written (he is taken away, lest malice should alter his mind) before all the doctors, 
Sap●. 〈◊〉  & writers, which have written, because they themself, which were next to the time of the apostles, did prefer that same book before their own judgements, which, I say, alleging that same book as witness, and as a confirmation of their writings, believed that they did allege nothing but the heavenvly testimonies of god. And truly it is manifest, that the right virtuous, and godly man Cypryane, did dispute in the commendation and praise of the benefits, which do come by death, when he sayeth, they are taken from the perils of sin, which do make an end of this life, 
Cyprian would, have us rejoice when we 〈…〉 sith  wherein they may, ye, & do commit sin, so long as they are in it. In the same book, S. Cyprian among other things, doth say, wherefore (sith that thou shalt be with Christ, 
that we shall departed from misery, and sin no more.  and art sure of the promise of the lord) dost not thou receive, welcome, and embrace thankfully, that thou art called to come is Christ? Why art thou not glad, that thou dost go from the devil, and so to be out of his danger?  
And, in another place he sayeth▪ Young children do escape the peril of the slippery and brykle age. And in another place also, he saith: Wherefore do we not haste us, and to me, that we might see our country, and salute our parents?  
There do a great number of our friends look for our coming, of our parents, of our brethren, & of our children. Many there? are▪ which do desire to have us with them, being on their own behalf certain, and sewer, that they are out of all danger, and peril, being careful for us also.  
With these, and such like words▪ that same doctor, openly in the mids of the church, doth testify, that the danger and peril of sin is to be feared, until ●hende of this life, & leaving of this body, and after that, not to be feared, that we shall suffer any such thing. Which thing, although this doctor had not testified, what christian man would ever doubt thereof? How should it not have been marvelous profitable to him, which had fallen, & so ended his life miserably (Departing hens to the pains, which he hath deserved) if god had taken him out of this life, from these temptations, before he had fallen, & transgressed? And so this shall be sufficient, to end this question, about the text of the book of wisdom ●he is taken away lest malice should alter his mind) if any reasonable answer can serve them, and will not be to contentious.  
And beside that matter, the same book of wisdom, which hath been so long received & continued in the church, so many years, ought not the less to be regarded, and set by, because it speaketh against them, whom human merits do deceive and beguile, whicauseth them to go against the manifest grace of god, which most of all doth appear in children, which some of them (dying after they are baptized, and some before they come to baptism) do declare sufficiently, both the mercy, and judgement of god, that his mercy is given freely, and his judgement is most dew, & right unto us. For if so be that men should be judged after the merits, and deeds which they have not done, by reason thet are prevented by death (which merits, and deeds they should have had and done, if they had longer lived) it should have been no profit to him, which is taken out of this life, that malice should not change and alter his mind, and also it should have been nothing at all profitable to the wicked, which do departed in their wickedness, yea though they had been taken away out of this life, before they fell, and were wicked, which thing no christian man would ever affirm or hold:  
Therefore these our brethren, which do labour, & take pain with us in the defence of the catholic faith, impogning the error of the Pelagians as we do, should not bear so much with them, in this error, wherein they do think that the grace of god, is given after our merits, that they should appear to mi●ish, take away, or improve the authority of this sentence, which is both true, & right christian, that is, (he is taken away) etc. which thing the Pelagians themself dare not do, and so affirm that, which we think no man will not only believe, yea not so much, as once dream, that any man after his death, should be judged, according to the deeds which he would have done, if he had lived, any longer time.  
And so it is invincible, which we do say, and defend, that the grace of god is not given after our merits. wherefore I marvel such wise men would be brought to speak such things, as are not to be hard, nor yet so much as thought on.   

The xu Chapter.  
WHat goodlier lantern, or light of predestination, & of grace, 
●●ym iii  can we have, than our saviour himself: which is the mediator between god & man, the man Christ jesus? By what merits preceding the grace of god, either of works, or of faith, did the human nature which is in him: obtain & get, that he was made, the man Christ jesus, and mediator between god, and man? I would fain know with what merits, that man Christ deserved, that he by the word, which word is with the father coeternal, being assumpted into the unite of person, was made the only son of god? Show me one good thing what so ever it be, which went before this grace? What thing did he work before? what did he believe before? what did he pray, and ask of his father before this, that he might thereby, be so high exalted as he is, & so high, as no man is able to speak? Was it not by the word, which did make, and receive him, that, that man (from the which time of his manhood, he began to be the son of god) was his only begotten son? Did not that woman, after she was replenished, & filled with grace, conceive this only begotten son of god? Was not this only begotten son, borne of the holy ghost, and of that virgin Marry, not through any fleshly desire, but by the only gift of god? Was there any thing to be doubled, and fearid of, lest that that man christ, when he should come to years of discretion, would of his own free will sin? Or do you think therefore, that he had not free will in him, or rather, that it was ●o much the more in him, how much the more he could not be subject, & servant to ●ynne? Truly, all these high and marvelous excellent gifts, (which do pass all man's reason) & all other, which are proper to him only, which no man hath but he, the human, that is to ●ay, our nature, did receive. in him, after a singular fashion, without any of his merytts preceding. Here let man reason with god, (if he dare), and say unto him, wherefore do not & receive these gifts, as well as he?  
If so be this saying of the apostle, (O man, what art thou, w●ich dost reason with god) will not pluck the in, 
●oma, 9  and stay thee, but rather make the to be more foolish, that thou wilt say, how do I here these words: (what art thou o man)? Forsomuch as I am that thing, which I do here, that is to say, a man, as Christ is, wherefore then, am not I as he is? I do say to thee, that grace, made him, such a man as he is, & so great as he is.  
But for what cause (thou wilt say unto me) is grace so different, more & greater in him, than in me, whereas is all one nature? Truly, God (thou wilt say) is no acceptor of persons.  
What christian man, yea what mad man, would speak these words yea think any such thing. 
〈…〉  Let us therefore behold the fountain of grace, in our head, whence, he doth power out the same, grace upon all his members, to every man, according to measure. By the same grace, every man, whatsoever he be, ye, from the beginning of his faith, is made a christian man, which grace did make that man, from his beginning to be Christ. Of the same spirit, 
● The self same●is the predestination of the saint 〈◊〉 which was of christ, 〈◊〉 b● otherwise predestinated  that he was borne of, whosoever is a christian, is also regenerated, & borne a new. By the self same spirit, we do obtain remission of our sin, which made him to be without sin.  
God verily knew before, that he would do all these things. That same therefore is the predestination of saints, which doth shine so clear above all brightness in him, which is the holy one of all holy, which predestination no man can deny, having the right knowledge, and understanding of the scriptures. For we do see, that he himself, (which is the lord of glory) in that he was made the son of god, was predestinated.  
The doctor of the gentiles, S. Paul in the beginning of his epistles, speaketh these words openly, saying. Paul, the servant of jesus Christ, called to the room of Apostelship, put apart, to preach the gospel of god, which he promised before, by his prophets, in the holy scriptures of his son, which son, he made to himself, forth of the seed of david, after the flesh, being predestinated to be the son of god, with power, after the spirit, 
* he proveth by the testimony of paul, that christ was predestinated,  which sanctifieth, sins the time that he did rise again from the dead. Christ then was predestinated, that he, which should be the son of David, after the ●leshe, should be (that notwithstanstanding, the son of god, with power, after the spirit of sanctification, which is borne of the holy ghost and of the virgin Mary. This man Christ, was after a marvelous, & strange manner begotten of god, by the word, that he should be the son of god, & the son of man both together, the son of man, because of the manhood, which he took on him, & the son of god, because god received him, and made him to be his only begotten son, that the number should not exceed the number of three, 
of the. number of thr. cometh this vocabl●● 〈◊〉  which is the trinity, to be believed on, of all men. That this human nature was exalted so high, to be the only begotten son of god (nothing being in the world that can be greater, as there was nothing, more base and low, whereto the godhead might submit itself, than to take upon him the nature of man, susteininge, and beating the infirmity of man, yea to the death of the cross, all this was by the predestination of god. Wherefore, lykwys, as he only was predestinated of god to be our head, so we are many predestinated, 
where now are become our grease merits that we boast of so much. if we lost them in one fore 〈◊〉, Adam  that we should be his members.  
Therefore, in this matter, let all human merytts be put aside, let them not be spoken of. For when Adam fell, the merits also of man decayed with him & were lost. Let the grace of god bear reule and reign, as it doth, 
if christ had of him left no meritt●s whereby he was made our saviour out only 〈…〉 of grace, than our merits are 〈…〉  thorough our lord jesus Christ, which is the only begotton son of god our lord.  
Who so ever can find any merits in christ our head, which did precede this heavenly and singular generation, then let him seek also, in his members, the merits, of the regeneration, of so many, as are regenerated, and borne a new in Christ.  
For that birth and generation was not given, nor rewarded to Christ, for any of his merits, but freely, it was given to him, that he should be pure, and clean, from all manner of contagion, and bondage of sin, and be borne of the holy ghost, and of the virgin. Even so it was not given to us, for any of our deservings, that we should be regenerated, and new borne out of the water, and the spirit, but freely, by the grace of god. 
he toucheth 〈◊〉 which 〈◊〉, that they have faith of the self.   
And therefore, if faith did bring us, to the fountain of our regeneration, yet we may not think, that there was any thing of ourself first, which was the cause thereof. For he did make us to believe in Christ, which made Christ, for us, in whom we should believe. It is he, which worketh in men, both the beginning, and ending of our faith in jesus, which did make man, to be the head, and fore of our faith, Christ jesus. So is he called by name, (as ye know) in the epistle, which is to the Hebrewse.   

The xvi chapter.  
FOr god doth call many, which are his children predestinated, that he might make them to be the members, of his only begotten son, which was predestinated, not with that manner of calling, as they were called, which would not come to the marriage, For with that vocation were the Jews called, to whom Christ crucified is an effundicle, and a cause of slander, & also the gentiles, to whom Christ crucified is taken for foolishness. But he doth call them, which are predestinated, with that vocation, which the apostle speaketh of severally from the other making a difference between them, 
there are two kinds of 〈◊〉  saying, that he doth preach Christ, to be the power, and the wisdom of god, to those Jews, and greeks, which are called. For thus he speaketh, that he might show to them. which are called, those which are not called, knowing that there is a certain vocation of them, which are called, after the purpose of god, whom he knew before & predestinated, to be like to the image of his son.  
This vocation did he mean when he said. Not of works, 
roma, 9  but of him, which doth call, it was said him, (that the elder should serve to the younger.) Did he say (I pray you) Not of works, but of him, which beleveth-nay, he took this thing clean from man, that he might give altogether unto god. And therefore, said he, but of the caller, and not that, after every manner of vocation, but with that vocation, whereby he is made faithful.  
This vocation did he consider, when he said. The gifts, and calling of god, are without repentance. For I would have you mark, and look well upon it, what thing the Apostle, went then about when he spoke these words.  
For when he said, I would not have you be ignorant brethren, in this secret, lest ye should stand in your own conceyttes, that that partly, blindness, is happened unto Israel, so long, till the fullness of the gentiles be come in, and so all Israel shall be saved, as it is written▪ Theridamas shall come forth of zion, he which doth deliver, & which will turn away ungodliness, 
Isaiah. 5  from jacob. And this is my covenant with them, when I shall take away their sins▪ And after these words, the apostle said.  
As concerning the gospel, they are enemies for your sakes, but after election, they are beloved, for their father's sake. What is this to say (after the evangel, they are enemies for your sake) but the their envy, and malice, wherewith they slew Christ (as we do read in the evangel) was without doubt profitable, 
* be ●●●oundeth the saying of the a●●stel.  and good to you. And this thing the apostle said, that it came to pass, as it did, by the disposition, & order of god, which can make yea, the evil, to be profitable, & also to do good. Not that the vessels of wrath, should do to him any profit, but according as he doth well order them, they should be profitable, and good to the vessels of mercy. What thing could be spoken, more plainly, then the which he said (according to the gospel, they are enemies, for your sake) It is then in the power of the wicked for to sin (ye will say unto me. 
〈…〉 on with the answer. ) That they should sin, I say, and maliciously commit this thing, or that thing, that is not in their own power, but in the power of him, which doth divide, & ordain the darkness at his pleasure, that thereby, whatsoever, they do against the will of god, in that same the will also of god, is fulfilled. We do read in the acts of the apostles, that after the jews had sent the Apostles away from them, 
he proveth that the jews did no more to christ than was ordained of god, that he may make his answer good  and were come among their fellows, which were the rest of the disciples, and had showed to them, what opprobry, the priests, and the eldars, had done, and spoken to them, they did life up their voice altogether with one consent of mind, unto the lord, & said. Lord. thou art he, which hast made heaven and earth, the sea, and all that in them is, which by the mouth of our father david, thy holy child hast said: Wherefore have the gentiles raged, and studied for vain things? The kings of the earth have risen up, and the princes have gathered their heads together, against the lord, and against his Christ. For heat truly in this city, Herode Pylat, and the people of Israel, have gone into counsel, against thy holy child jesus, whom thou hast anoincted, that they should do so much, as thy hand, and counsel hath predestined for to be done. This is meant by that saying, which is (according to the evangel, they are enemies for yoursake) For the hand, and counsel of god hath predestined, that the wicked jews should do so much, as was necessary for the gospel, to our health. But what doth the apostle say more? But as touching election (saith he) they are beloved for the father's sake. Are those enemies then elected, and beloved, which in there wickednies and hatred, have perished, and yet still do perish, being of the same people and against Christ? Godforbyd? There is no man so much a fool so to say. But yet, both these things, although they are of themself contracti, that is to be enemies, and to be beloved, and do do not serve both for one manner of men, yet, both to be enemies, & to be beloved, pertaineth to all one nation, being of the jews, and to the carnal seed of Israel, to some of them, that he should stumble, to some again, to the blessing of Israel. This since, and understanding the apostle more plainly opened before, where he sayeth: Israel, obtained not that, which it did seek, but election did obtain it, all other are blinded, and yet in both of them is the self same Israel. As touching the first part of that saying: (Israel hath not obtained, or the rest are blinded) in that place, and for that place, you must understand these words to serve, (they are enemies for your sake) and in the other part, which is selection hath obtained there must you understand, (beloved for the father's sakes, to the which fathers, these things are promised. For the promises, were made to Abraham, & to his seed. Hereby, is the branch of the gentiles graffed into this olive tre● Here must we have in mind the election whereof he speaketh saying, (according to grace, and not after merytts) because the remnant is saved by the election of grace. This election, hath obtained, the rest are blinded. After this election, the israelites at beloved for the father's sake, For they wet not called with that vocation wherewith they were, to whom it was said (There at many called, etc. but with that vocation wherewith the elects were called. And for this cause, after he had said thes words, beloved for ●he father's sakes, he spoke these words, which is to our matter (the gifts, & vocation of god, are with out repentance, (that is to say) they at firm and stable, without any mutation or change. All those, which dopertayne to this vocation, they are all taught of god. Nether can any of them say, 
Still he toucheth their opinion.  I believed, because I would be called. The mercy of god, did prevent him, by the which mercy he▪ was so called, that he should believe. For all those, which at taught of god, do come to the father, for they have heard, and learned of the father by the son, who doth say plainly, all those which have heard and are learned of my father, do come unto me. 
Ihon. vi.  Of those, none do perish. For all that my father hath given to me, he will lose thereof nothing. Therefore, who so ever is of this sort shall never perish. For there can be none of them, that can perish. Therefore it is written. They went forth from among us, but they were not of us. For if they had been of us, 
Ihon. 2.  they had bid still with us.   

The xvii chapter.  
LE●te us therefore understand this vocation, which doth make the elects, not that they are elected, because they believed, but that they are elected, because that they might believe. This vocation, the lord himself doth make open, and plain, when he saith: Ye have not elected and chosen me, but I have elected you. For if they had been elected, because they believed, then did they first elect, and chose god, by their belief in him, that so they might deserve to be elected of him again. But that is clean: taken away, by this sayenglye have not elected me, but I have elected you▪ And so they also did choose him, when they believed in him. But for this cause only did he speak these wori●des (Ye have not chosen me, but I have choose you because they have not chosen him, that he should choose them again afterward, for he did chose them first, because his mercy did prevent them, according to grace, and not according, to merit and reward. He did then chose them out of the world, what time he was here in flesh, but they were also already, elected and chosen in himself, yea, before the soundation of the world.  
This verity of predestination is not able to be moved, nor yet once stirred, by any mean that can be thought. For what is that the apostle doth say, (as he hath chosen us in himself, before the beginning of the world). 
Eph. 1.  This truly (if it was spoken and said, because god knew before, as they do say) that they would believe in him, & not because he would make them for to believe: against that manner of prescience, and forknowlege, doth the son of god speak, saying: (Ye have not elected: & chosen me, but I have choose you) for so much as by their reason, he should have had in his foreknowledge, that they would choose him first: that they might deserve to be elected, and chosen of him again.  
So the truth is, that they were elected before the foundation of the world by that same predestination, in the which predestination, god knew before those works, which he would do of his own self. And they were elected, out of the world, by that vocation, wherewith god did perform that thing, which he 〈◊〉 before predestinated. For whom he hath predestinated, them hath he called, with that same vocation, which is according to his purpose & determination. Then hath he called those, & none other. But whom he hath predestinated, them hath he called, and none other. And again whom he hath thus called, them also hath he justified, & none other▪ And whom he hath predestinated: justified, & called, them hath he glorified, in that same end, which hath no end. It doth follow, that god hath chosen the faithful: that they might be faithful, not that they were faithful before they were chosen. The apostle james doth say (hath not god chosen the● poor in this world to be rich in faith, & heirs of the kingdom, which he promised to them, which do love him? It doth follow that by election he doth make men rich in faith, as well as heirs of his kingdom: And it is well & truly said▪ that he doth chose them, because he hath chosen them, that he might work his election in them. I pray you what man hearing the lord say: (ye have not chosen me, but I have chosen you) durst be so bold to say, that men do believe, because they might be chosen, when in deed they are chosen, that they might believe, lest they should (against the saying of christ) be thought first to elect and chose Christ, to whom Christ sayeth, ye have not chosen me, 
Ihon. 15●  but I have chosen you.   

The xviii Chapter  
WHat man hearing the apostle say, blessed is god the father of our lord jesus christ, which hath blessed us with all heavenly blessing in spiritual things in christ, as he hath choose us in himself before the foundation of the world, that we might be holy, and without spot in his sight in all love, predestening us▪ in to the adoption of children, by christ jesus in to him, according to the pleasure of his will, in the which will he hath accepted us, in his well-beloved son, in whom we have redemption, thorough his blood, & forgiveness of our sin, after the riches of his grace, which he hath declared upon us abundantly, according to his infinite wisdom, that he might show to us the mystery of his will, according to his good will, which he hath purposed in himself, that it should be preached when the time was full come, that all things should be accomplished in Christ, both the things, which at in heaven, and also in earth, in him, in whom we have obtained, the lot of inheritance, which are predestined after the purpose of his will, which doth work all things after the purpose of his own will, that we may be to the praise of his glory. What man hearing this diligently, and understanding it, durst doubt any thing of this open verity which we do defend? God did chose in christ, his members before the beginning of the world, and how could he chose them, which yet were not, but by predestening them? He then died elect, & chose us predesteninge us. Would he elect, and chose, those which are wicked & unclean? For if a question should be asked, whither he doth chose those, which are wicked and unclean, or the other which are holy, and without blame what answer would a man, make unto it? Would he not answer, that the godly are elected and chosen? Upon this reason doth it follow (saith Pelagian) that he knew before who should be holy, and cleanne, 
Pelagians objection  by the liberty and freedom of their own wil And therefore he did elect and choose them, before the beginning of the world, in that prescience and forknowlege, whereby he knew before, that they would be such. And so (saith he) god did predestinate them, before they were, whom he knew, would be immaculate and holy. Then did he not make them to be holy. nor yet did he see before that he would work any such holiness & purenies in them, but that only, did he see before, that they would of themself be such as were holy. 
The answer to pelagians objection  let us now consider & wet the words of the apostle, and let us see, whither he did elect & choose us before the beginning of the world, because he knew that we would of our own will be such, as are holy and vertuose, or else, because we might be made such by him.  
blessed (saith he) is God the father of our lord jesus christ, which hath blessed us, with all spiritual blessing, in spiritual things, in Christ, as he hath chosen us in himself, before the beginning of the world, that we might be holy and without blame. It was not then, because we should be holy of ourself, but because we might be made holy. For it is true & certain, that therefore we should be such, because he hath chosen us; predestening us, that we might be made such by his grace.  
So then hath be blessed us, with his spiritual blessing, in heavenly things, in Christ jesus, as he hath chosen us, in himself, before the ground of the world, that we might be holy & immaculate, in his sight, in love, predesteninge us, into the adoption of children, by Christ jesus in himself.  
Also, mark what the apostle doth say furthermore▪ concerning this matter (after the pleasure, saith he, of his will), lest in so great a benefit of the grace of God, we should take pride in the pleasure of our own will, in the which grace, he hath accepted us, in his beloved son, in the which will, he hath also accepted us. For this vocable or word, gratified, is derived from this word grace, as this word justified, from this vocable and word, justice.  
In whom (faith the apostle) we have redemption, through his blood, & forgiveness of our sin, after the riches of his grace, which grace hath been abundantly poured upon us, according to his omnipotent wisdom, that he might show to us the mystery, or secret of his will, according to his own good will and pleasure.  
In this mystery of his will, he laid & set up the riches of his grace according to the goodwill of him self, not after our will, which in no wise can be good, except he after his good will doth make it good. But after the apostle had spoken these words (after his good will) he added these words thereto (which will, he hath purposed in him) that is to say, in his well-beloved son, that it should be preached, when the time was full come, that all things should be gatheri● together by Christ, which ate in heaven, & which ate in earth, by him, by whom we have obtained then heritance, we, which were predestined before, according to the purpose of him, which doth work all things, according to the counsel of his own will that we might be to the la●de, and praise of his glory.  
It were to long to stand, and dispute upon every word hereof. For, I know well ye do perceive, with how plain, & open words, the apostle doth defend this grace, against the which grace, the merits, and works of men, are extolled, as though it were in man's power, to give to god some thing first as a present, whereby he might deserve to be rewarded of him again. God hath chosen us therefore in Christ, before the beginning of the world, predestening us to be his children by adoption, not because we would be holy & pure of ourself but because he hath chosen & predestenid us, that we should be such. And this did he work after the pleasure of his own will, that no man should have any cause to rejoice of his own will, but of the will of god, toward him. This did he work after the riches of his grace, according to his own good will, which will, he purposed in his well-beloved son, by whom we have our inheritance which are predestined after the purpose, not of ourself, but of him which doth work all things, not so much, as the will of man exceptid, but it is wróght by him in us. He doth work it after the counsel of his will, that we may be made to the praise of his glory. And therefore do we cry out, that no man should rejoice in man, & so not in himself, but he which doth rejoice, let him rejoice in the lord, that we may laud & praise his glory. For he doth work after the purpose of his own will, that we should be holy & pure, to the laud & praise of his glory, for the which thing he hath called us, predestening us before the beginning of the world.  
Of this purpose of god, is this vocation, which is proper to the elects, to whom all things are wrought to their commodity and profit, because after the purpose of god, they are called holy. For the gifts and vocation of god, are without repentance:   

The nineteen Chapter  
But these our brythrens, for whose sakes, we do take this pain, 
ephese. 〈◊〉  do sai per adventur, that the pelagyans are easy to be convynced, and brought from their error, by the testimony of the apostle, where he doth say, that we are elected in Christ, and predestined before the foundation of the world, that we might be holy and pure in his light, in charity. For the pelagians do think, 
〈…〉  that after we received the commandments, we a●e made puere & clean in his sight, by our ownest will, which thing, because god knew before (say they) therefore he hath elected us, and predestenyd us before the beginning of the world in Christ. Which is not according to the words of the apostle, which sayeth, (not because he had in his foreknowledge that we would be such, but that we might be such by the election of his grace, with the which, he hath accepted us, thorough his well-beloved son. forsomuch then, as he hath predestened us, he knew before, his own work, which doth make us holy, and immaculate. And therefore, by this testimony, the Pelagians error is convinced. 
pelagians whole opinion concernyng● the grace of god   
For, we do say (saith Pelagian) that our God did no more, but know before, that same saith, whereby we do begin so believe, and then did he chose us, and predestinate us, that we might be holy, & pure, by his grace, and help. But let them mark a little better, the self same testimony of the apostle, where he sayeth, we have obtained the inheritance, we (I say) which are predestined, after the purpose of his will, which worketh all thing. Then doth he work in us, the self same, that we do believe, which doth work all things. For this vocation, (whereof it is written, the gifts, and calling of god, are without repentance: Whereof it is written also, (not of works, but of the caller when he might have said, but of the believer: And this also election, which the lord did mean, when he said, ye have not chosen me, but I have chosen you) this vocation I say, no not faith doth precede or go● before, but faith is prevented of it. 
Ihon. 6.   
For he did not chose us, because we do believe, but because we might believe, that it should not be said, that we did first elect and choose him. And so we should make Christ a liar, which said, ye have not cholen me, but I have choose you. Godforbyd we should think any such thing. And we at called, not because we believed before, but we are called, that we might believe. And the self same vocation, which is without repentance doth perform, and work thoroughly in us, that we do believe. What need me reply any more in this matter? We have said enough thereof.  
Fynalli, the apostle after these words, gave thanks to god, for them which believed: not because the gospel was declared unto them, but because they believed. For he speaketh after this wise (on whom, ye also believed after that ye hard the word of the truth, namely the gospel of your salvation, wherein ye believed, ye were sealed with the holy spirit of promise, which is the pledge, and earnest of our inheritance, to our redemption, that we might be his own, to the praise of his glory. For this, I also (sayeth he) after I hard of your faith in Christ jesus, and of your love to all the saints, do not cease, giving thanks for you.  
The faith of them, was yet, but young and tender, when they hard the evangel preached unto them, of the which their faith, when the apostle had heard, he gave thanks to God for them. If one man should give thanks to another for a thing, which he thought or knew well that he could not perform. or do, it might be named, a mock, or a scorn, better than a thanks giving. Let us not brethren, 
Gala. 6.  in no wise be deceived: for God will not be mocked, nor scorned of us. For faith, (ye the beginning thereof,) is the gift of god, or else the apostle should have given thanks, and praise, to him▪ where he deserved none. What say you to this? Was not the faith of the Thessalonians perceived, what time they began to believe: for the which the apostle gave thanks unto God, 
These. 2,  saying. (Therefore do we give thanks to god without ceasing, because when ye heard the word of god preached and taught of us, ye received it not as the word of man, but as it is in deed, as the word of god, which word doth work in you, which have believed.  
What is it, that the apostle giveth thanks for? Truly, it were a foolish, and an idle thing that he should give thanks to him, for that thing which he did not. But because his thanks are not in vain, and idle, treulye god to whom he gave thanks, did work that deed, that after they had hard, and perceived the word of god by the preaching of the apostle, they should also receive it, as the word of god, according as it doth deserve, not as the word of men.  
Then it is god, which worketh in the hearts of men, (with that vocation, which is after his purpose, whereof we have spoken so much) that the word of god should not be heard in vain, but after they had heard it, they should be converted, and believe, receiving it, not as the word of man, but, according to right, as the very word of god.   

The twenty Chapter.  
THis also doth certify us, that the beginning of faith is the gift of god▪ when the apostle in the beginning of his epistle to the Colossians, 
coloss, 4 , meaning the very beginning of faith, spoke these words, saying: be steadfast in prayer, watching therein, with thanks giving, and praying also for us, 
By these words he meant that god would 〈…〉  that god would open the door of the word. that we may speak the mystery of Christ, for the which. I am also, now in bonds, that I may (I say) manifest, and declare that same mystery, as I ought for to speak it.  
How is the door of the word opened? But when the sense or understanding, of the hearer is made open, that he might believe, and so the beginning of faith, being made by god, he may also receive those things, which are preached, & disputed, to the setting up, and furtherance of wholesome doctrine▪ least his heart being shut up, thorough infidelity, & want of belief, he should disprove, and cast from him, those things which are taught. For that cause, he doth say in the epistle to the Corinthians. 
Corin 16.  I will abide at Ephesus, till the penthecost. For I have a great, & wide door, made open unto me, and there are many adversaries. What other thing may be meant, and understanded by these words, but that, after he began to preach the gospel in that place, many did believe, and many also there were, which were adversaries to that faith, according to the words of the lord, No man doth come to me, except it be given to him of mi father. And also, 
Ihon. 6.  the lord jesus Christ saith, (to you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. The door than is made open, in them, to whom it is given, and there were many adversaries, among them, to whom it was not given. 
2. Cor. 2  Also the same apostle in the second epistle to the Corinthyans' (when I was come saith he, to Troaoa to preach the gospel, and a door was opened unto me in the lord, I was not quiet in my spirit, because I did not find my brother Titus, but taking my leave of them, I departed thence to Macedonia. Of whom did he he take his leave, but of them which did believe, in whose hearts the door was made open to him, preaching the gospel. But what he said more I would ye should mark, (Thanks be to the lord, saith he, which maketh us triumph and to have the victory in Christ, and openythe the savour of his knowledge by us in all places. For we are to god the good savour of christ in those which are saved, yea and also among them which perish. To these, we are the savour of death unto death, but to the other, we are the savour of life unto life. Behold for what cause this fierce warrior, & mighty defender of grace, being invincible, doth give thanks. Because (saith he) the apostles are the sweat savour of jesus Christ unto god, both in them, which are saved by his grace, & in them, which do perish by his judgement, and most rightwise justice.  
But, that they which do not understand these things, should not be offended, he doth warn them thereof, 
As though he had said no man is meet thereto of himself  when he sayeth, who is meet thereto?  
Yet let us return to the opening of the door, whereby, the apostle did signify the beginning of the faith of the hearers. For what doth he mean, when he sayeth, (praying also for us, that god may open to us the doer of the word) but a plain and an open demonstration, that the very beginning of faith, 
The prayer of a thing doth argue & proverb the gift of the thing prayed for  is the gift of god. For it should not be desired of him by prayer, and petition, except they believed, that it were the gift of him. This gift of the heavenly grace, 
●cius 16  descended down into the woman, which sold purple, to whom as the scripture doth say, in the acts of the apostles, God had opened her sense, & understanding, & so she did hearken diligently, to the preaching of the apostle. For so was she called, that she might believe. God verily doth work what him pleaseth in the hearts of men, either by his merciful help, or by his rightwise judgement, that by them, all should be fulfilled, which, his hand & counsel, hath predestinated for to be done.  
Therefore, they speak unwisely, where as they do say, that, that thing doth not serve for this matter, which we have sufficiently proved by the scriptures, taken out of the book of the kings, & of the chronicles, that when god will have a thing to be done, which must be done by the will of men, their hearts are first inclined and made for to will that same thing (god being the inclinar, the motioner & styrrar thereto, 
god worke● both that will & the ded● of the will  which after a marvelous, & unspeakable manner, doth also work, yea that same which we do will in us). But what they do mean, by that they do speak nothing thereof, and yet are against it, I cannot tell, except they have declared unto you some reason, wherefore they should so think whose saying, you had rather let pass, then to open it by writing. Or peraduentur, because we said, that god did work in the hearts of men, bringing the wills of them, whom him pleased, to this, that Saul or david should be made king: Did they therefore think that this served not for the purpose, which we do treat of, because this temporal kingdom, here in this world is on thing, 
As though god doth rule the heart of men in worldly matters and not in heavenly.  and for to ●eynge with god for ever, is an other?  
Or do they think that god doth incline, move or styrte, the wills of them, whom him pleaseth, to the creating, and setting up of earthly princes, and not to the obtaining of the heavenly kingdom? But I do think: that these sayings of the scripture, where it is written (incline mine heart to thy testimonies) and that saying, (the steps and doings of men, are governed of god, and he shall will his weigh) & also, The will is prepared of the lord. And this also, (Let the lord be with us, as he was with our fathers, let him not relinquyshe and forsake us nor yet torn us away from him, but let him inclyene and bend our hearts to him, that we may● walk in all his ways. Yet, there is another saying of the scripture: (I will give to them an heart to know me, & ears to hear with.) Again (I will give to them another heart, & a new spirit I will give to them. Let them hear this also, (I will give my spirit in you, & I will make, that ye shall walk in my justification, & rightwiseness, & to observe, & keep my judgements, & decrees. And this saying (god doth govern & rule the steps of man, how can a mortal man know his own ways?) Again, (Every man doth think himself just, & rightwise, but god doth govern the hearts. Let them here this saying, (They believed, as many as were ordained to life everlasting.  
These sayings I do think, were spoken concerning the kingdom of heaven, and not the earthly kyndom of this world. Therefore let them give ear unto these sayings of the scriptures, and to all other, which I have not rehearsed, by the which we are taught, that god doth prepare, and convert the wylls' ●of men unto the kingdom of heaven, and to eternal life, as well as to the kingdom of this world. I pray you mark & consider with yourself, what manner a thing that is, which they do say, that we should believe that god doth work the wills of men, about the establishing of worldly kingdoms, but as toching the way to come to the kingdom of heaven, that men therein do work there own wills.  
We have spoken many words, & fewar had been (peraduentur) sufficient to have persuaded this matter, but we do speak unto good wits, as though they were dull, to whom, yea that, which in deed is more than enough, is not enough.   

The xxi Chapter.  
But we desire them for this time, to hold us excused. For a new moved question did drive us thereto, because that we (in our formarbokes sufficiently proving, that faith is the gift of god) there was a new matter against that invented, for the proof whereof, those men, brought the self same testimonies against us for them, which we had for our proof, whereby they would show, that the increase of faith is the gift of god, but the beginning thereof, (which is, when we do first believe in Christ), is of man himself, and not the gift of god, 
Here 〈…〉 the opinion, of the contrary past●  saying, that god would have us to take all other good things, following this beginning of faith to be the gift of god, given to us for our deserving, because we did first believe, and that we received no good thing, as a free gift, of god. And yet for all their saying, in those same gifts, the grace of god is only taught and preached, which is no grace, except it be freely given.  
The which thing, how great absurdity it doth contain in it, ye do openly see, and perceive. For the which cause, we have been as diligent, as we might be, to show, that the beginning of faith, as well as th'increase thereof, is the gift of god. And although we have been long in doing thereof, more prolyxe and longer, than they would, for whose sake we took the pain, yet, are we content to be rebuked and il spoken by of them, therefore, so that at the last, they for our greater labour than thank, being made weary, which reading thereof (which do understand, & perceive the matter well enough) do confess & grant that we have performed, that thing which we purposed, that is to say, that we have taught the beginning of faith, as well as all other virtues, as chastity, justice patience, and godly lou● (in the which they do agree with us) to be the gift of god. Therefore let us make an end of this work, lest the prolixity and bigness thereof, should offend, & be tediose to the redare.  
☞ Here endeth the first book of saint Augustine of the predestination of saints.    

¶ The second book of S. Augustine, entitled, of the godly continuance in goodness to the end, wherein he proveth, that all, & every part, of the life, which is good, is the gift of god, as well as the beginning thereof.  

The first Chapter.  
NOw with some what more diligence, must we handle, & dispute this matter of perseverance. For in the first book, wherein we disputed of the beginning of faith, we touched this thing somewhat. Therefore, our assertion is, now, that the virtue, called perseverance (whereby we do continue in christ, till the end) is the gift of god. 
Perseverance to the end is the gift of god.  I do mean that same end, which is, when this life ceaseth in us, in the which end, is all the great danger, and peril, lest then we should fall. And so, as long as man is in this life, till that time, whether he hath received this gift of continuing to the end, yea or nay, no man (what so ever he be) can tell. For if he falleth, before he leaveth this life, we do say, that he hath not persevered, and continued to the end in goodness. And that is very true. 
What man ●oth persever to th'end  For by what reason can we say, that he either received, or had the gift of perseverance, which hath not persevered? For, if so ●e, a man hath now the vertu of continency, or chastity in him, & afterward falleth from it, becoming incontinent, and unchaste, & likewise, if he had once these virtues, as justice, equity, & patience in him, yea and faith itself also, and then falleth again from those virtuous, he may be well said that he had those virtuous, before he fell from them, but not now For he was chaste, just, patient, & faithful, so long as he had those virtues. But, after he ceased to be that he was, he is not that same he was before. But he, which hath not persevered, and been steadfast: how can you say, that he did persever and was steadfast, forsomuch as by his perseverance, and steadfastness, every man is declared to be steadfast: which thing is not declared nor spoken of him, which doth not stand still and abide in that virtue, which he once had:  
But to avoid this objection, that may be laid against us, as if they would ask this question, & say: if a man, from the time that he began first to be faithful, did live as for example● the space of x years, 
Objection.  and in the mids of those ten years, did fall from the faith, shall we not say, that he did persever, and was steadfast for the space of five years, wherein he was faithful? 
Aunsuere  I will not contend about the word, whither that same aught to be called perseverance, during the time, when he, did continue faithful, or nay. But as touching the same perseverance, whereof we do speak and treat, wherein we do continue, believing in Christ, ye till the end, that man in no wise can be said, that he ever had it, which doth not persever, and continue to th'end. But that man rather should be called steadfast, which hath lived but one year faithful, yea and as much less time, as thou wilt, so that when he left this life, he lived and ended in faith, rather (I say) than that man, which lived faithful, many years, & before his death, did fall from it, though the time of his fall before his death, was never so small.   

The second Chapter.  
THis being granted, let us see, whither this perseverance or steadfastness (whereof it is written, 
Matheu. x.  he which continueth to the end, shall be saved) be the gift of god, or nay. If it be not the gift of god, how can the words of the apostle be true, where he saith, it is given to you for Christ's sake, that ye shall not only believe in him, 
Philip. 1.  but also that ye shall suffer for him, Of the which saying the first part perteneth to the beginning of faith, the latter part, to the end of the same faith. And yet both of these two parts, as well the beginning as the ending, at the gifts of god. For he saith, that both are given to us, (as we have rehearsed before) For, what better beginning can a christian man have than to believe in christ? What better end, than to suffer for christ? But as toching the faith or belief in christ, whereas they devised an objection, whereby they would prove, that the beginning of faith was not the gift of god, but thincrease only of the said faith, we trust in the lord, that it is sufficyentli answered to, of us in the first book. But what can they say, why perseverance or steadfastness to the end, should not be the gift of christ to that man, which hath received the gift to suffer for christ, or (to speak more plainly) to whom it is given to die for christ? For Peter, declaring this also to be the gift of god, doth say, It is better for us doing well, 
i. Peter. 〈◊〉  for to suffer (if it be the will of the lord) than doing evil. When the apostle doth say, if it be the will of the lord, he doth show, that it is given from god above to all seinets, 
He maketh an objection, proving that in all men, perseverance is the gift of God  that they shall suffer for Christ. And they whom christ will have come to the experience, & glory of suffering, can not those but come to the kingdom of god if they do persever, and be steadfast in christ to the end. But what man can say, that this perseverannce, and steadfastness, is not given to those men, which by sickness of the body, or some other way, do departed, forth of this life, in Christ, when it is given to those men, much more hardly, and straightly which do suffer death for Christ? Those men do much more hardly persever, 
The gift of perseverance is given to some more easily then to some, to some, with persecution, to some without persecution.  & continue, to the end, when they are persecuted because they should be turned, & brought from their steadfastness. And therefore, they do stand fast, yea unto death, that they may be found steadfast. Therefore to the other it is given after a more easy fashion: than unto these, which are thus persecuted.  
But to whom nothing is hard nor unpossible, it is light and easy to give it, as easily to the one, as to the other, that it shall not appear & more straight thing to y● one, than to tother▪ 
By the promise of god he proveth that steadfastness is the gift of God.  For god promised this steadfastness, when he said, I will give my fear into their hearts, that they may not go from me. By the which words, what is else to be meant, but that the fear of me shall be such, and so great in them, which I will give into their hearts that they shall steadfastly cleave unto me. But for what cause is this steadfastness prayed for of god, if he be not the giver thereof? Is not this a petition to mock god with all, when that a thing is asked of him, which thing, they do know he doth not give, but is thought to be in man's own power to have it, without the gift of god, of himself? And this is none otherwise, but even like, as they do, which do thank him for that thing, which he▪ did neither give nor work.  
But as I said in mine other book, so do I say, her again, beguile no● yourselves (saith the apostle) god will not be mockid. O man, god is a witness, not only of those words, which y● speakest, but also of thy cogitations & thoughts. If thou dost ask any thing of so rich a lord (& that in faith) believe that thou dost receive it of him of whom thou dost ask the thing▪ wherefore thou prayest. Honour thou him, not with thy lips, extolling thyself in thy heart above him, & believing that thou hast of th●̄ own self, that thing which thou wouldest seem to ask of him. Do we not pray unto him to have this perseverance given to us? He that doth deny that, needeth not to be convinced & overcome with my disputation, but to be prayed for, that he may be revoked from this error, by the good prayers of the saints. Is there any of the godly, which do not de●ice in their petition, that they may persever, & continue steadfast in him when they say the lords prayer (which is so called, because the lord made it) where in, almost, nothing else is understanded to be prayed for of them, but that they may persever, 
He exhorteth men, to the reading of the exposition of Cyprian, upon the lords prayer.  & be steadfast? I would therefore have you read sometime therpositionexposition, which the holy martyr Cyprian, did make upon the prayer in his book entitled (of the lords prayer) & see how many years before, how great & strong a medicine was prepared against this foul, & poysonos heresy of the pelagians, whose time & being, 
The three capital heresies of the pelagians contrary to these godly opinions, defended of the church.  was long after. For there are iii points above all other which the catholic church doth defend against them. One point is, that the grace of god is not given after our merits (for those same our merits, and good works are also the gift of god, and by the only grace of god do the just men receive all there merytts. The second point is that no man (be he never so just) doth live without sin in this corruptible body. The third is, that man is borne in the sin of the first man fast bound with the bond of damnation, except that same offence which he hath by his first birth, be loosed & taken away, by the new birth of regeneration. Of this last point, the holy father Cyprian did not treat in his book. But of the twane first points, he doth so plainly & openly dispute, that these new heretics, enemis to the grace of Christ, were confounded many years before they were born. Therefore among the merits of the saints, which are no merits if they be not the gift of God, he nameth this perseverance for to be, speaking after this manner. We do say (saith Cyprian) on this wise. Let thy name be hallowed, not, 
hallowed b● thy name.  that we do wish or pray for god, that he might be sanctified by our prayers, but that we do ask & desire of him that his name may be sanctified in us. Who then doth sanctefie god, which doth sanctify, and is only the sanctifiar, But because he said, 
He prove the that we do pray for perseverance is in the first● petition of the lords prayer.  be ye holy, for I am holy, we do ask and pray for that thing, that we being sanctified in baptism, may persever & continue still in that which we have begun. And a lyghtell after, disputing that same matter, and teaching us to call upon god for steadfastness (which we should do neither well, nor justly, if it were not his gift we do (saith he) pray, that this same sanctification and holiness may abide in us▪ And because our lord▪ and judge doth command us, yea & likewise thretenid him, whom he healed, and restored to life▪ that he should offend no more, lest some worse thing should happen to him▪ therefore do we make this petition in our continual prayers, we do daily, & nightly ask for this, that that same sanctification, and holiness of life, which is received of the grace of god, may be preserved, & kept in us, by his protection, and defence. This doctor, ye may see doth understand in this petition, that we do pray for perseverance and steadfastness in our sanctification (that is to say) that we may persever, and continue in the sanctification & holiness, 
wherefore do we ask of god that thing which we have rece●●●.  which we have received, when we being sanctified do say, let thy name be sanctified. For what other thing do we mean, when we do ask that thing which we have received, but that he would grant to us, that we do not lose the thing which we have receaued● Even so, as he, which is holy, doth in his petition pray, that he may so continue, so likewise, the chaste the just, the virtuous, and godly person, and such other (which virtues, we do defend against the Pelagians, to be the gifts of god) when they do pray, they do ask these things without doubt, that they may continue still in that same goodness, which they do knowledge, that they have received. And if they do receive those gifts, for so ●he they do also receive the gift of perseuera●nce, 
Let thy kingdom come.  which is the great gy●t of god by the which all other gifts are preserved & kept. Also when we do say, Let thy kingdom come, do we ask & desire any other thing, than that that kingdom may come unto us, 
persevered in the second petition.  which we do know certainly shall come to all those which are sanctified? Those persons then, which are already sanctified, what do they else desire in their petition, but that they may continue in that holiness, which is given to them? Otherwise the kingdom of god, shall not come unto them. For we are certain that it shall come to non, but to them which do continue to the end   

The iii Chapter  
THe third petition is, 
Let thy will be done  let thy will be done, in heaven, and in earth, or as it is red in certain books, & commonly used of them, which do pray (as it is in heaven, so also in earth). Which petition diverse do understand after this fashions as the angels do work thy will so let us work thy will) But this godly doctor, and martyr Cyprian, will have, 
What is meant by these vocables, heaven and earth.  that by these words, (heaven and earth) should be meant and understanded the spirit, and the flesh. And that our prayer is, that both our spirit and our flesh, may agree and go together, in working the will of god. And beside this since, and understanding, he perceived an other meaning, right agreeable, & consonant to our faith, whereof we spoke before, that by these words, the faithful men do pray for the unfeythful, which are but earth, bearing about them no thing else, but the earthly man, of their first nativity and birth, which faythfu men, are worthily (forsomuch as they are endued and clad with the heavenly man) named, & called by this word, heaven. In the which his words, he doth show evidently, & plainly, that the beginning of faith, is the gift of god, sith that the holy church doth pray, not only for the faithful, that their faith may be increased, & he made firm & steadfast in them, but also for the unfaithful, that they may begin to have the same faith, which they have not, yea, which do bear most envious, & hateful hearts against it. But now, we do not dispute of the beginning of faith, whereof we have largely spoken in the first book, but of that perseverance, & steadfastness, which we must have continuing to th'end, for the which: the sanctified persons, those, I say which do the will of god, do make their petition, and say in their prayer: 
Perseverance 〈◊〉 prayed for of god in our third petition  Thy will be done. For sith the will of god is done in them already, wherefore do they pray for it, but that they should persever, & continue to be as they have bego●● and so to abide in that godly purpose to the end. And yet it may here be said, that the saints do not pray that the will of god, should be fulfilled in heaven, ou● that it may be done in earth, as it is in heaven, that is to say, in earth, that the earth may follow heaven, which is as much to say, as, that man may follow the angels, 
Another 〈◊〉 and understanding of the third petition  or: that the unfaithful, may follow the faithful. And so, by this reason, the saints do in this place pray, that, that thing may be which is not yet done, not that the thing, which is done may continue. For, although men at never so holy, yet are they not equal with the angels of god, & therefore the will of god is not done in them, as it is in heaven. If it be so, them truly: where as we do pray, that the unfaithful may be made faithful, we do not in the petition, pray for perseverance, but for that which is the beginning thereof. But when we do desire, and pray, that men might be made equal, and like to angels in doing the will of god, then do we desire, & pray for perseverance, and steadfastness. For no man doth come to that high bless, which is in heaven, except he continueth to th'end, in that holiness, which he received in earth.   

The four Chapter.  
THe fourth petition is: 
The fourth petition, in the Which perseverance is desired of god.  give us this day, our daily bread. In this petition, the blessed man Cyprian doth show, that perseverance and steadfastness, is understanded to be asked, and prayed for, to be had of god. For among other words, the holy man Cyprian, speaketh these following: We do pray (sayeth he) that this bread, 
Cyprian calleth this sacrament, by the name of bread, of thanks giving, & of the body of Christ.  may be given every day unto us ●lest that we, which are in Christ, and do receive daily, the sacrament of thanks giving, for our healthful food, thorough some grievous offence, which we should commit, between the times of the receiving thereof, should worthily & justly for the said offence deserve to be seprated & put from the body of Christ. These words of this holy man, do declare, that the saints of god, do pray to god, for perseverance & steadfastness, when they do pray, saying, (give to us this day, our daily bread) that they should not be separated from the body of Christ, but that they may continue still in such holiness, as they should not commit any crime, for the which they should deserve, to be separated, & put from it.   

The v Chapter  
IN the fift part, 
forgive us 〈◊〉 trespass.  or petition of this prayer, we do say, forgive to us our trespasses, as we do forgive them, which have trespassed against us. And in this place only of the prayer, stedfastnis is not called & prayed for, as it is in the other parts thereof. For we do here ask pardon, for those sins, which are passed. But steadfastness, which doth save us for ever, seruythe for the whole time of this life, not the which is past, but for y●, which is to come & abideth to the end. Here again it is a wonderoes matter to see, and worthy to be noted, how in this petition, those heretics, which did spring and roye up long time after, were at that time by the tongue of Cyprian, 
Pelagians ●e●resye that a just man may be without ut 〈◊〉 world and that of such con●●teth the church of Chri●● here in ear●●  as it were with a weipon of invincible verity confounded, and overcome. For the pelagians are so bold, that they do hold opinion, affirming, that a just man doth commit no sin in this life, & that of such men now at this present time is the church, which hath neither spot nor wrinkel, nor any such like deformity, which church only is the spouse of Christ. As though that church, were not the spouse of Christ: which thorough all the world: doth pray, as they were taught of him, which said, forgive us our trespasses. But mark well after what fashion this holy man Cyprian doth thrust them down & (as it were) slay them with the weapon of the verity. For in thee said his exposition upon the lords prayer, among other words which he did speak upon this part, said these words. Now necessarily, how warily, & how health fully, are we admonished & taught that we are sinners, by the which admonition, we are constrained to pray for our sins, that while the pardon & forgiveness of those sins is asked, and prayed for of god, the mind of us doth call to remembrance our own conscience, that no man should make of himself, as though he were innocent, and so in extolling himself, should perish more damnably. We are also instructed, & taught that we do daily offend, & sin, forsomich as we are commanded to call every day for pardon and forgiveness of our sins. Of the which mind was John in his epistle, when he said: It we will say that we have no sin, we deceive ourselves, and the verity is not in us, and so forth which were to long to be rehearsed▪   

The vi. Chapter.  
BUt now, when the saints do pray saying (bring us not into temptation but deliver us from evil) what thing do they else pray for, 
Bring us no● into temptati●●  but that they should persever, and continue in holiness? For truly after they have this gift of god granted unto them (which must needs be the gift of god, forsomuch as it is asked, & prayed for to be had at his hands) after I say, they have this gift that they shall not be said into temptation, granted unto them, than there is none of them which have it, but have this perseverance, & steadfastness of holiness, yea to the end. For no man doth cease from the the purpose of christian godliness, or from the holiness which a Christian man ought for to have, except he be first brought into temptation. If than this petition be granted unto him, that he should not be brought into temptation, he doth then persist and continue still by the gift of god, in that same holiness, which he received of the gift of god.  
But these our brethren (as we do perceive, by your writing) would not have, that this steadfastness, and perseverance, should be so preached and taught, that it should be obtained and got by humble petition, & also that we should not say that when a man hath it, he cannot stoberneli lose it, when be would. Wherein the● to not mark well what they say. For we do speak of that perseveance and steadfastness, which doth continue to the end. If it doth not continwe to the end, then is it not that steadfastness, 
A man can not stobernly cast away and le●se the gift of perseverance after he hath once received though gift  whereof we do speak: than it is not given unto them, as we have sufficientli spoken before. Therefore let no man say that he hath steadfastness and perseverance given unto him, till the end doth come, when he, to whom it is given, is found that he hath been steadfast in deed. We do say, & call him a chaste man, whom we do know at that present to be chaste, whither he doth persist and continue still in that virtue or nay.  
And likewise, if he hath any other godly virtue, which may be kept still or lost we do say, that he hath the same gift so long, as he hath it: but after that he hath lost it, them do we say that he had such a gift. But perseverance and steadfastness to the end, because no man hath, but he which doth continue to to the end, many a man may have it, but no man after he hath it, can lease it. Nether shall any man need to fear, lest when he doth continue to the end, any evil or noughti will should rise in him whereby he should not be steadfast to the end.  
Therefore this gift of god may be obtained and got by humble, and lowly petition, but after it is granted, it can not be lost again by any ●tobernes. For when a man hath continued to the end, neither can he lease this gift nor yet those gifts, which he might have lost before the end. For how can the thing be lost, which doth preserve, & keep from losing, that which may, be lost.  
But lest peradventure, they will say unto me, yea and grant, that perseverannce, and steadfastness to the end, can not be lost, after it is once given, that is to say, when they have continued to the end, but that than it is (as it were) lost, 
Objection.  when a man proudly, and stobernly doth work, that he might not come thereto, after the manner of our speaking, when we say, that he which hath not continued to the end, hath lost the life of everlasting bliss, not because he had once received that same life already, and afterward hath lost it again, but because he should have received and had it, if he had continued to the end. 
Answer.  Let us take away these contentions, and brabblings, which are about bare, & naked words, and grant that a thing may be lost, which is not had, but is in good hop and trust to be had. Let any man (what so ever he be) tell me, whither god is not able to give that gift, which he commanded to be asked, and called for of him? He which would say, that he were not able, I would not say that he were unwise, but I would abide by it, that he were mad: But god did command his saints to say in there prayer, 
Math. vi.  lead us not into temptation. Therefore who soever doth obtain his petition in that behalf of god, 
The temptation of properness.  he is not led into temptation of contumacy or ●●obernes, whereby he should deserve to lease the gift of continuance in holiness.  
But yet▪ 
Objection.  thou will say to me, Who so ever forsaketh god, doth forsake him with his own will, that he may deserve worthily to be for saken of god again. What man will deny y● to be true? 
Answer.  And for the cause do we ask, and desire of god, that we should not be brought in to temptation, lest we should by our own forsaking of god, deserve to be forsaken of him again. For there is nothing done, but either he doth it, or he suffereth it too be done.  
Then is he able to torn the wills of men, from evil to good, and to convert them, which are ready to fall, and to set them in that way, which pleaseth him to whom it is not spooken in vain, 
psal. lxxxii●●●.  when we do say: O LORD, when thou dost convert us, thou givest us life And again, 
psalmus. lx●●  give not my foot to move forth of the way:  
And also, (deliver me not o lord from my desire to the sinner. And finally to pass all other testimonies, which we might rehearse, this saying is not spoken in vain, when we do say: lead us not into temptation. For whosoever is not led into temptation, forsooth he is not brought into the temptation of his own evil will. And he, which is not brought into the temptation of his own naughty will, is brought into none at all. For every man is tempted, as it is written, being en●ysed, & abstract from godliness by his own concupiscence, 
God tēpteth● no man to hurt him.  & naughty lust. For god doth tempt no man, with any temptation, that shall hurt him. 
Two kinds of temptation's.  For there is a temptation, which is profitable, when we are not deceived and overcome with temptation, but proved only, as it is writ, prove me (o god) & tempt me. Thecfore, that same temptation, which the apostle doth mean, when he doth say, 
To be tempted, and to be brought in to temptation are different  (lest peradventure he should tempt you, which is the tempter, and then ye should labour in vain) that same I say is an unprofitable temptation, ye and an hurtful unto you.  
For god doth tempt no man, as I have said (that is to say) he endureth nor leadeth any man into temptation. For, a man to be tempted, & not to be brought into temptation is none evil thing, yea it is good and profitable. For that is as much as to be proved. Therefore when we do say to god (lead us not into temptation) what other thing do we say, than suffer us not to be brought into temptation? And with those words, many use to make their prayer, when they do pray, as it is written in many books ●suffer us not to be led into temptation. And so doth holy Cyprian write it. But after the gospel, as it is written in the greek tongue, we do not find in any place, any otherwise, than, lead us not into temptation. And therefore we do live more surely and without danger, if we do ascribe, and give all the whole unto god, not giving part to him, and reserving part to ourself, as this reverent and godly martyr did well perceive. For when he did expound that same part of the lords prayer, 
Cyprian.  after other words, which he spoke, he said these following. But when we do pray, (saith he) that we may not come in to temptation, we are put in mind of our infirmity & weaknies in that we do make that petition because that no man should sullenly, and proudly extol himself, that no man should vendicat and chaling any thing unto himself, arogantly that no man (I say) should say, when he confesseth god's truth and suffereth for christ, that it is and commythe of himself, forsomuch as the lord himself teaching us humility, doth say, (watch and pray, lest ye do come in to temptation, 
Mathe. xxv●●  the spirit truly, is ready, but the flesh is weak) that, when an homble, and a lowly confession doth go before gyinge the whole praise of all things to god what so ever (I say) we do ask of him humbelye with fear, might by his goodnies, be performed unto us   

The vii Chapter:  
Therefore, if there were none other thing, whereby we might be instructed: this prayer of the lord oneli were sufficient, for the matter of grace, which we have taken upon us to defend. For this prayer, I say, doth leave nothing unto us, wherein, as in that, which is our own, we should rejoice, & be proud. For it doth teach us▪ that it must be given to us of god that we do not go, & depart from him, when it teacheth us, that we must ask and pray for it of god. For he which is not brought into temptation, doth not depart from god. This thing in no wise can be in the power and strength of free will: 
against free will.  such is the weakness now of man. It was in his power & free-will, before he did fall. Which strength, & power of free-will, how great and strong it was, in the first state, & condition of mankind when he was first made, 
Man in his first creation had free wil  it doth appear in those angels, which when the devil, with his company fell down, did stand fast in the verity, and so deserved to come to that certainty, never for to fall, in the which we do know for a surety, that they are in, at this present. But after the fall of the first man, god would not have it pertain to any other thing, than to his grace only, that man should come to him, and that also, that man should not depart, and fall from him. This grace▪ God hath set and laid up in him, 
Neither our coming to god, nor 〈◊〉 dinge still in him, is in any part of our power but in the grace only of god.  in whom we have obtained our enheritans, being predestined after the mind and purpose of him, which worketh all thing. And so by this reason, as he doth work, that we should come unto him, so doth he work, that we should not departed from him.  
For the which cause it was said unto him by the prophet. Let thy hand be upon the man of thy right hand, 
psalm. lxxix  and upon the son of man whom thou haste confirmed to thyself, that we do not departed, and fall from thee:  
Truly, 
what is mē● by the hand of god, upon the man of thy right ●ad  this man is not the first Adam, in whom we did fall from god, but it is the last Adam, upon whom the hand of god is, that we should not departed from him. For Christ, with all his members, defendeth the church, which church is his body, & his fullness. Therefore when the hand of god is upon him, that we should not departed from him, then doth the work of god come unto us. For this thing is the hand of god, because it is done by the work of god, that we may abide still in Christ with god, not as we were in Adam departing, & going from god. For in Christ we have obtained the inheritance, we I say, which are predestinated after the purpose of his will, which worketh all things. This is therefore the hand of god, and not our hand, that we do not go from god, I do say, that▪ it is the hand of him, which said I will give my fear into their hearts, 
Hierem. xxii●  that they may not departed from me. For the which cause, he will have that men shall be seuters unto him & pray, that we be not led into temptation. For if we be not brought into temptation, we can by no means departed from him.  
This thing he might have given to us without our prayer, 
The cause whyc god doth not give it to us that of our own power we may come & abide still in him.  but he would monish and warn us by our own prayer, that we should knowledge of whom we do receive these benefits. Of whom do we receive those benefits, but of him, of whom we are commanded to call and ask for them. As toching this matter let the church in no wise look for great resonyngs, & long disputation but let it behold and consider our daily praiars. The church doth ask and pray of god, that the unfaithful may believe and be faithful. Then it is god which doth convert them to the faith. The church doth pray that they which do believe may continue and be steadfast in there belief, Then it is god, which doth▪ give perseverance and steadfastness to the end. God knew before that it should ●e so. This is the predestination of saints, whom he hath, choose in Christ, before the foundation of the world, that they might be holy and pure in his sight in charity, predestening them unto the adoption of his children, by jesus christ, in to himself according to the pleasure of his will, to the laud & praising of his grace, in the which grace he hath accepted us in his well-beloved son▪ in whom they have redemption, thorough his blood, and forgiveness of their sins, according to the abundant riches of his grace: which doth abound and is plentiful upon them in all wisdom, that he may show unto them, the mystery or secret of his will▪ according to his own good will, which he hath purposed in himself, that it should be preached, when the time was full come, that all things should be gathered together by Christ, both the things, which are in heaven, and the things, which are upon the earth, even by him, by whom we are come to the inheritance, we which were thereto predestened before according to the purpose of him, which worketh all things, after the counsel of his own will. against so open & manifest a testimony of the verity, what man being of a sober, & an honest watching faith, can abide to hear the foolish babbling voices, & words of men●   

The viii Chapter.  
But, 
why the grace of God is not given for our merits.  for what cau● (saith he) is the grace of god not given, according to our merits? I do answer & say, because that god is merciful. The he to me again. Wherefore is he not so, that is, merciful toward all men? Whereto, I answer saying. Because god is a just judge. And by that reason, the grace, which he doth give, is given freely, without any deserving. And to the other to whom grace is not given, it is by his just: 
Mark well this doctrine  and rightwise judgement, made manifest & open, how great a benefit they do receive to whom grace is given. Therefore let us not be unthankful, because (according to the pleasure of his will, to the laud and praise of the glory of his grace) the great mercy of god doth deliver so many from damnation, 
If none were saved, we had, but right, and God did therein no wrong.  which damnation of right is dew unto them also, which are delivered, in so much that if he should deliver none therefrom, yet in so dinog he should do no wrong. For all men from one man, are justly judged the children of wrath to connation, and that not wrongfully nor against justice. Therefore, let that man, which is delivered from condemnation, make much of the grace of god, & he which is not belivered from the just judgement of god, let him think & believe, that he hath received no wrong, but the thing which he hath most rightwisly deserved.  
If by the forgiveness of the debt the goodnis of god is declared & made manifest, 
Herein is both the goodness & rightwise justice of god known  & by the straight exacting & demanding of his right, his equity & justice known, then can there be none unrightwisnes found in god.  
But then, for what cause (saith he to me) is the judgement of god in young children so different, & in the two twynse, as jacob, and Esau, sith the on had no more cause than the other, but were in all one cause and had neither of them deserved better than the other, nor worse than the other? Is it not a like question if I would demand of the again, 
〈◊〉 answereth to a contrary question  for what purpose, was the like, and all one judgement and sentence where the matter & cause, was not like, but difference? Let us therefore call to our remembrans those workmem, which wrought in the vyenyarde all the whole day, and those which wrought but one hour. Here you do see, that there labour is not all one, and yet the judgement in the payment, which they received, was all on, as much to the one, as to the other. What answer was made to the workmen, which were offended, because the other had as great a reward as they▪ Did they hear any other answer of their master but this: It is my will, and pleasure so to do. Syche was his liberality to the one sort, that to the other he did no wrong. 
These sayings, I will have it, percyneth to 〈◊〉, and his, T●ke ●hat thou hast deserved, percyneth to justice.  And yet both of them were counted in the number of the godly.  
But as touching these twain, justice, and grace, as concerning him, which is saved, it may well be said, I will have it so, and to him, which is condemned, it may well be said, take that thou haste deserved, and go thy ways. For to this man, will I give that which is not his duty to have, but of my liberality. May not I do, what me pleaseth? Haste thou a wicked eye because I am good? Now, if he would say to him again, and ask him, wherefore god is not as good to him, as to another: It may well be answered to him. O thou man, what art thou, which makest this aunsuere to god, whom thou perceivest toward the other to be tall, and in thee, to be a strait demander of his right? And yet thou canst not say, that he is unjust, when he should do nothing but justly, if he did punish, both the one as well as the other.  
He which is delivered from condemnation, hath the greater cause to give thanks, and he which is condemned, can find no fault in God, that he doth condemn him. But if it be so (saith he) that god would not save all, 
The more benefit the greater thanks.  but condemn, some, that in them, which are condemned, 
Objection  he might show, what all men have deserved, and so he should with more thanks pour out his grace into the vessels of his mercy, for what cause, sith the one hath deserved, no better than the other but are in like case as touching their deserving, doth he rather punish me, than him, or deliver him, than me? If thou dost ask of me, wherefore he doth so, I do confess, that I can not find, what answer to make to thy demand. If thou askest me, wherefore I can found no answer to make I do say unto thee, that in this matter, as his wrath and angere is moste just and rightwise, so is his mercy great, and his judgements inscrutable. 
Objection.   
Yet, let him make, an other objection unto me, & say, for what cause hath he not given to some men, which have faithfully believed & worshipped him, 
Answer.  the gift of perseverance, and steadfastness, to the end, that they might continue still in their good belief to the end▪ Wherefore thinkest thou? But because he is no liar, which saith they went forth from among us, but they were not of us, for if they had been of us, they would have contynnuyd still with us. Are men then made of two natures? God forbidden, If there were two natures of men than were the grace of god nothing then salvation, and deliverance from condemnation, should not be of the free gift of god, if it were the deserving of nature. To man's judgement it seemeth, that all those men, which do apere good, & faith full ought of duty to have the gift of perseverance, & continuance to the end, given unto them. But god judgeth a better way than that, 
wherefore doth god suffer the wicked and the godly to be mixed together.  and that it should be a thing more convenient for his purpose, to have some among his sayintes, which would not continue to the end. And also, that his saints should not be carls, & which out all fear, which is not profitable for them so to be. For being in this fear, doth abate the arrogancy, 
God will have his saints to be always in fear  and pride of men, that they should not think aught of themself, according to the saying of the apostle. Wherefore, that man, which doth think himself too stand, let him beware & take heed that he falleth not. For he which falleth, doth fall by his own consent, and will: 
i. Corinth. x  but he which standeth, doth stand by the will of god. For god is able to stable him, and to make him steadfast, & then not he himself, 
To fall is in man's power but to stand 〈◊〉 not.  but god. It is good therefore, not to be high minded nor to be to wise in a man's own self but to fear. For every man in his knowledge, doth either stand or fall. For as the apostle doth say, whose saying I have rehearsed in my first book, We are not sufficient of ourself to think any thing, as of ourselves, but all our sufficiency is of god. The which words: the blessed man Ambrose, was not afraid to rehearse, as followeth. For our hearts, and our thoughts (saith he) are not in our own power, as every humble and true faithful man knoweth to be true, and nothing more true.  
These words Ambrose did speak in a certain book which he wrote entitled (of the flying from the world) wherein he taught that we should void & shone, the incommodities of this world, not with the body, but with the mind.  
And that thing he proved: unpossible to be done of oure self without the help of god. For these are his words. We do talk mich, and make many words, how we should fly, and apart us from this world, but I would that that our hearts, were as ware, and as careful therefore, as our tongues are busy to talk thereof. But there is a worse thing. For often times, the enticements of the earthly desires do come stealing, and creeping on us, and an heap of vanities doth overwhelm our minds, in so much, that, that thing, which thou wuldest have furthest of from thee, thou do dost most of all think on, 
It is not the going into a cioister that putteth such things out of a man's mind  being therewith in thy mind most troubled, which is hard for any man to beware of: and so to put it clean out of his head, that he be no more cumbered therewith, it is unpossible. And finally, thou mayst sooner wish, and desire to have it taken from thee, than to bring it to effect thyself, (as the prophet witnesseth) saying. incline, & turn my heart to thy testimonies, and not to avarice. For our hearts and thoughts: are not in our own power, which being suddenly overwhelmed, do confounded both our wits, & our minds, setting us in that case, that we can not tell, what to do, plucking and drawing our minds otherwise than we were purposed. They do call us away: other while, to seculyar & worldly business, they do thrust worldly matters into our heads, they do put us in mind of such, & such pleasures, divers enticements are laid before us: ye and when we are most readiest to life up our mind, then being filled up with such vain cogitations: are often times suddenly thrown down to the ground. It is not then in the power of man, that men should be made the children of of god, but in the power of god.  
For of him truly they do receive that same pour, who giveth to men's hearts good thoughts, 
Galathia. v.  whereby they may have faith, which worketh by love. Which gift, that we may either receive or keep still, and so to continue steadfastly in it to the end, we can of ourself, think no manner of thing, 
two, corinth. iii●  which is able to perform it, but all our abelnes is of god, in whose power, are our hearts, and all our thoughts. Therefore of the two young children, which are bound, with the bond of original sin, wherefore the on is taken to mercy▪ and the other not, and also, of the it persons being both of lawful age▪ & both wicked, why the one is so called, that he doth follow the caller, & the other either is not called, or else is not so called, that he doth follow the caller: I say the judgements of god herein are inserutable. But of this one point all faithful men must be certain, 
Predestination.  and out of doubt, that the on of them, is predestined the other not. For if they were of us, said one of them, which were predestined and drunk this secret out of the breast of the lord, 
i. Ihon. ij.  they would truly have bidden still with us. I pray you what is meant by these words (they were not of us, for if they had bin of us, they would have tarried with us)? Were they not both created of god?  
Came they not both of Adam? Were they not both made of the earth, and received of him (which said, I mad all things, that hath breath) souls all of one nature, & making, and finally were they not both called? Did they not both follow the caller? were they not both justified from there own wickedness? And were they not both renewed by the fountain of regeneration being so made new persons? But if so be, a man hard these words, which knoweth what they are, & what the meaning of them is, he might well answer and say, that all these words are true. And after the reason of these words, it can not be denied: but that they were of us. But after another difference, & respect, they were not us. For if they had been of us, they would have continued with us. 
For what cause were they not of them.  What difference is that I pray you, which maketh that they are not of us? The books of god are open enough, that you may read them. Let us not wink, & shit our eyn from them. They were not of them, because they were not called after the purpose of the caller. They were not elected in Christ before the world was made. They obtained not the inheritance in him. They were not predestined according to the purpose of him, which doth work all thing. For if they had been so, then had they been of them, & had without doubt, continued still with them. What should I say that it is possible to god, to convert & turn the froward and malicious minds of men to faith, and so to work in their hearts, that they shall give place to none adversity, nor yet by any manner of temptation, depart from god, forsomuch as he can (as the apostle witnesseth so work: that he shall not suffer them to be tempted more, and above that they are able for to bear.   

The ix. Chapter  
I Would say also that god might, 
Of this he spoke largely in his first book.  & it had been his pleasure (forsomuch as he knew before that they would sin) have taken them forth of this life, before they had committed any sin. But what shall we medal with this matter any more? What need we dispute again of this thing, or labour to show how great absurdity it is to be said, that god doth judge men, which are dead, according to their sins which they would have committed: if they had lived longer time. It doth so much abhor any man's ea●se to hear it spoken (much more a christian man's ears) that I am ashamed to spend any more time in writing against it. Then must we say that the gospel which hath been declared & opened great labours, & pains and bitter sufferings of the saynes, hath been taught, and preached in vain, if that men might, be judged without any hearing of the evangill, according to the proud, and heady stobernis, which god knew before certainly, that they would have if they had lived till it had bin preached unto them. By that reason, Tyrus, and Sydon, should not have been condemned (although they are more gently dealt with all, than those cyttes, where our lord wrought his miracles, and yet was not believed. For if those miracles, had been wrought in those cyttes as they were in the other, they had done penance sitting in ashes, and sackcloth (as the scripture doth testify) in the which words the lord declared to us, the secret mystery of predestination.  
If it should be demanded of us, for what cause so great and many miracles, were wrought among them, which miracles (for all that they saw them done before their eyes) would not believe, or rather, wherefore they were not wrought among them which would have believed, if they had sen them? What shall we answer thereto? Shall we say, as I said in a certain book, wherein I made answer to sir questions, which the Paganse did put unto me, nothing prejudicating by mine answer the causses of predestination, which causses wise and sober men may search out? I did answer, as ye do know well, what time they demanded of me the cause, why it was so long or Christ came, that at those times and in those places, where & when his gospel was not preached he knew before, that all they at his chinge should be found such, as were many at the time of his being here in his corporal presence, which would not believe in him, yea, when he did raise up the dead, forth of their grave, giving life again to them, which had lost it. Likewise in the self same book, a little after I did say, about the same question, what marvel is it (said I) if that Christ, when he knew before, how full of unfaithful people, the world would be in those ages, would not that his evangel should be preached unto them, and that worthily, whom he knew before, would not be leave, neither, that which he would speak, or work. Thus much truly, we can not say of Tirus, & Sidon & yet in them we do know, & find, that the judgements of god, do pertain to the causes of predestination. Which causes, being secret, and hid, I said then, should should remain, as they were, nothing prejudicated by my answer. For a man may easily, put the fault thereof, in the infidelity of the jews (which infidelity doth come of free will) which jews, 
This is the fair flower of our free will.  I say, after so many, and so great miracles wrought, yet would not believe.  
For the which infidelity, the Lord rebuked them saying: Woe be to the Corola●m, and Bethsaida, for if those virtues, had been showed & ●one in tire and Sydon, which have been in you, they would long ago have repent them, sitting in ashes▪ and ●acke cloth. But can 〈◊〉 say now, that the people of Tirus, & Sydon did not believe, when such miracles were wrought among them, or that if there had been wrought that they would not have believed then? The lord himself doth witness, that they would have taken great repentance, which all lowliness, & humility, if these tokens of the heavenly power, had been showed among them, and yet for all that, they shall be punished at the day of judgement, although not so grievously as the other cities, which would not believe, when they saw them wrought before their face. After this the lord saith. But I say to you. Tyrus and Sydon shall be more easily entreated, at the day of judgement, than they shall. It followeth them, that these cities shall be more sharply punished, and the other more gently, & yet they shall be both punished. But after all thes words, 
He throwest them down with the●● own argument.  if dead men are judged according to the works & deeds, which they would have wrought, if they had lived, then truly the people of Tyrus, and Sidon, which would have believed, if the miracles had been wrought among them, and the gospel preached, shall not be punished. But they shall be punished:  
Then it is false, that men (as they do say) are judged according to the works, which they would have done, if they had had longer respete to live.  
If this be false, then can they not lay, 
New cometh 〈◊〉 ●o the matter of infants, which read with judgement.  as touching infants, which do perish, departing without baptism, that they do deserve justly to perish, because god knew before, that if they had longer lived, & the gospel also preached unto them, they would not believe. It doth therefore follow, that they are only ●as●e bound with original sin, and for that only, they do go into condemnation. For we do see, the other young children, which are in all one sta●e & condition, that they are none otherwise forgiven, than by the grace of god, in their regeneration, and that by his secret, & just judgement. For there is none unrightwisenes with god. Some men also we do see, which after their baptism, thorough their ill living have perished, which have been kept still in this life, till they have so offended, that they do perish, which should not have perished, if the death of the body had prevented their fall. For no dead man is judged after the good or bad works which he would have done, if he had lived longer time. For if that were true▪ than the people of Tyrus and Sydon should not be punished▪ for that they have done, but rather should have obtained salvation, for that which they would have done, believing in CHRIST, if the miracles and and virtues had been done in them, which were done in the other cities.   

The ten Chapter.  
A Certain catholic doctor, 
He reciteth a certain doctor's mind, which he derideth as foolish.  a man of no small name, doth expound this place of the scripture, after this wise, saying, that God knew before that the Tirians, and Sydonites, would departed again from the faith, after they should have once received it thorough the working of miracles, and preaching of the gospel. And for that cause (said he) god having pity & compassion over them, would not work his miracles, and show his doctrine among them, because they should deserve greater punishment, if they had forsaken that faith, which they had once received, than if they had never believed. What needeth me to tell, what things may be noted, & gathered out of this subtle wise man's saying, sith that his own saying, (as he doth speak the words) doth make for our purpose. For if god moved with compassion, and pity, did not work his wonders among them, whereby they mightbe made faithful, lest they would offend more grievously, when they should afterward forsake it again, because he knew before, they would forsake their saith, after they had received it: by that reason is it openly declared, that no man is judged for those d●edes, which god knew before he would have wrought afterward, if he be taken away before he doth them, or some otherways is helped, tha● he doth not commit any such offences, as Christ did help the Tyryans & the Sydonits', if that exposition be true, whom he had rather should not come to the faith, than they afterward with a greater offence should forsake it, which thing, he knew before they would do, if they had once come to it. But if you will say again unto me, for what cause did he not so work that they might believe, and that they might also be taken out of this life, before they should fall from the faith, which they had received, I know not what answer to make thereto. For he which doth say, that they which would forsake their faith, had this benefit granted, & given unto them, that they should not have the thing, which they would with greater impiety▪ & wickedness, to their judgement cast away, from them, & so lease it again, the same man, which so doth say confesseth, & declareth plainly that a man is not judged for any thing, which according to the forknolege of god, he would have done, if he had on way or other been prevented, that it is not done. It followeth then: that that man was provided for & helped of whom the scripture speaketh saying: He was taken away etc. But peradventure, y esame expositor, will say again to me, Wherefore then, were not the men of Tyrus, & Sidon provided for, after that same manner, that they might believe, & so be taken out of this life lest malice should alter their mind. Truli as toching this matter, I think it sufficient, that after his own words, & saying I have proved, that men▪ are not judged for any thing, which the●e have not done, although the forknoledg of god knew that they would do it if they had longer lived. For as I said before (although it is shame to spend any long tymme in wryghtinge against this opinion, that men at judged for those deeds, which they are known before that they would do, if they might have space of life to do them, yet because we should in no wise apere, and seem to bear with it or any thing allow it, we thought it more convenient and better, with this disputation to pluke it in, and to stay it, from going, and growing farther abroad, than to let it palse unspoken of.   

The xi Chapter  
ANd therefore (as the apostle doth say) it is not in him which willeth nor in him which roneth, but in god, which taketh mercy, which doth proved for young children, according to his own will and pleasure, for whom he will, which young children do neither will nor run, whom he hath chosen in christ, before the foundation of the world, giving also his grace to them freely without any of their deserving, or merits preceding his grace, either of their faith, or of works. And as toching those, which are of age although he doth know, that they would believe, if miracles, were wrought among them, yet whom he will not, them he doth not help, of whom in his predestination which is unknown & hid unto us, he hath otherwise determined and judged, & that justly. For there is none unrightwiseness with god. His judgements are inscrutable, & his ways unable to be searched & found out. For all the ways of the lord, are mercy, & verity, Then is his mercy investigable by the which he hath mercy on whom him pleaseth, without any of their merytts or deservings, for the which he should reward them again. And this verity is investigable, by the which he doth obdurate, and harden whom him pleaseth, and that thorough the merits, and deserving of them which are so obdurated, which are the merits, and deserving also of them, of whom he taketh mercy as well as of them, whom he hath hardened. As by example we do find in jacob, and Esau, the on being taking to mercy, 
Our merits & deserving to go ward are all one of goodness  the other not, and yet as their merytts, & deservings were all one▪ so was not there end. Of the which twain, he one of them, was delivered by the goodnis of god: that other was condemned by the justice & rightwiseness of god. Shall we say, that god is not just? God forbidden. But his ways are investigable. And therefore in those, which are saved, let us believe the mercy of god, and in those which are condemned let us believe the rightwiseness of god. without any doubting. Nether let us reason after those things, which are not able to be answered, nor search after that, which can not be found out For out of the mouth of infants, and young lukkinge children doth he set forth his praise, that that thing, which we do see in these, being saved, which had no merits, where with thy might deserve salvation, and in those which are condemned by the merits of original sin, preceding there condemnation, we should not doubt, but it is also the very like in those which are of age. That is to say, that we should not think, that any man doth first any works, whereby, he obtaineth salva nor yet, that any man is damned, without his own merits, whither their causes are all one, or divers (as I have said before) that he which doth stand, may take heed, he doth not fall, and he which rejoiceth, may rejoice in the lord, & not in himself.  
But what is the matter, that these men, which do hold with us against the Pelagians, as tochinge original sin, which sin, by one man entered into the world, and by on man, all men, are gone into condemnation▪ wherefore will they not grant, that the cause of salvation and damnation, which is in young children, should not be compared, and likened, unto the cause, which is in persons of more age. This thing the Manaches also do not understand, which do not only set light by the testimonies of the old testament, but also those scripture which are of the new testament▪ (as though they had a privilege to do with them, what they would) they do abuse at their own pleasure. For they will take, & forsake, what them lysteth, as they shall appear to make or mar for, or against their purpose, allowing or disalowinge them. against those Manaches. I did write in the books, which I wrote upon free will, out of the which books, these men do take hold against me. And where as in the said books, many great and weighty questions came in the way, beside the principal matter, I would not discuss them exactly, nor go through with them, lest the work should have been to great, and specially, because I saw, that the authority of the holy scriptures, did prevail nothing, against such perversed & ungodly persons. And yet I might (as I died although I did not expressly and plainly determine the verity of every on of those matters) after a certain fashion conclude that god is in all things to be praised, with out any necessity, that I should believe (as they would have us) that there are two substances coeternal both together, of good, and evil, in god.  
To be short, in my first book of retractations, which work ye have not yet red, when I came to retract those books, which I did write upon free-will I, spoke after this wise. In these books (said I), are disputed so many matters, that many questions do come between, which questions, either because I could not discuss to the uttermost, or else because at this time they do require lengar space and more business, I will so put them of till an other time, that what part so ever ye do consider, of those questions, where as I could not find the truth out, yet my reasoning did so conclude, that, whither this, or that part were the truth, or in which soever of them it did lie hid, 
The beginning of evil cometh of free will.  god was alway believed, at the jest, he was declared, in all things to be praised. For truly I took the disputation in hand because of them which do deny that the original, and beginning of our evil, cometh of free will, which also do earnystly hold, & defend, that god being the maker of all natures, 
The Manaches error.  is to be blamed, intending according to their wicked error (I do mean the Manaches) to introduce, and bring in this ●oulle error, that there is in god a certain nature of evil, which is immutable, coeternal, & everlasting with him. And a little after in an other place, I said these words. I did speak (said I) of the misery, which sinners most rightwisly sustain, (rome the which men are delivered, by the grace of god. For man can fall by himself, that is to say, by his own free-will, so can he not rise up again. Unto the which misery of just damnation, 
Ignorance & blindness of heart are borne and brought with us, into this World.  ignorance & hardness of heart do pertain, which diseases, all mankind hath, even from the beginning of his birth. And from this evil, no man is delivered, but by the grace of god.  
This misery of blindness, & hardness, the pelagians do deny for to com●, & proceed of just damnation. For they do deny original sin, And as touching ignorance, & hardness of heart, if they were nothing else, but the natural beginning of man▪ yet god is not to be blamed, but to be praised, according to my disputation, in that same third book which disputation, should be had against the Manaches, which do not understand the scriptures of the old testament, by the which, original sin is declared and taught. And what soever is red thereof in the writings of the apostles, they do say, with a detestable, and shameless boldness, that those their writings are depraved, and corrupted, of such, as have thrust such sentences into their writings, as though the apostle did not speak and write all those words, which are found in their writings.  
But against the Pelagians, we must defend, that there is original sin, which the scriptures, both old, and new, do confirm. And yet they say that they do profess, & hold with the scriptures, as well as we. These words did I speak in my first book of retractation, when I did call in, those books, which I made of free will.  
And beside these words which I have rehearsed, 
Augustine retractethe his books of free will.  I did speak mich more, as touching those books of free-will, which I thought to long to rehearse in this work, and not necessary, as ye will (I know well) say, when ye have read them all.  
Therefore although in the third book, which I wrote upon free will, our disputation was such, as touching young children, that although it were true, that the Pelagians do say, that ignorance, & hardness (without the which no man is born into this world) are but the natural begynnyngs, of every man, & not rather the punishment of nature, yet the Manaches, should be overcome, & put to silence, which do hold, that there are in god two natures, that is to say, of good, & evil, from before the beginning coeternal. But although that were true, that ignorance and hardness, are but the natural beginning of human nature, and not the punishment, or pain of that same nature (as it is in deed) should therefore our faith, which the catholic church doth defend, against the Pelagians, be forsaken, 
Ignorance and hardness is the pain judged to the nature of man, for his first fall.  or doubted of, which doth hold, that there is original sin: the guilt, or fault where of, being got to us, by our first generation, can none otherwise be loosed, but by the second birth, which is our regeration? And therefore if these our brethren do confess that same (as we do) for to be true▪ that we & they both together, may destroy the error of the Pelagians, wherefore should they doubt, but that god doth pluck young children (to whom he doth give his grace, by the sacrament of baptism) from the power of darkness, transporting them, into the kingdom of the brightness of his son? Therefore in that he doth give his grace to some, and to some not, wherefore do they not therein, sing laud, and praise to the mercy and judgement of the lord. But why he doth give it to one more than to an other, who knoweth the mind of the lord? Who is able to search his inscrutable iugments? Who is able to seek out his ways, which are investigable?   

The xii Chapter  
IT is then sufficiently proved that the grace of god is not given after the merits of them, but after the pleasure of his will, to the praise, & glory of his grace, that he, which doth rejoice, may rejoice: not in himself, but in the lord, which doth give his grace, to whom it pleaseth him because he is merciful. And although, that he would not give it, yet: were he not therefore unjust. Also he doth give it to none, but to whom it is his will to give it, that he may make known the riches of his glory upon the vessels of mercy. 
Grace is not in his right kind, except it come freely.  For in that he doth give it to some, which do not deserve, therein he will show his grace to be free, without deserving▪ & so to be grace in the right kind. And again in that he doth not give his grace to all men, he doth declare what all men do deserve. He is good in his liberality toward some, he is just in taking punishment upon the other: and yet he is good in all thing. For it is a good thing when that duty & right is paid. And he is just in all thing. For it is a just thing, when that the duty, and right is paid, without doing wrong to any man. But we do hold, & defend, that the grace of god is given without merits. And that is in deed, the right, and true grace. And although it were true, as the pelagians do say, that young children which are taken out of this life after they are baptized, are not delivered & plucked away from the power of darkness, because they had no sin in them, whereof they should be guilty (as they do think) but that they are no more but transposed, 
The pelagians do deny original sin in young children.  & taken out of this life, into the kingdom of the lord, yea & so it is granted, that the kingdom of god is given freely, without any merits, or good works, & to whom it is not given, it is not without their evil merits: that they have it not. And thus do we make answer, against the Pelagians, when they do object unto us, casting us in the teeth, that we do attribute: & ascribe grace unto destiny, because we say that it is not given after our merits. But they rather do make the grace of god in young children to be destiny, which do say, that where as no merit, or deserving is, there is destiny. For according to the saying of the pelagians, there can be found no merits in young children, for the which, some of them are sent up to heaven, and some shit forth from thence. And likewise, as I have declared, and proved now, that the grace of god is not given after any merit (which thing I thought good to prove, as well by their own words, & sayings, as by our judgements & minds, that is by our opinion, 
The pelagians do call original sin, nothing else but a natural infirmity & weakness.  which do hold that young children are born in original sin, and by theirs, which do deny, that there is original sin. And yet, for all that we have made our matter good, and provid it true by their own saying, we must in no wise doubt, but that young children have in them that which he must forgive to them, which doth save his people from their sins. Even so, was I fain in the third book, which I did wright on free-will, to resist the Manaches with their own sayings, as well, as with our demonstrations & proofs about that question, whither ignorance & hardness of heart were the punishment of our nature, coming of just damnation (as we do say) or else, as they do say, nothing other, than naturali infirmity & weakness pertaining naturally to all men (for no man is borne without them, or nay. And yet I am not of there mind. And also in that same book I proved sufficiently that ignorance, & hardness of heart, are not the natural beginnyngs of man, as he was first instituted & made, but that it is the plain punishment of man which is condemned. Therefore they do labour in vain, in that they do go about to bring that my book (which I wrote a great while ago) now against me, that I should not now dispute the cause of young children as I ought to do, and so to prove evidently (that all men may see, & perceive the truth) that the grace of god is not given for the merits of men.  
For, and if, what time I did begin first to write those books which I did write upon free will being at Rome, when I was a temporal man, & ended them in Africa, after I was priest, I had been (as they do say) in doubt, as tochinge the condemnation of infants, not regeneratyd, yet I do think no man to be so unjust, but he could be content, that I should amend & increase in knowledge, rather than to continue alway in doubt. But yet if it had pleased them, they might have understood the matter other wise: that I did not then doubt thereof, as though I had doubted indeed, but because I thought that way best to overcome the adversaries, that whither ignorance, and hardness of heart were the punishment of the original sin, which is in children (as the truth is) or not, as many being out of the right way do suppose, yet for all that, the error of the manaches, could not make us to believe, that there is a mixture of two contrary natures in god, of good & evil. God forbid we should be so negligent, in the cause of young children, that we should doubt whither those children, which do die after they be regeneratid, do depart to eternal salvation, and they which are not, to the second death. For that same scripture (by on man sin entered into the world, & by sin death, and so into all men) can none otherwise be understanded. And also, from eternal death, which is most worthily rewarded for sin: no man, old, or young, can be delivered, except he, which suffered death for to forgive both our original, and our own sin also (having in himself no manner of sin) doth deliver us. But wherefore he doth deliver some, more than some, I have told you diverse times, & yet will tell the again. 
Romanos. ix  O thou man what are thou, which wilt reason with god? His iugments are inscrutable, & his ways are investigable. And more, than that, I will say unto thee▪ search not for those things which do exceed thy capacity, and such things as are myghtiar, & stronger, than thyself, m●del not with them. Do ye not see, how foul an heresy it is, & how far from the purnes of our faith, to hold opinion, that young children when they do departed hens, do receive their judgement, according to those works, which god knew before that they would do, if they had lived, any longer time on the earth? Into this error, (which, all men having any reason in the world, & specially those which have professed Christ, do abhor) are they constrained to fall in, which have so forsaken the pelagians errors, that yet they do think it necessary to be believed, yea and with disputation to be defended, that the grace of god, thorough christ jesus (by the which only, after the fall of our first parent we are helped), is rewarded after our merytts and deservings. Which error Pelagyan himself did improve, and condemn before the bishops of the east country, when they did sit in judgement upon him for fear lest he should have been condemned of them if he had not. But if this their opinion is not true, nor to be spoken, as concerning the works of them which be dead, which works they would have done, if they had lived, good or bad (& by that reason, being no works at all, because they were in the foreknowledge of god, that they should never be) if this than I say ought not to be spoken (which you see how erroneous it is to be said) what else doth follow, but that the grace of god is not given after our merits, & that we should so (without any further dark reasoning thereon) confess it, as the catholic church doth defend it to be, against the heresy of the pelagians, which thing we do find most evident, & open in young infants. For god is not constrained to help some children more than some, by any destiny, for somuch, as their cause, & matter is all one, 
By the providence of god all is ordained & governed, not by destiny.  the one no better than the other. Nor yet must we think that the world is governed, by things, which do come by chance, or by a natural manner of proceeding of things here in this world, but by the providence of god, forsomuch as all reasonable souls must either be saved or damnyd, & also not so much as a lyghtel sparrow can fall down to the ground, with out the will of our father, which is in heaven. Or else the negligence of the parents should be blamid, being imputed to their fault, that their children do departed without baptim, so that by this reason, the judgement of god herein should have nothing to do, as though those children, which do depart in so evil a state, had chosen to themself by there own will such negligent parents of whom they should come.  
What need have I to tell you, how that often times, a young child, before he can be baptized, doth die? Yea & often times the parents, making never so much haste, that the child might be christened, yet the will of god was not, that it should come to the fountain of regeneration, which did not keep the child in the world so long that it might come. Yea & also we do see, that the children of those, which are unfaithful, have bin kept alive till the time, that they have come to baptism and the children of the faithful have not. In this point truly is declared, that god doth not accept on person more than another. For if he were an acceptor of persons, be would rather deliver the children of those, which at his worshippars than of those which at his enemies.   

The xiii. Chapter  
But now forsomuch as we do reason & dispute of the gift of perseverance to the end, what is the matter▪ that the child which departeth without baptism, is not baptized before he departeth? And again, what is the cause, that he, which is baptized, and will fale after his baptism, is not taken out of this life, before he doth fall? Except we will stand still in that inconvenience, that we will say, it proffetethe a man nothing to be taken out of this life, before he doth fall, forsomuch, as he shall be judged (as they say) according to the deeds which god knew before, that he would do if he had lived any longer time. What man can patiently abid to hear this devilish madness, 
Into what blind errors the opinion of merits, doth bring men.  which is so much against our faith? And yet, they are constrained so to say, which are of that opinion, that grace is given according to our merits. For they which will contend and hold that every man, which dieth is judged according to those works which god knew that he would do if he had been suffered to have lived longer time, if they would (I say) consider how falsely and untruly, they do speak, they shall have no cause to affirm that, which Pelagian hath condemned, which error the church caused him to deny, that the grace of god, is given after our merits, sith that they do see some children, not being regenerated going to condemnation, & some which are regenerated, to eternal life. And again, sith that they do perceive, & see, that of those which are regenerated, some do persever to the end, & so do depart hence, & some again after their regeneration, are kept in this world till they do fall, & then in that fall they do depart, which should not have fallen if they had been taken from this preseu● life, before that they did fall, and also, that some, after they are fallen do not departed hens, till they come into the way again, which with out doubt should perish, if they had died before they did repent and amend. By the which thing it is manifestly declared unto us, that the grace of god (by the which grace, we do both begin to do well, and also continue to the end) is not given after our merits but it is given to us freely, after his most just, liberal & wise will & pleasure, because whom he hath predestined, them also hath he called, with that vocation, whereof it is written, and said (The gifts & vocation of god, are without repentance) unto the which vocation no man can tell, what man doth pertain, so long as he is in this world, but when he departeth from hence. Therefore in this life which is nothing but temptation upon the earth, he which thinketh himself to stand▪ let him take heed he doth not fall. And for this cause (as I have said before) those persons, 
For what cause hath god mixed the wicked among the godly  which shall not persever & continue to the end, are mixed among those which shall continue: which things done by the most wise & provident counsel of god, that we may learn not to be high in our own wisdom, but that we may consenting to those, which are lowly in spirit, work with fear and trembeling our own health, For God is he, which doth work both the will, and also the dead, and work of the will. It is expedient and profitable for us, both to say so, and to believe so. This is godly: this is true: that we may make an humble, and a lowly confession that all the whole, without reserving any part thereof unto us, may be given, and ascribed to god. For we do first think & afterward believe, we do first think & afterward speak, we do first think & afterward work, and do what we do. And as toching the right and true way of godly living & the true service, and worshipping of god we are not able to think any thing of ourself, 
Our hearts & thoughte● are not in our power.  as of ourself, but all our sufficyenci, and all our habelnes is of god. For our hearts, and our thoughts, are not in our own power. And therefore saint Ambros doth say, what man is so blessed, which doth continually ascend & rise alway in his heart. But how can this thing be done, without the help of god? By nomeans forsooth. furthermore, the said godly man speaking and treating upon the said scripture alleged these words of the psalmist, which are, That man is blessed, 
Psal. lxxxiii  whose help is from the O lord, and whose ascending, and rising up in heart, is of the●. The cause wherefore he said so, he did not only find, in the holy scripture, but he felt it, in his own heart. Therefore, those words, which are spoken by the minister, at the time of the ministration of the sacrament, commanding us, that we should lift up our hearts unto god, that very same thing, which is (to lift up our hearts to god) is the gift of god, for the which gift▪ they are admonished of the priest, to give thanks unto god, to whose words▪ they do make answer, & say (it is worthy, and right, that it be so). Forsomuch therefore, as our hearts, are not in our own power, but are lift up by the help of god that they may ascend, & rise up, & so understand, & be wise in heavenly things, 
Colos. iii.  where Christ is, sitting on the right hand of the father, & not in earthly and worldly things, who doth deserve to have thanks for that same, but he only which doth the thing, our lord god, which by so great his benefits, delivering us, hath chosen us from the bottom of this world, & predestened us, before the foundation of the world was laid.   

The xiiii Chapter.  
But they do say, that the declaration & opening of the matter of predestination, 
Objection.  is a thing which hindereth & is much against the right order of preachi●ge. 
Answer.  As though the preaching and teaching of the apostle was let, & hindered thereby. Did not the doctor & master of the gentiles, faithfully, and truly, many times commend, 
By the teaching of th'apostle he proveth the doctrine of predestination to be bid.  & praise predestination, and yet ceased not to preach and teach the word of god? I pray you, because he said, that god is the worker in us, both of the will, and of the work also, according to his own good will, did he therefore not exhort them (to whom he spoke those words) that they should both will, and desire, yea and to work those things, which are acceptable & pleasant unto god? Or else, because he said, that he, which began that good work in you, will also perform it, & bring it to an end in you, even till the day of our lord jesus Christ, did he not for all that, exhort, and counsel men, both to the beginning and to the continuance therein to the end? The lord also himself commanded men to believe, saying: If ye do believe in god, then believe in me. Yet that same sentence was not false, nor the definition thereof, unprofitable, which the same lord, spoke also, saying: No man cometh to me, that is to say, no man believeth in me, but to whom it is given of my father. And again, it doth not follow, because this definition is true, that therefore the command mente, that they should believe, is void or unprofitable.  
For what cause then, should we think, that the opening of predestination, should be the cause, that men might not preach and teach and in preaching, command, exhort, reprove, yea, and correct, which things are much used in the scripture, wherein predestination is commended, & set forth unto us? As there any man so bold, which will say, that god did not know before, to whom he would give the gift, to believe? Or else, that he knew not before, what they were, whom he would give to his son, of whom he should lease none? Which things, if god knew before, he knew also before, those his benefits, by the which benefits, he doth vouchsafe to deliver them. 
What is predestination.   
This predestination of saints, is nothing else but a foreknowledge, and a preparation, of the benefits of god, by the which benefits, all men are saved, which have & shall obtain salvation. All other beside these, in what case are they● & where are they left, but in the dow of perdition, and that by the most just, & right judgement of god. In that same state & condition, were the people of Tyrus and Sidon left, which might also have believed, if they had seen those great signs & miracles of Christ: which he wrought. But because it was not given to them, 
The cause why the people of Tire & Sydon, did not believe.  that they should believe: the signs & tokens, whereby they might have been brought to belief, were withdrawn, & kept away from them, & denied them. By this a man may perceive, that many men, naturally, have such an heavenly gift of understanding, that they may thereby, be moved to the faith▪ if either they be taught by words, or else do s● signs, & tokens, according to the disposition of their minds. And yet for all that if they be not, by the profound, & deep judgement of god, thorough the predestination of grace, separated from the dow of perdition, they are suffered neither to hear the words, nor to see the marvelous works, whereby they might be brought to faith, yea, nor yet they cannot believe, although, they did both here and see them. In that state of perdition, were the jews left, which could not believe the great works and wondrous virtues, which they saw wrought before their eyes. The cause wherefore they could not believe, the evangill doth not hide from us, saying (when he had wrought so great wonders & signs, among them, they believed not in him, that the saying of Esay the prophet, might be fulfilled, which he spoke saying, (who hath given credit and belief, to that which we have hard? Or to whom is the arm of the lord known? And therefore they could not believe, for Esay said more ●He hath shut up their eyes, & hardened their hearts, that they should not see with their eyes, nor understand with their hearts, & convert, & be healed.  
The eyen, & hearts of the people of Tyrus & Sydon, were not shut up, and hardened after such a fashion, for they would have believed, if they had seen the signs, & wonders, which these men did see:  
But it profited them nothing, that they could have believed, because they wear not predestened of him, whose judgements are inscrutable: & whose ways are not to be searched out. And again it should not have hindered tother, that they could not believe, if they had been so predestened, that god would lighten their eyes which were blinded, & molefy the stony hearts of them which were hardened. But as touching that, which the lord spoke, of the Tirians & the Sidonites, it may peradventure some otherways be taken & understanded. But that now no man doth come to Christ, but to whom it is given, & that it is given to them, which are elected in him, 
It profeteth small to here with thy fleshly ears, if the ears of thy soul be stop●.  before the foundation of the world, every man doubtless, will confess, which with their fleshly ears, do hear the word of god, what he doth say therein, if the ears of their hearts be not stopped and made deaf. And yet this predestination, which is set forth openly, by the words of the gospel, did not hinder, & let the lord to counsel and exhort men to begin to do well, when he said, if ye do believe in god believe in me. Nor yet, when he exhorted them to the perseverance in that faith, in commanding them alway to pray, and never to fail.  
Those persons to whom it is given to both hear the words, & work thereafter. But they, to whom it is not given, whither they do hear or here not, do work not a whit the more. For to you it is given (saith he) to know the mysteries & secrets of the kingdom of god, but to them it is not given. The first part of this same saying of the lord, pertaineth to mercy and compassion, the latter part thereof, pertaineth to the judgement, and rightwise justice of him, to whom our soul doth say, 
He concludeth by the example of the doctrine of Christ and of his apostles, that predestination, hindereth nothing to teaching of good living  I will sing & praise before thee, o lord, thy mercy and judgement. So neither the preaching of faith, either to begynn, or to continue therein, (that they, to whom it is given, may both hear those things, which they ought to here, and also obey them in deed working thereafter) should not be hindered by the preaching and teaching of predestination. (For how should they here without a preacher, nor yet by the preaching of faith, which teacheth how we should begin to believe, 
The effect and end of the doctrine of predestination.  & continue there in, the teaching of the article of predestination should be minished or hindered, that by the teaching of the said predestination, he which liveth faithfully, and obediently, should not be proud of his obedience, as though it were of himself, and not the gift of god: but that he which rejoiceth may rejoice in the lord. For, we must be proud of nothing: forsomuch as nothing is our own to be proud of. This thing the holy father Cyprian did perceive very well, and was bold to affirm that same, by the which he taught, and opened most certain predestination. For if we must be proud of nothing, because nothing is our own, truly no man can be proud of his obedience, and good life, be it never so perfect and steadfast. Nor yet must we call it ours, as though it were not given to us of god from above. For it is the gift of god, which he knew before, that he would give to them which are called with this vocation, whereof the scripture speaketh saying: The gifts and vocation of god are without repentance) which thing is to be confessed of every man. This then is the predestination, which we do faithfulli, & with all humbleness preach and teach. 
And yet he taught predestination.  And yet for all that, this man was both a preacher and a teacher, and also a worker, which believed in Christ, and lived steadfastly, in holy obedience, even till the time that he suffered his passion for christ sake, not therefore ceasing to preach the gospel, exhorting men to faith and perseverance to the end, because he said, we should be proud of nothing, sith that nothing is our own. And in that saying he opened to us, the very right, and true grace of god (that is to say) which is not given after our merits, which grace god knew before that he would give to us.  
In thes words of Cypryan predestination verily is taught, and preached unto us, which predestination if it did not let, and hinder Cypryan, from the preaching of obedience, why should it be any let unto us, but that we may do the same? For although we do say, that obedience is the gift of god, yet do we exhort men to the keeping of it. But unto them, which do obediently here the exhortation of the verity, the gift of god is given, (that is to say) to here it, and to obey unto it. And to them which do not hear it after that fashion, that they do not obey it, it is not given. For christ, whose words are to be believed doth say▪ 
Ihon. vi.  (No man cometh unto me, but to whom it is given of the father. And to you it is given to know the mystery of the kingdom of heaven but to them it is not given. 
Mathe. nineteen.  And also, as toching the virtue of continency, and chastity, every man (saith he) doth not receive, and take this word, but they to whom it is given. And also, 
i. corinth, seven  when the apostle exhorted men to a chaste living in matrimony; I would wish (saith he) that all men were as I am, but every man hath his proper gift of god, some on way, some another. In the which place he teacheth, that not only, the chaste life, without wedlock, is the gift of god, but also that the chaste and honest conversation of life between man and wife in wedlock, is the veri gift of god. Which thing sith it is true, that as well the on as the other is the gift of god, we, (for all that it is the gift of god) do exhort people thet unto as much as is given to us to exhort. 
No man can exhort Well except it be given to him of god so to do.  For, to exhort, is the gift also of god, in whose hands both our words, and our bodies are. Whereupon the apostle spoke thes words, saying: After the grace which is given to me, like to a prudent and a wise master carpenter, I have laid the foundation. And in an other place, Unto every man (saith he) as god hath given, I have planted, and Apollo hath watered but god hath given the increase. So, neither he which planteth, nor he, which watereth is any thing, but he, which giveth the increase, which is god.  
Even so, likewise, as no man preacheth & exhorteth well, but he, which hath received the gift of god, so that man doth obediently hear him, which preacheth, and exhorteth, to whom the gift of obedience is given. 
Our obedient is the gift of god.  This is the cause, why the lord, when he spoke to them which had there fleshly ears open hearing his words, said: He that hath ears to hear, let him hear: Which ears (such as he spoke of) he knew well enough, all men had not▪  
And of whom they should obtain those ears (whosoever hath them) the lord himself showeth; where he saith: I will give to them an heart to know me & ears to hear with Then, to have ears to here with, is the gift of obedience, that they, which have that same gift, may come to him, to whom no man cometh, but to whom it is given of his father. We therefore do preach, 
Who hath ears to here  & exhort, & they which have the ears to hear, do hear us obedientli. But they which have not that same ears, it cometh to pass in them, as it is written, that hearing with their ears, they do not hear, that is to say, hearing with the ears of the flesh, not with the agreement, and consent of the heart.  
But why the one hath ears to hear, and the other not (that is to say) wherefore it is given to them of the father, to come to the son, and to the other not given, who knoweth the mind of the lord? Or what man hath been of his counsel? Or what art thou, O man, which wilt answer against god? Shall we therefore deny that thing to be true, which we manifestly do see, because we cannot comprehend that thing thereof, which is hid from us, I say again shall we say, that that thing is not true, which we do see with our eyes, because we can not find the cause, why, and wherefore it is so as it is?   

The xu Chapter.  
But they do say again (as ye do writ) that no man can be brought to amendment of life, if we should speak openly before the congregation, in the hearing of a multitude after this, wise and say, This, as concerning predestination, is the certain, determinate, and very will of god, that some of you shall receive the will of obedience, and forsake your infidelity and come to the faith, and so-to continue to the end. And as toching the rest of you, which do abide still in the delight and pleasure of sin, for that cause are you not risen up from your sin, because the helping grace of mercy & compassion, hath not lift you up from your sin. How be it if there be any of you, 
All these are the words of him which make the ●●obiection.  which are not yet called, whom his grace hath predestenid for to be elected, ye shall hereafter receive the same grace, by the which grace, ye also may have the will to desire the same, & to be elected. And again if any of you be now obedient, which are predestenid to be forsaken, and to be cast of from grace, the same power which ye have now to obey, shall be taken from you, that ye shall obey no more.  
When they do thus speak unto us 
Thaunswer  wherefore should we be afraid to confess the grace of god, that is to say, which is not given after our merits? And why should we fear to testify the predestination of saints, more than we are afraid to knowledge the prescience, and foreknoledge of god, as if a man would say, whither ye do now live well, or evil ye shall be afterward such as god hath you in his foreknoledg to be, 
when man doth see himself out o● the law o● god let him doubt the● worste● an● hast him that he may be i● that way which is of thelects.  that is to say, good, if ye be so forknowen of him, or else bad & evil if he hath you in his forknowlege for to be bad. I pray you, if a man hearing these words spoken of the prechar would give himself from labour to slogishnis, and so to idleness and naughty lusts, following his own naughty and evil concupiscencies, and stinking desires, should we therefore think, that, the saying, which was spoken of the prescience, and foreknoweledge of god, were false and untrue, because of his or their lewdness? If god hath them in his foreknowledge, that they will be good, shall they not be good, how bad so ever they be at this present? Or if god doth know before, that they shall be evil, shall they not be evil for all the goodness, they do seem to be in now? There was a certain man in our monastery, which being rebuked of his brethren, because he lived not as he ought to do, but clean contrary, neglecting those things which were commanded, & doing that which was prohibited, answered to them again with these words, (what manner of man soever I am now, it maketh no matter: I shall be such a one, as god in his foreknowledge, knoweth that I shall be. This man without fail, spoke the truth, but yet for all that, there was in him small amendment, for he was worse & worse, in somuch that he forsook the company of the monastarye, & played as the dog, returning to his vomit again. But yet what manner a man he shallbe, we cannot tell. For these causes therefore, which they do allege, shall we deny these things to be true, which are spoken about the prescience, and foreknowledge of god? Or shall we hold our peace, and speak not a word again, when we do here those matters spoken of, yea, then specially, when by holding still our tongue, men might, fall into others errors?   

The xvi Chapter.  
THere be also some persons, 
Objection.  which either do pray nothing at all, or else if they do, it is very coldly done, because they have learned that the lord doth say, that he knoweth what thing is needful for us before we do call upon him. 
Thanswer  Shall we for such men's ungodliness, deny the verity of the sentence, which the lord spoke, and so scrape it out of the book of the gospels? Yea forsomych as it is certain the god hath ordained some things to be given before they be desired and prayed for, as the beginning of our faith, and some thing again not, except it be desired, and prayed for, as the gift of perseverance to the end, truly that man, which thinketh that he hath that same virtue of himself, 
Perseverance must be obtained by petition.  without intercession, he doth not pray, that he may have it. We must therefore take heed, lest, while we be in doubt and fear of so many things, godly exhortation do w●x could, the heatte of prayer be quenched, and presumption of our own self kindelyd in us.  
Therefore, let the truth be told, specially, when any such question is moved, which requireth answer to be made according to the verity, and let them take it which can, lest peraduentur, when the verity is hid and not confessed, because of them which can not take it, they which are able to take it, should not only be deprived of the knowledge of the verity, but for lake thereof should be snared, and taken in a trap of talse & untrue doctrine. It maketh no great matter, yea it is profitable that some verity should not be sponken, because of them, which are not able to receive it. That was the cause why the lord spoke these words (yet have I many things to tell you, but ye are not now able to bear them. And that saying of the apostle, (I could not talk to you, as to spiritual men, but as to carnal and fleshly men, and as to young children in Christ. I gave you therefore milk to drink, & no strong meat, for ye were not able to take it nor yet ar. And yet, after some manner of speaking, it may be well, that, that thing, which is spoken, is both milk to young children, and strong meat also, for them which are great.  
As for example. In the beginning was the word, and the word, was with god, and god was the word. What christian man can hold his peace, and speak not these words? And again, what man can, or is able to undertstond them to the bottom Or what higher matter in all the holy scripture can be found, than this is? And yet it is not left unspoken, because of young infants, being not hid & kept neither from young nor old. But to tell the truth is one thing, and for a necessary cause not to speak it, is another.  
It were to long a business, to search out all causes, why the truth should not be spoken at all times, of the which causes, this following is one, lest we should make them which do not understand, to be the worse, while we go about to make them, which have understanding to be the wysar, when they, whom we would instruct, as they are not the wiser, when we do not speak the truth, so nor yet the worse holding our peace.  
But when the matter is such that we know for a surtye, y● that man which can not understand, and perceive the thing, 
A cause why it ought not be ●yd.  is made the worse when we to speak of it, what shall we then do for him which is able to take it and to understand it, being in the company and in the presence of the other? Is it not more meet, that we should tell the truth, that he, which can take it, may take it ' than not for to speak it, where by not only both of them can not receive it, but he also which is able to take it, if it were spoken, should be made the worse by the keeping of it hid? For if he herd it, and understood it, by him other men might, & would learn. For the more ready & able he is to learn, the more apt he is to teach other. Now, he which is an enemy to the grace of god, doth lie hard upon us, labouring all that he may, that we should believe, that the grace of god is given according to our merits, and so the grace of god should be no grace? Yet we will speak that thing, which we may be bold to speak by the scriptures. But we do fear lest, if we do speak, we should offend that man, which can not receive the verity: and should we not fear, lest by keeping close, & biding of the verity the man which is able to receive it, should be trappid and deceived with false doctrine Ether must we teach and preach predestination, as the holy scripture speaketh openly unto us, that in those p●rsons, 
The great inconvenience which cometh of predestination not taught.  which are predesteni● the gifts, & vocation of god, are without repentance: or else we must confese, and grant that grace is gygyven to us after our mety●ts, as the pelagians do hold opinion▪ although this their opinion (as I have often times said) is found in the acts of the bishops of the east part condemned by the mouth of Pelagian himself.  
But these men, for whose cause we do take all this labour, do not hold in all points which the error of the pelagians heresy, 
wherein thes men do differ from the pelagians.  some thing they do go from it, that although, they will not grant those men to be predestined, which are by the grace of god made obedient, & so do continue, yet they do confess that this grace doth prevent the will of them to whom it is given. But therefore, they will not grant them to be predestined, because grace should not be believed to be a free gift, as the verity teacheth, but according to the merits of the will preceding, as the pleagians most false, and untru▪ doctrine doth affirm. It followeth then, that grace doth prevent, faith, otherwise faith doth prevent grace, the will also doth prevent grace, for faith can not be without the will. But if grace doth go before faith, because it doth go before the will, truly it doth prevent, and go before all our obedience, it doth go before charity, which only causeth us, willingly & truly to obey: which altogether grace doth prevent, yea & worketh them in him, to whom it is given.   

The xvii Chapter.  
there is no mor behind now, but to continue in these good things to the end. And that is perseverance, which is prayed for in vain if the lord by his grace doth not work that same in him, whose prayer and petition he doth hear and grant. 
Perseverance is the gift of god.  Mark now, how for from the truth, it is to deny, that perseverance to the end of the life is the gift of god, forsomych as when his pleasure is, he may shorten this life at all tims, and make an end thereof, which if he doth give before the man doth fall, he maketh him to persever & continue to the end. But the great liberality of the goodnies of god, is more open and apparent in the eyes of the faithful, because they do perceive and see, that this grace, is given, yea to young children, to whose age the gift of obedience pertaineth not. These gifts truly to whom soever god doth give them, there is no doubt 〈◊〉 he knew before in his forknoeledg, that he would give them, and in his prescience, he did ordain them for to be given  
Those then, whom he hath predestenid, he hath called with that vocation, whereof it grieveth me nothing to make often mention, as it is written (the gifts● & vocation of god, are without repentance. For in his pres●●●ence, which cannot be deceived & is also immutable, the disposition of those things, which he will work is none other thing but predestination. But likewise, as that man whom god knoweth before, or hath in his forknolege that shall be chaste, (he himself having no certain knowledge thereof) doth work that he may be chaste: so, that man, whom he hath predestened to be chaste, though it be uncertain, & unknown to him, that he is predestened, ceaseth not to work that he may be chaste, although he doth here that it is the gift of god. that he shallbe, as he shallbe, but his charity rejoiceth, and is glad thereof, not being proud and puffed up in himself, as though he should not receive it, as the gift of god.  
The preaching therefore, of predestination doth not only not hinder, and pluck a man back from working of this & such other good works, but it doth help him forward, that when he rejoiceth, he may rejoice in the lord. The self same thing, that I have spoken and said of chastity, do I understand also of faith, of the love of god, of charity, of perseverance, & to be short of all other kind of obedience unto god. But those men, which do set the beginning of our belief, and the continuance therein to th'end, so much in our own power, that they do not think them to be the gifts of god, nor yet, that god doth work our minds. & wills, that we may obtain & get them, & so obtained, keep them still, do grant all other things, beside faith and perseverance, to be his gift obtenid, thorough the merit or deserving of the faith of the believer. Wherefore then do they not fear, 
By their own teaching he proveth that the opening of predestination doth not hinder but further godly living.  lest by the opening of predestination, the exhortation unto those things, which they grant to be the gift of god, should be hinderyd? Or (peradventure) do they say that those things which they do confess to be the gifts of god, are not predestined? If they be not predestined, then are they not given of god, or else he knew not before, that he would give them.  
But, and if they be given of him, and he knew also before, 
Objection.  that he would give them, then are they predestenid of him.  
likewise then, 
Answer.  as they themself do exhort to chastity, to charity, to love toward god, & to other godly virtues, which they do confess to be the gifts of god, known of him before he gave them, & so can not deny, but they are predestenid, and that their exhortations are nothing hindered by the preaching of the predestination of god, that is to say, by the preaching of the prescience of god, in those gifts which shallbe given: even so, let them think that their exhortations unto faith, & to perseverance therein, are nothing hindered, although they are the gifts of god seen before of him, that is to say: predestened to be given, but rather that by this preaching of predestination: that same pernicious & dangerous error is plucked back, & hindered, ye & subverted, which defendeth that the grace of god is given after out merits, that by the preaching of predestination they which to rejoice, may rejoice, not in themself, but in the lord. And let them, to whom it is given to have a quiker wit, to perceive things with les speaking, take it patiently, & be content with my often r●pe●ig of somthinges, which thing I do for their commodity which are somewhat dull, & hard of understanding, that they may perceive it the better. Thapostle james doth say, 
james. 〈◊〉.  if any of you do lack wisdom, let him ask it of god which giveth to all men abundantly & casteth his gift in the teeth to no man, & it shall be given to him.  
For it is written in the proverbs.  
The lord doth give, wisdom.  
And as toching continency, or chastise of life it is written in that book of wisdom (whose authority hath been allowed of great learned men, which have traveled in the scriptures long before our time. It is written (Isai) which these words, when. I did know perfectly that no man can be chaste except god doth give to him the gift thereof, this thing also pertained to wisdom to know whose gift it was. These then (that is to say,) wisdom & chastity, as well as all other virtues (which I do pas over) are the gifts of god, And so do thes men say also. For they are not as the pelagians, which with obstinate, & heretiqual stobernis do contend against the manifest, and open verity. But yet thes our men do say, that our faith doth impetrate and obtain of god, the thes vertuse should be given to us, which faith (say they) doth begin in us of ourself by our own pour. The beginning whereof, as well as the continuance to the end, they do hold & defend to be of themself, as though we had not this also of the gift of god, 
i Corin. iiii  as well as the other. And in this point they are against the apostle, which saith, what hast thou, that thou hast not received? They are also against the holy martyr Cyrpian which saith, we must be proud of no thing, forsomuch as we have no thing of ourself.  
For all this that I do speak, and many other words more, which I am weary to rehearse and repeat so often, and for all that I have proved, that the beginning of our faith, and the perseverance therein to the end, are the gifts of god and that there are none of his gifts but he knew before, what gifts they were, which he would give, & to whom he would give them, and so by that reason, that they also are predestenyd, whom he doth deliver and crown, they do make answer and say, that the opening of predestination doth let and hinder the commodity of preaching in exhortation, because (as they do suppos● when men do here the matter of predestination spoken of, & declared unto them, they will not for any thing that a man can do, by exhorting to virtue or reprehending of vice, and naughtiness, endeavour themself, and study to be the better. And by these their words, they will not that any man, should preach, that the first coming to faith, & the continuance therein, are the gifts of god, lest, that desperation should bear more rule among men, than good and godly exhortation, when the hearers do with themself consider, that no man can tell (such is man's ignorance,) to whom god doth give these his gifts, and to whom not. Wherefore then do they, as well as we, preach and teach, that wisdom and chastity at the gifts of god? And, if so be, when these are taught to be the gifts of god, and so preached by them, there exhortation is not let, nor hinderid by the which they do exhort men to be wise and chaste, what cause is there I pray you, wherefore they should think that the exhortation, which is to faith and to the contynuans therein should be hinderid, more than their exhortation which is to wisdom and chastity? And if these be the gifts of god, as by the scriptures, which are witness of themself, we have proved, let us now let pass, and speak no more of the gift of chastity but only in this place disput and reason of the gift of wisdom. For the said Apost●l jamys (of whom we spoke of) saith thes words. The wisdom, which is from above is all chaste & pure, it is also peassable & quiet, it is sober & gentle, & easy to be entreated treated, full of mercy & good fruits without grudging & dissimulation. Do you see & perceive (I pray you) how many & how great virtues, this wisdom hath, which cometh down from the father of light? For every good gift. & every perfect gift (as he sayeth) is from above, & cometh down from the father of lights.  
To be short we do rebuke those, which are unchaste and contentios persons, and yet we do preach and teach unto them, that the wisdom which is chaste, and gentle, is the gift of god, having no doubt nor fearing lest they, whom we do exhort (when they are not certain to whom god doth give this wisdom) should by this preaching take occasion to fall into desperation, rather than to receive any fruit of good exhortation. And again, fearing nothing, that they by our rebuking of their vice, should not only not be moved against them selves, but against us, because we do rebuke them, which have not those virtues, which virtues we do say are not brought forth by the will of man, but are given liberally by the bountiful goodness of god.  
Wherefore did not the preaching of this grace pluck back the apostle james, from rebuking of them, and saying unto them, these words: If you have the zeal of anger and strife in your hearts, be nothing proud thereat, nor yet lie not against the verity. For that is not the wisdom, which cometh down from above, but it is an earthly wisdom, a beastly, and a devilish wisdom. For where as zeal, and contention is, there is unsteadfastness, and all evil works.  
Likewise then, as we may, by the authority of the holy scriptures, & as our own deeds do make mention in the same doing (I say their deeds as well as ours) rebuke those persons which are unquiet, and troublous, although we do preach that the wisdom, which the apostle nameth, is the gift of God, which wisdom doth amend, and correct those that are contentious, and brawling persons: even so, those persons, which are unfaithful, and those, which do not continue in the faith which they have received, (although we do preach, and tech the grace of god, whereby both faith itself, and perseverance therein are declared to be the gifts of god) may also be rebuked and told of their unfaithfulness, and unsteadfastness. For although, that, that godly wisdom is obtained thorough faith (according to the saying of the apostle▪) If any man lack wisdom, let him ask it of god, which giveth to all men abundantly, 
james. ●.  & upbreadeth no man, and it shall be given to him, (and saith furthermore, let him ask it boldly in faith, having no mistrust) yet we must not say, because we obtain that wisdom thorough faith, therefore faith is of ourself, & not the gift of god. For faith is given to him which hath received it, before it is asked or prayed for. For the apostle Paul speaketh plainly and openly, saying, Peace be to the brethren, and charity with faith from god our father, and our lord jesus Christ. From whom we have peace a charity, from him have we faith.  
For the which cause. we do desire, and pray, that in them them which have already received the faith, he would increase it, and to them which have it not, that he would vouchsafe to give it. And also, they themself, which do cause us to make all these words, which do cry out, that the preaching of predestination and of grace, is a let and stop that men can not exhort frutfully, as they might, if predestination were not spoken of, they I say, themself do not only exhort men unto those vertuse, which they do hold to be of themself (as the beginning of faith, and the continuance therein, to th'end) which thing they are bound to do that by their exhortations they which are unfaithful may believe, and the other to continue still therein, but they do exhort them to the other vertuse also, which are the gifts of god (as they say) only and not the other.  
But as toching those things which they do confess against the pelagians error to be the gifts of god, as chastity, continency, patience, and other vertuse pertaining to a godly life, which are obtained by faith, they should show, & teach the people to call and to pray to god for these virtues, 
He teacheth them how they should exhort people to virtues.  for themself and for other, that he would give those vertus unto them, and not that they should exhort and bid them only to have them, & to keep them.  
For somych then as they do exhort people to these vertuse also, 
The beginning the ending and the mids of our life, are the gifts of god  which they do confess to be the gifts of god, as well as to faith and perseverance, which they deny to be of god but of their own working, and in that they do exhort men unto them (declaring themself to be men) they do sufficiently manifest, & make open unto us, that the preaching of predestination, & of the grace of god, is no hindrance to that, that men should exhort other unto faith, and perseverance to the end, forsomuch as we do preach, that these also, (that is to say) faith and perseverance are the gifts of god, and that no man hath these gifts of himself, but are given to him of god.  
But yet no man can deny, but that it is his own fault & blame, what soever he be, which doth forsake this faith, in giving place to tentation, whereby he is brought from that faith, which he hath received. And again, although it be his own fault that he doth go from the faith, we may not therefore deny, that the virtue of perseverance to the end, is the gift of god. For, for this same perverance iv. faith to thenv, that man doth make his daily petition, which saith, lead us not into temptation. And if his prayer be hard, he doth receive his petition.  
And so by that reason, praying daily that he might persever & continu, he doth not set the hope of his perseverance & steadfastness in himself, but in god, I will not amplify, & exaggerate the matter with many more words, but rather I will leave it to them to think, & consider which themself what manner a thing they have taken in hand to persuade, which is, that by the preaching & opening of predestination, the hearers thereof should receive more cause of desperation, than fruit of godly exhortation. Which is as much to say as men are taught to despair of salvation, when they do learn to put their confidence not in themself but in god. And yet the prophet doth cry out with a loud voice saying: Cursed are all they, which do put their hope in man. Thes gifts truly of god, which are given to the elect, which elect are called after the purpose of god (among the which gifts, is the beginning of faith, and the continuance also therein to the end, as we have proved by many authorytes of the scripture, and by strong and substantial reasons) i● there be no predestination, which we defend and hold strongly fore to be, then are they not in his foreknowledge. But these gifts are in the forknolege of god, then is there predestination, which we earnestly do defend and maintain.   

The xviii. Chapter.  
ANd therefore in some places of the scripture, 
Prescience is sometime taken in the scripture for predestination  a man shall find this predestination to be signified unto us in the vocable of prescience, or forknoledge, as the apostle speaketh, saying: God hath not cast of his people whom he hath forknowen▪ This word, which he saith (foreknown) can none otherwise be well understanded, but it be taken for predestenid, as the circumstance of the place and matter doth tech us. For he speaketh in that place of the rest of the jews, which are saved, the other perishing. For before he came to this place where the prophet, speaking to Israel said (All the day long I have opened my hands to an unbelieving and a resisting people) and again as● though this question (where are the promises, which were made to Israel) had been demanded of him: he answered incontynetly these words, saying: (do I say therefore that God hath forsaken, and cast of his people? God forbid. For I am an Israelyt, of the ●ed of Abraham, of the tribe of Beniamyn) as though he would say, I myself am also of that people. Then did he speak these words, whereof we now do common, saying god hath not cast o● his people, which he hath foreknown. And, for to show that the remnant, was reserved by the grace of god, not by the merets of there own works, he said thus much more, do ye not know what the scripture speaketh in H●ly, how he called on the lord against Israel▪ and so forth. But what answer made the lord unto him (saith the apostle? I have left unto me, (saith the lord) seven thousand men, which have not o●s bend there knee before Baal. He said not there are left unto me, 
Mark how he death wey●ge words of the lord.  or else, they have left themselves unto me. But he said, I have left unto me. And so then saith the apostle, in this time the remnant is saved by the election of grace, But if it be of grace, them doth it not come of works. For than grace were no grace. And so, joining, and knitting thes things up together (as I have rehearsed) what then (said he)? And to that he said: That, which Israel sought after it did not obtain, election did obtain it, the rest were blinded. It followeth, that in this love of god, and in the remnant, which is saved thorough the election of grace, the apostle will have the people to be meant and understanded, which people for that cause god did not cast of, because he did forknow them. This is that same election, whereby god did chose them whom him pleased in Christ, that they should be holy and pure in his sight, in charity, predestening them into the adoption of children. No man therefore which doth understand this matter, can either deny or doubt, but these words, which th'apostle doth speak, (He hath not cast of the people, 
Ephe. 〈◊〉,  which he hath forknowen) do signify non other thing than predestination. For in his for knowledge, he knew before the remnant, which he would make after the election of grace (that is to say) which are predestened. And without doubt, if he did predestinate them, he knew it before, that he would so do. But to predestinate is as much as to know before what he would do afterward. What thing then should let us, when we do read in holy writers these words (the prescience of god) specially, when they do treat of the vocation of the elects, but that we may understand, and call it predestination. For peradventure they do use this word & vocable prescience the more, because it is more easy to be understanded, & beside that, it is not against, ye it is right agreeable to the vetitie, which is taught as touching the predestination of grace. This I am sure of, that no man (except he would err willingly) can dispute against this predestination of grace, which we do defend, by the authorities of the holy scripture.   

The xix Chapter  
ANd me thinketh, to those men, which at desyroes to know the minds and judgements, of those, which are writers concerning this matter, these two holy, and vertuose men, Cyprian, and Ambrose, being men highly commended both for their pureness of faith, & great knowledge in all godly doctrine whose testimonis we have rehearsed, should be sufficient, both that they should thoroughly believe, and so preach & tech that the grace of god, is a free gift, as it ought to be believed & taught & also that they should not think the preaching of the said grace to be any hindrance or let, to the preaching, wherein we do exhort those which are slothful to go from there slothfulnis, & rebuke those which are naughty and evil, from their lewdness, forsomuch as these godly men, did so highly extol, & set forth the grace of god, insomuch that th●ne of them said, (we must be proud of nothing, because nothing is our own, & tother said. That, neither our hearts, nor our thoughts are in our own power. And yet they in their preaching, did both exhort, & rebuke, as they saw cause, the the commandments of the lord might be wrought & done. They feared not lest any would say to them, wherefore dost thou exhort us? wherefore dost thou rebuke us, if we have no good thing of ourself, & if our hearts and thoughts are not in our own pour? They were afraid of no such words, being of so godly a judgement that they knew well, there were very few or none, which had received such a gift at the mouth of god, or else by some angel. that they should have the knowledge of the heavenly doctrine, without the help of any man, preaching unto them. But contrariwise, they knew many, to whom it was given, that by the preaching & teaching of men, they should come to faith & belief in god. How be it, which way soever the word is spoken and declared to a man, he that doth give such ear unto it, that he doth follow, & obey it, that same is the gift of god. So these foresaid holy writers, being most godly expositors of the word of god, did both preach the grace of god, as it ought to be preached (that is to say) which grace no human merits do precede, and also did most instantly, and earnestly exhort men to the keeping of the commandments of the lord, that they which have the gift of obedience, may here and perceive, wherein they should be obedient. For if any of our merits do precede the grace of god, it must be the merit either of some deed, 
Cyprian  or word, or thought of ours, in the which, the will of man is understanded to be good. But that man did in few words comprehend all kind of merits, which said: We must be proud of nothing, 
Ambrose  forsomych, as nothing is ours to be proud of. That man also which said, that our hearts, and our thoughts are not in our power he left neither words, nor deeds unment. For there is no do, or word, which any man doth work or speak but it cometh out of the thought of the heart. What thing could this holy matter, and godly doctor Cyptyan do more, concerning this matter, than, where he taught us speaking upon the lords prayer, that we must pray for the enemies of Christ's faith, in the which lesson, we are taught, that the beginning of our faith is the gift of god, after his mind and judgement. He taught us also. that the church of Christ, doth daily pray for perseverance, that it may persever and continue to the end. For god doth give that to non▪ but to them which have persevered to the end. Blessed Ambros also, where he treateth upon these words of the Evangelist Luke, which words ar. 
Wither this word (it liketh me well is spoken of our own will or of the working of god of that same will in us so to speak.  (It seemed to me well and good) it might well be (said Ambrose) that the thing did like & please him whereof he spoke. For things (said he) do not only like us well in our own conceits & wills, but even so as it pleased him, which doth speak in us, which is Christ, which doth work in us, y● that thing which is good in deed, may so seem, & appear unto us. For on whom he taketh mercy, & compassion, him he calleth. And therefore, that man, which doth follow Christ (being demanded the question, For what cause he would be a christian man) may well make answer, and say, it liked me well, and it thought me good so to do. For when he speaketh those words, he denieth not, but that it pleased god, that he should so be. For the will of men is prepared of god.  
For it is also the grace, and gift of god, that he should be honoured of his saynetes. 
Mark this great note of ambrose, and the free will masters shall find small comfort thereat.   
Also in the self same work (that is to say) in the exposition of the said gospel, when he came to this place, where we do read, that the Samaritans, would not receive Christ, coming toward jerusalem▪ mark also (sayeth Ambrose) & learn this with you, that Christ would not receive them which were not with a simple. and an unfeigned heart, & mind, converted unto him. For, if he would, he might have made them devout and godly, where as they were not. But the cause, why they received him not, the Evangelist himself openeth, saying: (Bycaus he had tornid his face away to go to jerusalem. But his disciples, would fain have been received. But god doth call whom he will, & maketh holy, whoom him pleaseth. What thing more evident and plain, than this, do we look for, in the holy wrightars, and expositors of the word of god, if, we have any pleasure to her & learn of them that thing, which is open and manifest in the scriptures? But although these two doctors, were sufficient, yet will we add and join Gregory, for the therd man unto them. which witnesseth, that both to believe in god, & also to confess that thing, which we do believe is a gift, saying after this wise. 
That is to confess three persons & one god.  We pray you, confess the trinity, of on deity, and we will pray unto god that the voice of that confession, may be given to you of the holy ghost (that is to say) he shall be desired, that he would suffer, the voice to be given to you, with the which voice ye may confess that, which ye do believe & he will give it: I know well. For he which did the first, will give also, that followeth: And he, which did give to you the gift to believe, will give to you also the gift to confess your belief.  
Forsomych then, as thes, which are so noble doctors do say, that we have nothing as of ourself to be proud of, but that it is the gift of god, whatsoever we have, yea that neither our hearts, nor our thoughts. are in our own power, where whereby, we do give all to god, knoledging & confessing, that we do receive all of his liberality, that we may so continue, 
Here you do find, both the head, the foot, and the whole body of all virtues & godly deeds to be the only gift of god.  and be converted to god, and that, that thing which is good, may appear also to us to be good: and that we may will the same, that we may honour god & receive Christ▪ that of undevout, & unholi we may be made virtuous & godly, & finally, that we may believe in the trinity, & contes that same with our mouths all, & every one of these things, these foresaid doctors do attribute to the grace of god, knoleging that they at the gifts of god, & so testifying, that we have all thes good things of him, & not of ourself.  
Is there any man, which will say that these men did so knowledge, and confess the grace of god, that they durst, or would be so bold to deny his prescience, and forknowlege, which not only the learned, but also the rude, & unlearned do confess & allow? Finally, if these men did so know, that god was the giver of these things, that they do grant, that he knew the same, before that he would give them, & that he could not be ignorant, to whom he would give his gifts, doubtless, if they knew all this, them knew they also predestination, which the apostles preached, & we do defend all that we may withal diligence, against a sort of new heretics. And yet for all that, when they preached obedience: and exhorted men diligently to the keeping thereof, no man could well and justly say to them: If you will not have obedience wax cold, whereunto you do exhort us, and make it faint in our stomaches, preach no more to us, this grace of god. which we confess, that god doth give and you do exhort us also a that we should work it.   

The twenty Chapter  
Wherefore, sith the apostles, & doctors of the church which succeeded after them, did both, (that is to sai) both preach truly the grace of god, which is not given after our merits, & also with wholesome precepts, 
That is too good works.  & lessons tech, & exhort men unto godly obedience, what cause have they against the invincible verity, that they can somych as think the they do speak well, in that they do say, although it be true, that is spoken of the predestination of the benefits of god, yet it should not be taught a broad to the people. Yes truly, it ought, and must be preached, that they, which have ears to here may here. If any doth not perceive and understand it, let him refuse it, and medal not withal, so that he which doth receive, and understand it, may receive it to himself, & drink it into his heart, and so live. For likewise as the love to god ward must be preached, that god may be worshipped of him, which hath ears to here with, and likewise chastity, that he which hath ears to here, may commit no unlawful and unclean deed with his fleshly members, and so charity, that of him, which hath ears, both god and his neighbour may be loved, even so, as well must the predestination of the benefits of god be preached, 
The final end of the preaching of predestination.  that he which hath ears, to here may rejoice not in himself, but in god.  
But as to that, which they do say, that it is no need, that the hearts, and the minds of the unlernid, and of those which have small intelligence, & understanding, should be troubled with such doubtful disputation, 
This is thee last anchor hold of them which would not have predestination openly taught.  & reasoning, forsomich, as the catholic & universal faith, hath been many years, well & sufficiently defended, & yet this matter of predestination not meddled with all, both against the erroneous opinions of diverse, & specially against the pelagyans, in so many books, & works of good catholic men: ye & in mine own works also, before this matter was taken in hand, I do much marvel at their thus speaking, that hay do not consider, & way (I will not speed of other men's doings) those yea mine own works which I wrote & set forth, before there was any name or mention of the pelagians wherein they may see, that not yet kowing of any heresy, the pelagian should be author of in many places of my books I believed, and also taught the same grace, by the which god doth deliver us from evil opinions and noughty manners, which grace no good works or me ●ituose deeds do preced (god working that same grace according to his bountiful and free mercy.) This matter, I began to perceive more fully, in that disputation, which I wrote unto the holy father Symplician of most godly memory, bishop of the church of Milan, what time I was first made bishop. In the which disputation I both knolegid yea & defended that the beginning of faith is the gift of god. Which of all mi books doth make oftener mention of this matter, than those books, which I urot, intitulid, (of my confessions) which I wrote before pelagians heresy, was spoken of. In those books, did & often times make mi petition to our lord god, saying: give to me, that which thou dost command, and command what thou wilt. Which my words, Pelagian being at Rome upon a certain time, hearing a bishop which was there rehearsing in his presence, could not bear nor abyed to hear them, and chaffyd so against them, that almost he had fallen out, 
He proveth the words which he wrote in his book of confessions to be true and catholic.  with the bishop that spoke them.  
What thing doth god first, and cheffly command us to do, but that we should believe in him. Then, if that be well spoken of me (give that thou commandest) it doth follow, that he doth give, that we should believe.  
And in those same books also, as to thing that, which I spoke of my conversion, (the lord being the convertor of me unto the faith (which faith with out ragios madness, and made babeling I did before all that I might impong) do ye not remember that I did openly knowledge & testify, that by the faithful, and daily tears of my mother. I was converted to the faith? There also I did say, that god by his grace did convert, and torn, the wills of men unto the same grace which men had not only not received it, which were out of the faith, but the hearts also of those men, which are enemies unto it, he doth torn. 
God maketh his enemies to be his fr●ndes when & as often as it pleaseth him   
And as tochinge perseverance, which is to continue still in that faith till the end, how I have made my petition to the lord for to have it granted and given to me (if ye be disposed) ye can both tell & rehearse the words also. All the gifts therefore of god, which either I desired and prayed for to have, or which I I comendyd and praised in the same book what man is so bold I will not say to deny, but once to doubt that god knew not before▪ that he would give them, yea, and that he could not be ignorant to whom he would give them.  
This is the plain, 
New heresies, do bring new questions and new questions new solutions, & new solutions do ask new labours and more diligent searching of the scriptures.  and manifest predestination of saints, which predestination necessity constrained us at the last, with greater diligence, and more earnest labour to d●●●nd, when we disputed against the Pelagians. For we do sai that every herile doth bring with it, his own & proper questions newly invented. Against the which the holy scripture requireth, more diligent, and earnest defence, and greater labour, than if no such necessity had constrained us thereunto. For what thing caused the places of the scripture (which do commend, & set forth predestination to be so diligently searched out, & by these our labours defended, but because the Pelagians, do hold, & defend, that the grace of god is given after our merytts. Which what other thing is it, but a plain denial of grace?   

Chap xxi  
TO confound therefore that opinion, which is un ●●in●, and unthankful to god: yea and also, an enemy to the fire, and liberal benefits of god, whereby we are saved, we do defend, according to the scriptures, that both the beginning of faith, and perseverance therein to the end, whereof we have spoken so● many words at the gifts of god. For if we do say, that the beginning of faith is of our self, that, by and for the same beginning, we may deserve to receive against other rewards and gifts of god, then do the pelagians conclude without any more words, that the grace of god is given after our merits. This opinion the catholic faith hath so abhorred, that pelagian being in fear lest he should be condemned therefore, did first condemn it his own self.  
And again if we would say that perseverance to the end, is of ourself and not of god, then do they answer that the beginning is as well of ourself as the end thereof, making this reason saying: If we have the pour in ourself that we may continue to the end, much more have we the beginning in our own power for to believe, forsomich as it is a more great and busiar matter to make an end than to begin. And so after this fashion they do conclude, that the grace of god is given after our deserving. But if both together, as well to begin, as to make an end, are the gifts of god, and also if he knoweth before, that he will give those gifts (which, of no man can be denied): then must predestination be preached, that the right, and true grace of god (that is to say) which is not given after any human merits, may with all power and strength be defended. And as tochinge myself, in the book which I wrote, entitled (of correction & of grace) which work could not satisfy & please all my friends I think that I did so set forth perseverance, which is to th'end, for to be the gift of god, that, (if I do remember myself well) I never before did wright thereof, neither more weightly, nor more plainly. And yet in that place, I did not speak of it, after that fashion as though I had been the first, which had spoken thereof, and that none had meddled therewith before me. For the holy father Cyprian (as I have told you before) hath so expounded our petitions contained in the lords prayer, that he saith, we do pray for perseverance in the first petition, affirming, that we then do desire that same of god, when we do say (Let thy name be hallowed) which is, that, for somuch as we are sanctefied in baptism, we desire, that we may continue in that same still, which we have begun. But I would that all these (to whom, for the love they do bear unto me, I should not again be unkind which men, as you do writ do embrace & commend all my writings, this only excepted, which we have now in question) I would (Isey) that they should look & see whither in the latter part of the first book, of those twain, which I wrote to Simplician, the bishop of Milan before Pelagians heresy did spring up, any thing doth rem●●n doubtful, wherein I should sem● to doubt, that the grace of god is not given after our merits. And also I would they should see, whether I have not done sufficiently concerning the beginning of faith, declaring that it is the gift of god. And also whither it may not appear of the words, which I did speak there (although I spoke them not so openly) that the perseverance to the end, as well as the beginning of faith is noon otherwise ours than by the gift of him, which hath predestened us to his kingdom and heavenly glory.  
furthermore, as toching that epistle, which I wrote against the Pelagians, unto the holy father Paulinus bishop of Nolan (against the which epistle, now of late they have begun to contend) did I not write it a good many of years before? Let them also read that epistle, which I wrote to Sixtus the eldar of thee church of Rome, what time we contended most vehemently against the Pelagians, and they shall find it such an other, as that was, which we sent to Paulinus. Hereby they may call to remembrans, that divers years passed, thes things, were both spoken of, and also put in writing, which I do marvel mich now to discontent their minds. 
S. Augustine would have no man bound to his works, 〈◊〉 all things  And yet I would not, that any man should so mich regard, and make of my works, that they should follow me in any thing, but wherein they do perceive and see, 
if he doth appear to err in any point but wherein he erreth to forsake him.  that I do not err, but where as I am in the right way.  
For, for that cause do, I now write certain books, wherein I go about to retract my work as that I may testify, and show, how, that in all things, I did not follow mine own self: But yet I trust that by the helping mercy of god, I did good with my writings although at the beginning. I was not perfect in all things. For even now I should both lie, & speak arrogantly, if I should say, that I am come to sich a perfection (yea being so old as I am) that I am with out all error in writing. But there is a great difference between how mich and in what things a man doth ere and how quickly he will amend it: & that man, which stobernly, will stand in the defence of his error. For that man truly is happy, which hath learned, & profited so well, that at the last day of his life, hath that thing given to him, which he wanted all his life before, & therefore may be then judged rather worthy of perfection, which hath so profited, than of punishment for the contrary. Wherefore, if I ought not to be unthankful to them which did favour & love me, 
God maketh men, of his enemies his lovers  because they had some profit by my works, yea before they did love me: how much more are we bound to be thankful to god, whom we could not love, except he had loved us first, & made us to be his lovers? For love & charity doth come of him, as those godly men do bear witness, whom he hath made great orators, & mighty preachers of his name. What thing can be more unthankful, than to deny, the grace of god, which is in that we say, it is given after our merits? This saying did the catholic, & universal faith, abhor in the Pelagians, as a crime, of most heinous wickedness. This error Pelagian himself did condemn not for any love he did bear to the verity, but for fear lest he himself should have been condemned. Whoso ever will say, 
But that it is given by the grace of god  that the grace of god is given after our merits, against the belief of all faithful men, & doth not deny that faith is of the grace of god by the which grace he hath obtained to be faithful, by that same reason, let him also give to the grace of god, the gift of perseverance to th'end, as well as tother (by the which grace he obtaineth mercy) which perseverance he prayeth for daily, 
Bring us no● into temptation.  in that he desireth, that he might not be brought into tentation. In the mids between the beginning of faith, & th'end: which is perseverance to the end, are all those vertuse, wherewith our life appeareth good and godly, which vertuse, they themself do grant to be the gifts of god, at the respect of faith. But God knew that he would give to them, whom he hath called all those things, that is to say, both the beginning of faith & all other his gifts, even to the end. It were therefore a matter of to mich contention, other to speak against predestination, or else to doubt any thing thereof. 
A warning how predestination should be taught.  Yet men must take heed, & be ware now & after what manner they do preach it to the people. And that they do not so preach it, that by there rude preaching among the unlearned people it should be sclanderyd & spoken evil of, as appeareth they have done by the prescience, & foreknoledge of god, which truly they can not deneye. As if they would say unto the people, whither you do sleep or wake, 
An example of unlearned & unaduised doctrine.  as god, who can not be deceived, hath you in his foreknoledg, that same shall you be. For crafty, and unlearned physicians, do oftentimes lay, and bind a good plaster unto a man after that fashion, that it doth not only, not profit the part which is sick, but maketh him often times worse. But they should rather have said to the people. 
This is his counsel how they should teach this doctrine.  So run, that ye may come, to that you do run after. And in your running ye shall perceive and know, that ye are so for known of god, that ye should run well. And if they can devise any other way to preach and teach the prescience of god, by the which their teaching, man might be driven from his sloggishnes. I would they should use it.   

Cap. xxii.  
ALthough, this be the certain, and determinid will of god, concerning predestination that some have received the will of obedience, and are tornid from their infidelity, unto faith in Christ, and so have the gift to continue in the same, & some other which do lie still in the delight, & pleasure of their damnable sin, if they be also predeste●yd, therefore, are they not yet risen up from their sin because the help of grace, which is pyttyful & take the mercy hath not life them up. For if there be some which are not yet called, whom thorough his grace, he hath predestined to be his elect & chosen, they shall also receive that same grace, whereby they may have the will and desire thereof, & be also elected in deed. And again if there be any which do obey, that are not predestined to his kingdom and glory, those are but timelings, and shall not continue still in that same obedience to th'end. Although therefore (I say) these things are true, yet they must not be spoken of, after so plain a fashion, to a multitude of hearers, as though the words were spoken unto them, which are the hearers, or after such a fashion, as ye do write me of in your letters as (if a man should say). This is the will of god in his predestination that some of you shall receive y● will to be obedient, and torn from your infidelity, to faith. What need is it here to say (some of you? For if we do speak to the church of god, if we do speak unto none other but such as do believe, wherefore do we say, somof you are come to the faith? For in so saying, we do appear to do wrong unto the rest, when we might speak more comely, and aptli if we should say: This is the very will of god in his predestination, that ye should receive the will of obedience, & torn from your unfaithfulness to belief, and to receive the gift of perseverance, that ye may continue therein. The rest of the words should in nowies be spoken that a man should say: those (which are of you, that do abide and continue still in the pleasure of sin, do not forsake your noughti lusts & pleasures, because the help of the merciful grace of god hath not lift you up etc. Where as it had been better spoken and as it ought to have been, if the words had bu● thus set as: If there be any of you, which do continue in the delight & pleasure of sin which bringeth damnation, receive most wholesome doctrine. And when ye do as ye are taught, be not puffed up then with pride, as though your works were your own of yourself, and had not received them. For god is he which worketh in us both the will & the work after his good will. And let your steps and doings be made right & straight of the lord, that ye may will to walk in his way. Let your walking be so upright and good, that as you do see yourself walk, you may learn that ye do pertain to the predestination of the grace of god. Also, those words, which do follow (but if any of you are not yet called, whom the grace of god hath predestenid to be elected, ye doubtless shall receive that same grace, both that ye may have the will to desire it, and also to be elected indeed) thes words I say are not so well spoken as they might have been, if we would think and persuade ourself, that we do speak to those which are of the church of christ, & not to them which are not of it. Why should we not rather say (if there be any which are not yet called, let us pray for them, that they may be called. For (peradventure) they are so predestenid, that it should be granted to our prayers, that they shall receive that same grace, by the which they may have the will to desire it of god & be also elected in deed. For god, which hath fulfilled & performed all things, that he hath predestenid, will have us, that we should pray for them, which are enemis unto the faith, that thereby we may perceive and understand, that he doth give and grant, yea to the unfaithful, that they may believe, yea and make also those which not willing for to be willing and desyrers thereof. But those words, which do hereafter follow (as ye do write) I merual if any man, among the christian people, which is yet but weak, & feeble, can be able to hear them patiently, as if a man would say: (and if there be any among you which are now obedient, which is predestenid to be reiectyd, and forsaken, the power which ye have now to do well, shall be taken from you, that ye shall be no more obedient To speak after this manner, what other thing else doth it seem, and apere for to be but to curtsy, and to speak evil, or else to prophesy before of evil to come to them? But if ye would speak any thing of them which do not persever and continue in the faith, or if there be some sich matter, that constraineth you to speak some thing thereof, why should ye not rather speak your words so, that they should not apere to be spoken to the hearers (as pertaining unto them) but as though they were spoken of some other, not there present unto them: that is, that it should not be said to the hearers, (if any of you be now obedient, which are predestinated to be forsaken, and such other words) let them I say be spoken in the therd person of the verb not in the second. For it is to odios and hatful a word to be spoken, as though it were into their face, to the rebuke, and shameful reproof of the hearers, when a man doth sai unto them (: If there be any of you which now do obey and are predestined to be forsaken, the power of obedience shall be taken away from you that ye shall obey no more). Should there be any less thing in effect spoken, and said (I pray you) if a man would speak after this fashion and say. If they do obey and be now good▪ which are not predestenid to his kingdom and glory, they are but timelings, and do continue but for a whyel, they shall not abide to the end in that same obedience. Is not this now spoken, both better and more fetly than if we should in our words apere to wish and desire so great an evil unto them which are our hearers, but rather now do apere to tell, and show them that thing of other men which thing the hearers do hate and abhor, & that they should not take those words spoken to themself, as of themself, but be in hope, and prayer, of that thing which is better. After that manner, & to the self same effect in sentence, as it is spoken of predestination, it may be spoken, and said of the prescience of god, which prescience they can not deny, but is true, as syf ye do obey, which are foreknown of god to be refused, 
He showeth that the teaching of the prescience of god after the same ways that predestination was taught, is both unfruytfull & hurt full.  ye shall cease, and obey no more. There is no doubt, but this is as true as may be spoken. But yet it is most wickedly, most uncomely, & out of order spoken, not that it is not truly spoken, but because it is not spoken as it ought to be, to the health and comfort of man's infirmity, and weakness.  
We do think also, that to speak unto the people, as I have said, & willed them here tofore to do, is sufficient, except, they will add thes words more, unto that, which I have said and say (Ye therefore must be in good hope & trust, & ask in your daily prayers of the father of lights, that ye may persever, and continue to th'end in obedience, from whom all good gifts, and all perfect gifts do come down▪ and when ye do so, being in that godly obedience, then to believe steadfastly that, ye are of those, which are predestenyd to be his people, because, he doth grant, and give unto you that ye may pray and desire it of him) God forbid, that ye should despeir in yourself, because ye are commanded to put your hope in him and not in yourself. For corsyd are all they which do put their trust in man. Also it is better to trust in god than to trust in man. For according to the scripture, which is the most true and lively word of god, all those men are blessed, which do put their trust in him. And when ye have this hope, serve the lord in fear: and rejoice toward him, with trembeling.  
For of the life eteinal, which life god hath promised to the children of promission, 
All man's life even to the end is in hope then to be out of hoop and into certain security when he shall depart from this life.  before the beginning, no man can be certain & sure, but when this life shall be ended, which life is tentation upon the earth. But he shall make you persever and continue in him, to the end of that same life, to whom ye make your petition, saying: lead us not into tentation. When we do speak these words, and such like, whither it be to a few in number or to a multitude of the church, wherefore dough fear to preach predestination, and the true grace of god, according as the holy scripture doth preach it unto us, (that is to say) which is not given after our merytts. Or should we fear lest then, a man should fall in despair, when he is taught to put his hope in god: and that he should not despair if he should proudly, & wretchedly trust in himself? And I would to god, that they, which are slow in heart, and weak persons, & yet have not the understanding of the scriptures, that they should so here these our disputations (or else not here them) that they would give more heed, and look better upon those prayers, which the church, hath used from the beginning of the world, and will still even to the end.   

The xxiii Chapter.  
OF this matter of predestination, which we are now fain, not only to speak of, but also strongly to menteyn, and defend, against a sort of new heretics: the church of god maketh often mention, in their prayers, and in their sermons, ye though there were non adversary which would give occasion to treat thereof. Was there ever any time, when the church hath not prayed for the infidels, & those which are enemies to the faith of Christ, that they might be made faithful, and believe? Is there any faithful man, which having a friend, or neighbour being an in fidel, or his wife out of the true faith, but hath prayed to the lord for to give an obedient mind unto them, that they might be tornid, and believe? What man hath not prayed to god for himself, that he might be permanent, and steadfast in the lord? Or what man, was ever so bold, that would either by word or thought speak evil of a minister when he maketh his prayer over the faithful unto the lord, saying (Eyve to them lord, thy grace to persever and to abide still in thee, to the end, but rather, at that his blessing would make answer, with a believing heart, confessing that same with his mouth, & say: So be it: forsomyche as those, which at the faithful and believing sort of men do desire and pray, for non other thing, in that they do say (bring us not into temptation) but that they may continue, 
The faith which the church of christ hath held from the beginning as touching the grace of god.  and persever in holy obedience. Likewise then as the church did first begin, with thes petitions & prayers, so was it first in this faith & doth grow, and hath grown from the beginning by the which faith, we do believe that the grace of god is not given after the merits of them, which do receive it. For the church would not prai to god that faith might be given to the unfaithful except it believed that god doth convert, and turn to him the wills of men which are not only out of the faith, but of those also, which are adversaris, & enemies to the faith. Nor yet would the church pray, 
For all these things doth the church of christ pray whereby he proveth that all, and every part of these things, are the gifts of god  that itself might persever, and continue strong in the faith of Christ, & that it might not be deceived, and over come, with the temptations of the world, except it believed, that god had our hearts so in his power, that the goodness which we have with our will, we could neither have, nor keep it except he wrought, that same will also in us. For if the church doth ask these things of him, and yet doth think that god is not the giver thereof, but that it hath it of itself without his gift, then truly hath it no perfect and true prayers, but such, as are like unto the wind, which thing god keep us from. For what man can sigh▪ and sorrow with his heart, deliring to receive that thing, which he asketh of god: if he doth think that he may have it of him self, and not of god? And that specially, sith we know not what to ask, as we ought but the spirit doth make intercession for us, which unspeakable groanings. For he that searcheth the heart, knoweth, what the mind of the spirit is. For he doth pray for the seincts according to the pleasure of god.  
What is meant by these words, the spirit doth pray, but that the spirit doth make him pray with unspeakable groanings, which such (I say) as are true, & unfeigned. For the spirit is, verity. That same spirit is it, whereof the apostle speaketh in an other place saying, God sent the spirit of his son into our hearts crying, Abba dear father. What is meant by this word (crying), but that the spirit did make him cry (in whom he is) after that manner of speaking, as when we do say, a glad day, because the day maketh men glade. This manner of speaking the apostle maketh plain, and open, where he saith▪ For ye have not received. the spirit of bondage in feat, but ye have received the spirit of adoption of children, in whom we do cry Abba dear ●ather. In the text before, he said (He sent the spirit crying) & here in this part he saith (In the which spirit we do cry) expounding this word, crying, which he spoke before with this interpretation making us to cry. By that, we do understand that our crying to him is the gift of god, that we may with a true heart and spiritually cry unto the lord.  
Let them now mark well how foul they are deceived, which do think that it is of ourself, and not given to us of god, that we should ask that we should seek, 
This is a great bul● wark of free will masters  and knok. And thus they do speak, because they would have the grace of god preached and taught to be given after our merytts, that, the same grace, should be then thought to be given when we do receive that thing which we do ask and desire, and not before, when we do find that thing which we do seek and not before and when the door is made open after we have knokte, & not before. Nether will they understand and believe, that that is the gift of god that we should pray which is as much to say as that we might ask of god, seek and also knock.  
For we have received the spirit of the adoption of children in whom we do cry (Abba dear father.  
This thing the holy father Ambrose perceived well. For he said these words, (and to pray unto god, is a spiritual grace, For as it is written, no man doth say, lord jesus, but in the holy ghost. These things therefore, which the church doth pray for, and desire of god, and alway hath done even from the beginning, that it was first a church, god knew before that he would give to them, which are called of him, even so, as he did give them at the first in his predestination as the apostle did openly manifest & declare, writing to Timothy, saying: labour with us in the gospel according to the pour of god, which saveth us and calleth us with his holy calling▪ not after our works but according to his own purpose and grace, which is given to us, in Christ jesus before all tim●s, but now is declared by the coming of our saviour jesus Christ. Let him now go, what soever he be, & say that the church of christ did not believe this verity of predestination, & of grace, which now with somewhat more diligence we have defended. Let him (that dare) speak, and say that the church of christ doth not, or at any time hath not prayed according to the verity, and truth, that they which do not believe may be converted to the faith and they which do believe may persever and continue still faithful. Which gifts, if the church hath alway desired and prayed for: there is no doubt, but it alway believed, that they are the gifts of god, and that no man could at any time lawfully deny but that they have been alway in his preseyence, and foreknoledge It followeth then that the church of Christ did alway believe this predestination, which we now do defend more earnestly than we have done before, against a sort of new sprung up heretics.   

The xxiiii chapter  
But what should we need to speak any more? & do think that I have taught enough or rather more than enough all ready, and that I have sufficiently proved that both the beginning of our belief in the lord and also, the continuance therein to the end, at the gifts of god. As for all other good things pertaining to good and godly living, whereof god is well worshipped, they them self, which have been the causars, that we do take all this pain, do confess that they are the gifts of god. And beside that, they can not deny, but that god had in his forknoledge all his gifts, which he would give, and knew also before, to whom he would give them. Likewise then, as all other of his gifts ought to be preached and taught, that he which doth preach them, may be herd, and obediently followed even so, no less ought predestination to be preached, and taught, that he which doth here the other vertuse taught and doth obediently follow them, should not therefore rejoice & be proud in man and by that reason, not in himself but in god. For it is the precept of god, to hear the prechar obediently that he which doth rejoice may rejoice only in the lord which is his as well as the other, which gift whosoever hath not, I doubt not to say, that what soever he hath, is in vain and nothing worth. I would to god the Pelagians had this gift, and that these our brethren had it more fully, and more perfectli than they have it.  
Let us not therefore be busy & quick in reasoning, & slow in prayer Let us pray (dearly beloved) let us pray that god would give his grace ye to our enemies. but specially to our brethren, and friends: his grace (I say) that they may understand, and knowledge that after the great and unspeakable fall, which we fell all in one man, no man is or hath been saved but by the grace of god, and not after the merits of them, which received that same grace (although it were given again to us, as a reward dew for any thing of our well doing, but as grace in deed ought to be given unto us, before we did, or could, work any good thing, and that freely.  
There is no goodlyar example of predestination, that jesus himself, of the which thing I disputed in my first book: & now have chosen again to praise, and commend it in th'end of this my second book. There is no more goodly example (I say) of predestination than is our mediator himself. What faithful man therefore soever will understand it well, let him behold and look well upon him, & in him he may espy and find himself (that faithful man I do mean, which doth believe that there is in Christ a perfect, and an unfeigned nature, that is to say our human nature which nature God the word took upon him after such a fashion, as never was before nor shall be again, being so highly exalted, for to be that only begotten son of god. And so I say, he took our nature upon him, that both the receiver, and the humanity received, should be but on person in trinity. For after he took our manhood upon him, there were not then four persons, that they should be called, a quaternite, but three persons, which is the trinity, and so remaineth, that he taking our manhood upon him, making and performing the verity of on person in god and man, became perfect god and perfect man both together in himself. For we do not believe thou christ is only god, and not man as the heretics the Manaches do hold, nor yet, that he was nothing else but man, as the Photynians heresy defended, nor yet that he was so man, that he had any thing less than he ought to have in his humanity, concerning our human nature, whither it be as toching the soul, or the mind endued with reason, which is in the soul, or else concerning the flesh, that he did not take it of the woman but that the flesh was made of the word, that same word being converted, and tornid into flesh, as the Apollonistes most pervicios and damnable heresy teacheth which are three several and damnable heresis. But we do say that Christ is perfect god, born of god the father before the beginning of any time, & that the same christ being perfect god was also perfect man borne of man his mother according to the natural corpse and fullness of time, & that his humanity wherein he is less than his father, doth not mi his divinity wherein he is equal with his father, and that both thes are on christ which christ according to that he was god said and that truly: (I and my father am all on) and as toching his manhood said also: (My father is greater than I He then which made him of the seed of david a just man, which is never unjust and that without any merits of his own will preceding that grace, he doth make those which are unjust and unryghtwis to be just and rightwise, without any merit of their will preceding that grace, that Christ should be there head, and they his members. Again, he which made that man christ without any of his merits preceding, that he should have no spot of original sin, nor yet commit in fact, any manner of sin willingly or otherwise wherbi he should have need of remission and forgiveness, he which died all this in Christ, doth also make men to believe in him, without any of their deserving, that he might forgive unto them all there sin. Also he that made christ to be sich a man, as never should have will to do evil, that same, in his members hath made of an evil and a noughtis will a good and a godly will.  
It followeth then, that god did perdestinate, both Christ and us, because he knew before in christ those works▪ which he would work himself not that he knew any merits of his which should precede the heavenly grace and that because christ should be our head, and we his members,  
Those which do red thes things, if they do understand them, let them rendar thanks unto god therefore, but they▪ which do not understand them, let them pray that God may be their inward and spiritual teacher: from whose face cometh all knowledge and under standing  
But if there be any which do think that I do err, and that I am out of the right way, let him look my sayings twice over and weigh them well, least peradventure they be deceived themself. And as for myself when I do find that I am the better instructed by other men's reading of my works I say both in learning and in living, I do thank god heartily for it, and so do knowledge that he is good and merciful▪ unto me, which thing I do not doubt, but I shall be by the good judgement of the doctoures of the church if my work doth come into their hands, and they likewise do vouchsafe to read this thing which I have written.  
FINIS.    

❧ Imprinted at London in Aldersgate street by the widow of John Herforde, for Gualther Lynne, and are to be sold, at the sign of the spread Eagle in Paul's church yard by the school.  
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